CHAP. I.

1 THat he may passe ouer vnto those things which followed the ascension of Christ: he briefly ga­thereth the sum of all those, which before hee had handled in the former booke, that he may annexe this thereunto. And he briefly setteth downe this description of the historie of the Gospel, that it is a narration of those thinges which Christ did & said so long as he was con­uersant vpon earth. Furthermore whereas they interpret this common­lie, that there was first in Christ puritie of life, before such time as hee began to preach, it maketh nothing vnto Luke his mind. Truth it is, that the manners of a good and godly teacher ought so to be framed, that he speake first with his life, then with his tongue, otherwise he should differ nothing from a stage plaier. Luk. 24.19. But Luke hath respect rather vnto that which he had said about the end of his Gospel, namely, that Christ was a prophet mightie in deed and word, that is, such a one as did excell no lesse in deeds than in words: Although there be but small difference be­twixt these two places. For the mightines of works which is commēded there, doth belong vnto his miracles, but this, To do, doth reach further in my opinion, namely, that vnder the same are comprehended all the famous acts which were proper vnto his ministrie, wherein his death & resurrection are the chiefest. For the office of the Messias did not onely consist in doctrine, but it was also behoueful that he should make peace betweene God and man, that he should be a redeemer of the people, a restorer of the kingdome, and an author of euerlasting felicitie. Al these things, I say, as they were promised of the Messias, so were they loked for at his hands. Now we see that the sum of the Gospel consisteth of these two parts, namely of the doctrin of Christ, & of his actes: for as much as he did not onely bring vnto men that embassage which was giuen him in charge of his father: but also performed al things that could be requi­red of the Messias. He began his kingdome, he pacified God with his sa­crifice, he purged mans sins with his owne precious blood, hee subdued death and the diuel, he restored vs vnto true libertie, he purchased righ­teousnes & life for vs. And to the end, that whatsoeuer he either did or said might be certaine, he proued himself by miracles to be the sonne of [Page 2] God. So that this worde to Doe, is extended vnto his miracles also: but it must not be restreined onely vnto the same. Heere must we note that those which haue onely the bare knowledge of the history, haue not the Gospel: vnlesse the knowledge of the doctrine which maketh manifest the fruits of the Actes of Christ, be adioyned thereunto. For this is a ho­ly knot which no man may dissolue. Therefore whensoeuer mention is made of the doctrine of Christ, let vs learne to adioyne thereunto his workes, as seales whereby the truth therof is established and confirmed, and the effect declared. Furthermore that we may reape commoditie by his death and resurrection, and also that miracles may haue their vse, we must alwayes haue respect vnto him that speaketh. For this is the true rule of Christianitie.

Of all things which he began. I do not greatly mislike the interpretation which some giue of this place, that Luke saide rather of all, then all, be­cause it is possible in some measure, to intreat of the workes and doctrin of Christ. But to set downe the whole course, that the narration may be perfect, were a matter of great weight. Like as Iohn doth declare that the world could not conteine the bookes. Iohn. 21.25. That is also to be noted, that Luke saith, that he began his historie at the beginning of the workes of Christ. But so soon as he hath declared the natiuity of Christ, he passeth ouer vnto the twelfth yeare of his age: Luke. 2.42. and after he had briefly spoken of his disputation had in the temple with the doctors, passing ouer XVIII. yeares without speaking any thing of them, he entereth the iust narra­tion of the workes of Christ. It is therefore manifest that those workes and sayings onely, which make any thing vnto the sum of our saluati­on, are noted in this place. For after that Christ came abroad into the world clothed with our flesh, he liued priuatly at home vntil he was XXX. yeeres of age, at which time his Father put vpon him another manner of person. God woulde haue him to leade the former part of his life ob­scurely, to this ende, that the knowledge of these things might be more excellent which do edifie our faith.

The former speech. It seemed good to me, to translate this on this wise, because logon poiesdhai, is the same with the Grecians which verba facere, or, to speak, is with the Latins, as Budaeus doth note. And we must vnder­stand the contrarietie of the second part, which he taketh in hand, that we may knowe that the Euangelist determined with himselfe afresh, to write, hauing new matter whereupon to write.

Euen vntill that day. Therefore the ascention of Christ is the ende of the historie of the Gospel. For hee hath ascended, saith Paul, that hee might fulfill all things. Ephes. 4.10 Our faith gathereth other fruite thereby: but it shall be sufficient to note in this place, that our redemption was fullie complete and finished then, when Christ did ascend vnto his 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 wilbe 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 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 earthly affections, & so hauing stript vs out of [Page 5] 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 [Page 6] 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 watch­word: 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 [Page 7] 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 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 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 [Page 9] 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 declared thereby, how bad scholers they were vnder so good a master. Therefore doth Christe briefly comprehend in this short an­swere, all the errours whereinto they fell in this their question, as I shall straightway declare. To restore, in this place doth signifie, to set vp again that which was fallen, and through many ruines growen out of fashion: for out of the drie stocke of Isai, should spring a braunche, and the taber­nacle of Dauid, which was laid waste, should bee erected and set on foot againe.

7 It is not for you to know, &c. This is a generall reprehension of all the whole questiō, for it was too curious for them to desire to know that whereof their master woulde haue them ignoraunt. But this is the true meanes to become wise: namely, to goe as farre forward in learning, as our master Christ goeth in teaching: and willingly to be ignorāt of those things, which he doth conceale from vs. But forasmuch as there is natu­rally ingendred in vs a certaine foolish and vaine curiositie, and also a certaine rash kinde of boldnesse: we must diligently obserue this admo­nition of Christ, whereby he correcteth both these vices. But to the end we may know what his meaning is hereby, we must mark the two mem­bers which he ioineth together. It is not for you (saith he) to know those things which the father hath placed in his owne power. Hee speaketh in deed of the times & seasons: but seeing there is the like reason in other things, we must thinke this to be an vniuersall precept: that beeing con­tented with the reuelation of God, we think it an haynous crime to en­quire anie further: this is the true meane betweene the two extremes. The Papistes, that they may haue somewhat wherewith to cloke their grosse ignorance, say for themselues, that they omit the hidden myste­ries of God: as though our whole faith and religion did consist vpon any thing els, than vpon the hidden mysteries of god. Then may we take our leaue of Christ and his Gospell, if we must abstain vtterly from the hid­den mysteries of God. But we must keepe, as I said before, a mean here­in. For we must be desirous to learn, so farre as our heauenly master doth teach vs: but as for such things, as hee will haue vs ignorant of, let none be so bolde as to enquire after them, that we may be wise with sobrietie. Therefore so often as wee are vexed with this foolish desire of knowing more than we ought, let vs call to minde this saying of Christ, It is not for you to know. For vnlesse we will burst in against his will and comman­dement: this shall haue force and strength enough to restraine the out­ragiousnesse of our wits. Now as touching the foreknowledge of times, [Page 10] Christ condemneth only the searching out therof, which reacheth be­yond the measure of Gods reuelation, & that is to bee noted out of the second member, as before I haue saide: which the father hath placed in his owne power. Truth it is that God hath in his owne power, Winter & Sommer, and the rest of the seasons of the yeere, cold & heat, faire we­ther & foule. But because he hath testified that the course of the yeeres shalbe perpetuall, he is said not to haue placed that in his owne power, which he hath reuealed vnto men. What thing soeuer the philosophers or husbandmen doe comprehend or vnderstand by Art, by learning, by iudgement, Gen. 8.22. or experience, all that doth God not reteine vnto himselfe, because he hath after a certaine sort reueiled it vnto them. The same o­piniō must we haue of the prophets: for it was their office to know those things which God did reueale. But wee must be ignorant of the secrete euentes of thinges, as touching the time to come. For there is nothing which may make vs more slack in doing our duties, than too carefull an inquisition herein. For we wil alwaies take counsell according to the fu­ture euent of things, but the Lord by hiding the same from vs, doth pre­scribe vnto vs what we ought to do. Here ariseth a conflict, because wee will not willingly suffer God to haue that which is his own: namely, the sole gouernment & direction of thinges which are to come: but wee cast our selues into a strange & inordinate carefulnesse. To conclude, Christ forbiddeth vs to applie those thinges vnto our selues, which God doeth chalenge as proper to himselfe alone. Of this sort is the foreknowledge of those things which god hath taken to himself to gouerne & direct, ac­cording to his owne pleasure, far contrary to our opinion, and otherwise than we could inuent.

You shal receiue power. Our sauiour Christ doth here call them backe as wel vnto the promise of god, as also vnto his commandment, which was the readiest way to bridle their curiositie. Curiositie doth rise almost al­waies either of idlenes or els of distrust: distrust is cured by meditating vpon the promises of god. And his commandements do tell vs how wee ought to occupy our selues & imploy our studies. Therfore he comman­deth his disciples to wait for the promise of God, & to be diligent in ex­ecuting their office wherunto God had called them. And in the meane season he noteth their great hastinesse, in that they did preposterously catch at those gifts which wer proper vnto the holy Spirit, whenas they were not as yet indued with the same. Neither did they take the right way herein, in that being called to goe on warfare, they desire (omitting their labor) to take their case in their ynne. Therefore when he saith you shal receiue power: he admonisheth thē of their imbecillitie, least they fol­low before the time, those things wherunto they cānot attain. It may be read very wel either way, You shall receiue the power of the spirite: or, The spirit comming vpon you: yet the latter way seemeth to be the bet­ter, because it doth more fully declare their defect and want, vntill such time as the Spirite should come vpon them.

You shall be my witnesses. He correcteth two errors of theirs in this one sentence. For first he sheweth that they must fight, before they can tri­umph: and secondly, that the nature of Christ his kingdome was of ano­ther [Page 11] sort than they iudged it to haue been. Therfore faith he, You shalbe my witnesses: that is, the husbandman must first work before he can reape his fruites. Hence may we learne, that we must first studie how wee may come vnto the kingdome of God, before wee begin to dispute about the state of the life to come. Manie there be, which doe curiously enquire what maner blessednes that shall bee, which they shall inioy after they shalbe receiued into the euerlasting kingdome of heauen: not hauing a­nie care how they may com to inioy the same. They reason concerning the qualitie of the life to come, which they shall haue with Christe. 2. Tim. 2.11 But they neuer thinke that they must bee partakers of his death, that they may liue together with him. Let euery mā therfore applie himself in his work, which he hath in hand: let vs fight stoutly vnder Christ his banner: let vs go forward manfully & couragiously in our vocation, and God wil giue frute in due time & tide. There followeth another correction, when he saith, that they must be his witnesses. For hereby hee meant to driue out of his disciples minds that fond & false imagination, which they had conceiued of the terrestrial kingdome, because hee sheweth vnto them brieflye, that his kingdome consisteth in the preaching of the Gospell. There was no cause therefore why they should dreame of riches, of ex­ternall principalitie, or any other earthly thing, whilest they heard that Christ did then reigne, when as he subdueth vnto himself all the whole worlde by the preaching of the Gospell. Wherupon it followeth that he doth reigne spiritually, & not after any worldly maner. And that which the Apostles had conceiued of the carnall kingdom, proceded from the cōmon error of their nation. Neither was it maruell if they were decei­ued herein. For when we measure the same with our vnderstāding, what els can we cōceiue, but that which is grosse & terrestrial? Hereupō it cō ­meth, that like brute beasts we only desire that which is commodius for our flesh, & therfore we rather catch that which is present. Wherfore we see that those which held opinion, that Christ should reigne as a king in this world a thousand yeres, fel into the like follie. Heereupon also they applied al such prophesies as did describe the kingdom of Christ figura­tiuely by the similitude of earthly kingdoms vnto the cōmodity of their flesh: wheras notwithstanding it was gods purpose to lift vp their minds higher. As for vs, let vs learne to apply our mindes to heare the Gospel preached, least we bee intangled in like errors, which prepareth a place in our hearts for the kingdome of Christ.

In all Iudea. Here he sheweth first that they must not work for the space of one day only, whlie that he assigneth the whole worlde vnto them in which they must publish the doctrin of the gospel. Furthermore he refu­teth the opiniō which they had cōceiued of Israel. They supposed those to be Israelites only, which were of the seed of Abrahā according to the flesh. Christ testifieth, that they must gather therunto all Samaria: which althogh they wer nigh in situatiō, yet were they far distant in minde and hart. He sheweth that al other regiōs far distāt & also prophane, must be vnited vnto the holy people, that they may be al partakers of one & the same grace. It is euident Iohn. 4. Iohn. 4..9 how greatly the Iewes did derest the Sa­maritans. Christ cōmādeth that (the wal of separatiō being brokē down) [Page 12] they be both made one bodie, Ephe. 2.14. that his kingdome may be erected euerie where. By naming Iudea and Ierusalem, which the Apostles had tried to be full of most deadly enemies: he foretelleth them of the great busines & trouble which was prepared for thē, that he may cause them to cease to think vpon this triumph which they hoped to haue bene so nigh at hand. Neither could they be a little afraide to come before so cruell e­nemies, more to inflame their rage and furie. And here we see howe hee giueth the former place vnto the Iewes, Exod. 4.22. Ephe. 2.11. because they were as it were the first begotten. Notwithstanding he calleth those Gentiles one with another, which were before strangers from the hope of saluatiō. Hereby wee learne that the Gospel was preached euerie where by the manifest commandement of Christ, that it might also come vnto vs.

9 The readers may learn out of our institutiōs what profit we reape by the ascension of Christ Notwithstanding because it is one of the che­fest points of our faith, therefore doth Luke indeuor more diligently to proue the same: yea rather the Lord himselfe meant to put the same out of al doubt, when as he hath ascended so manifestly, & hath confirmed the certaintie of the same by other circumstances. For if so be it he had vanished away secretly, then might the disciples haue doubted what was become of him: but now sith that they being in so plain a place, saw him taken vp, with whom they had been conuersant, whom also they hearde speake euen now, whom they beheld with their eies, whom also they see taken out of their sight by a cloude, there is no cause why they shoulde doubt whither he was gone. Furthermore the angels are there also to beare witnesse of the same. And it was needfull that the historie shoulde haue been set downe so diligently for our cause, that we may know assu­redly, that although the sonne of God appeare no where vpon earth, yet doth he liue in the heauens. And this seemeth to be the reason, why the cloude did ouershadow him, before suche time as hee did enter into his celestiall glorie: that his disciples beeing content with their measure might cease to enquire any further. And we are taught by thē that our minde is not able to ascend so high, as to take a full view of the glory of Christ: therefore let this cloud be a meane to restraine our boldnesse, as was the smoke which was continually before the dore of the tabernacle Or, vnder the lawe. in the time of the lawe.

10 Two men, Hee calleth them so, by reason of their forme. For although it might be that they had the bodies of men in deed, concer­ning which thing I will not greatly stande in defence of either part, yet [Page 13] certaine it is, they were not men. But because this Metonymia is commō ­ly vsed in the scriptures, especially in the first booke of Moses: I will not greatly stand thereupon. Their white garments were a token of rare & excellent dignitie. For God meant by this, as by an euident token to di­stinguish them from the commō sort of people, that the disciples might giue better care vnto them: and that at this day we also may knowe that this vision was shewed them of God.

Yee men of Galilee, &c. I am not of their opinion, who thinke that this name was giuen the Apostles after an opprobrious sort, as if the Angels meant to reprehend the slounes & dulnes of the apostles. In my opiniō it was rather to make them more attentiue, in that men whom they did neuer see before did name them, as though they had perfectly knowne them. But they seeme to be reprehended without cause, for looking vp into heauen. For where should they rather seeke for Christ, than in hea­uen? Doth not the scriptures also oftentimes exhort vs thereunto? I an­swere, that they were not therefore reprehended, because they looked vp towardes heauen; but because they coueted to see Christ, when as the cloude, which was put between them and him, did keepe them from see­ing him with their bodily senses: Secondly, because they hoped that he would returne againe straight way, that they might enioy the sight of him againe, when as he did ascende to stay in the heauens, vntill suche time as hee should come to iudge the world. Wherefore let vs first learn out of this place, that we must not seeke Christ either in heauen, either vpō earth, otherwise thē by faith: & also that we must not desire to haue him present with vs bodily in the world: for he that doth either of those two, shal oftentimes go farther frō him. So this their admiratiō is repre­hended, not simply, but inasmuch as they were astonied at the strange­nesse of this matter: like as we are oftentimes carried vnaduisedly into a wonderfull great wondering at Gods workes: but we neuer applie our selues to consider for what end and putpose they were done.

Iesus, which is taken vp into heauen. There are two members in this one sentence. The first is, that Christe was taken vp into heauen, that they may not hence foorth foolishly desire, to haue him any longer conuer­sant with them vpon earth. The other is straightway added as a conso­lation, concerning his second comming. Out of these two iointly and al­so seuerally is gathered a firm, stable, and strong argument, to refute the Papists, and all other which imagine that Christ is really present in the signes of bread and wine. For when it is said that Christ is taken vp into heauen: heere is plainely noted the distance of place. I graunt that this word heauen, is interpreted diuers waies, somtime for the ayre, sometime for the whole connexion of the spheres, somtimes for the glorious king­dome of God, where the maiestie of God hath his proper seat, howsoe­uer it doth fill the whole world. After which sort Paul doth place Christ aboue all heauens, because he is aboue all the world, and hath the chie­fest roome in that place of blessed immortalitie, because he is more ex­cellent than all the Angels. Ephe. 1.22. &. 4.15. But this is no let why he may not be absent from vs bodilie, and that by this worde heauens, there may not be signifi­ed [Page 14] a separation from the worlde. Let them cauill as much as they will, it is euident that the heauen wherinto Christ was receiued, is opposite to the frame of the worlde: therefore it doth necessarily folow, that if he be in heauen, he is without the world. But first we must mark what the pur­pose of the Angels was: for thereby we shall more perfectly know what the words mean. The angels intent was to call back the apostles frō desi­ring the carnall presence of Christ. For this purpose was it that they said that he should not come again, vntil he came to iudge the world. And to this end serueth the assigning of the time, that they might not look for him in vain before that same time. Who seeth not that in these words is manifestly shewed, that he was bodily absent out of the world? who seeth not that we are forbidden to desire to haue him vpō the earth. But they think they escape safe with that craftie answere, when as they say that then he shall come visibly: but he commeth now inuisibly dailie. But wee are not here to dispute of his forme, only the Apostles are taught, that Christ must abide in heauen, vntill such time as he appeare at the latter day. For the desiring of his corporall presence is here condemned as ab­surd & peruerse. The Papists denie that hee is present in the Sacrament carnally, while that his glorious body is presēt with vs after a supernatu­rall sort, & by a myracle: but wee may wel enough reiect their inuentiōs concerning his glorious bodie, as childish & friuolous toies. They feigne vnto themselues a myracle not confirmed with any testimonie of scrip­ture. The bodie of Christ was then glorious, when as he was conuersant with his disciples after his resurrection. That was done by the extraor­dinarie & secret power of God: yet notwithstanding, the angels doe for­bid to desire him afterwarde after that sort, and they say that he shal not come vnto men in that sort before the latter day. Therfore according to their commandement, let vs not goe about to pull him out of the hea­uens with our own inuentions: neither let vs think that wee can handle him with our handes, or perceiue him with our other senses, more than wee can see him with our eies. I speake alwaies of his bodie. For in that they say it is infinit, as it is an absurd dreame, so is it safely to be re­iected. Neuertheles I willingly confesse that Christe is ascended, that he may fulfil al things: but I say that he is spread abroad euerie wher by the power of his spirit, not by the substance of his flesh. I graunt furthermore that he is present with vs both in his word, & in the sacraments. Neither is it to be douted, but that al those which do with faith receiue the signs of his flesh & blood, are made truly partakers of his flesh and blood. But this partaking doth nothing agree with the dotings of the Papists. For they feigne that Christ is present in such sort vpon the Altar, as Numa Pompilius did call downe his Iupiter Elicius: or as those witches did set down the Moone from heauen with their inchauntments. But Christ by reaching vs the bread in his supper, doth will vs to lift vp our hearts into heauen, that we may haue life by his flesh & blood. So that we do not eat his flesh grosly, that we may liue thereby, but he powreth into vs by the secret power of his spirit, his force and strength.

He shall so come. I haue said before that by this consolation all sorrowe [Page 15] which we might conceiue, because of Christs absence, is mitigated, yea vterly taken away, when as we heare that he shall return again. And also the end, for which he shall come again, is to bee noted: namely, that hee shall come as a redeemer, & shal gather vs with him into blessed immor­talitie. For as he doth not now sit idle in heauen (as Homer signifieth that his gods be busied only about their bellies:) so shal not he appeare again without profit. Therfore the only looking for Christs cōming, must both restrain the importunate desires of our flesh, & support our patience in all our aduersities: & lastly it must refresh our wearines. But it worketh this onely in the faithfull, which beleeue that Christe is their redeemer. For it bringeth vnto the wicked nothing but dread, horror, & great fear­fulnes. And howsoeuer they do now scoff & iest whē as they hear of his comming, yet shall they bee compelled to behold him sitting vppon his tribunall seat, whō now they wil not vouchsafe to heare speak. Further­more it were but friuolous to moue any question about his apparrell, wherwith he was thē clothed, August. ad Con. epist. 146. whether he shal com again being clothed with the same or no. Neither am I now determined to refute that which Augustine in his Epistle vnto Consentius doth touch: notwithstanding it is better for me to omit that thing which I cannot vnfold.

12 That he may passe ouer vnto another historie, he sheweth that the disciples being returned vnto Ierusalē, dwelt together in one parlor. For it was the vpper part of the house, which vsed to bee let out vnto those which did hire houses: for the most commodious places were reserued vnto them that were masters of the house for their owne vse. Where­fore by this word, Luke doth signifie that they were driuen into a straite roome: & yet notwithstanding though this commoditie were great, yet they did not depart asunder. They might haue been more commodious­lie asunder, yet might they not part companie before they had receiued the Spirit. In that he noteth here the distance of place, it bringeth cre­dit vnto the historie. Vnlesse peraduenture he meant hereby to declare, that they were not terrified with any feare of danger, but that they did all returne & kept companie togeather in one house, which was not so large, but that the companie being greater than the place could wel cō ­tain, it might breed some rumor or noise. A Sabboth dayes iourney was two miles, & that account doth well agree with the place of Iohn. chap. 11.18. where he saith, Ioh. 11.18. that Ierusalem was distant from Bethanie almost fifteene furlonges, which conteineth about a thousande and nine hun­dreth paces. And the mount Oliuet was at the side of Bethanie. There was no Sabboth dayes iourney prescribed in the Lawe: for the Lorde doth commaund them simplie, to rest vpon the Sabboth day in the Law. [Page 16] But because the Iewes coulde not easily be ruled, but that they woulde runne abroad about their businesse vpon the Sabboth day: (as the Lorde himselfe doth complaine, Ier. 17.24. that they did beare burdens out at the gates) therefore it is to be thought that it was determined by the Priestes (to the end they might restraine such enormities) that no man should tra­uaile vpon the Sabboth day, aboue two miles. Although Ierom in his an­sweres vnto Algasia, doeth say that this tradition did come from two Rabines, namely, from Atriba, and from Simon Heli.

13 Where they aboade. Some translate it, Where they did abide: as though they did vse to dwell there. But I am of that opinion, that they did then first of all vse that hired roome to dwell together in, vntill such time as the holy Spirit was come vpon them. Too too ridiculous are the Papists which goe about to proue Peter his supremacie hereby, because he is reckoned vp first of all the Apostles. Although we doe graunt that he was the chiefest of the apostles, yet it doth not folow hereupō that he was the chiefest ruler of all the worlde. But if he bee therefore the chief of al the Apostles, because his name is first in the catalogue of the apo­stles names: I will againe conclude that the mother of Christe was in­ferior vnto all the rest of the women, because shee is recknoned the last, which they wil in no case admit, as in deed it were a thing too to absurd. Wherefore vnlesse they will set their papacie to bee laught at of al men, as hitherto they haue done, they must leaue of to adorn it with such fo­lish toyes. But what is their intent? Forsooth they will proue out of the scriptures, that there was a secondarie head of the Churche, inferior to Christ: wheras ther is no syllable in the scripture, which is cōsenting vn­to this their foolish inuentiō. No maruaile is it therfore, if they do snatch here and there certaine places, which although no man smite them out of their handes, they wil let fall of their owne accord. But omitting thē, let vs marke what is Luke his purpose in this place. Because the disciples had fallen away, and filthily fled frō their master Christ, euery mā whi­ther fear did driue him: they did deserue like forsakers of their masters, or runnagates, Mat. 26.56. to be depriued of honor. Therefore that we may knowe that by the appointment of the Lorde they were gathered togeather a­gaine, and restored to their former degree: Luke reckoneth vp all their names.

14 With their wiues. Some translate it, Women, and they think that he speaketh of those which accompanied Christ. As I will not contende with any man concerning this matter: so haue I not doubted to preferre that which I thought was more probable. I graunt that the word which Luke vseth, may be interpreted both wayes. But this is my reason, why I doe thinke that he speaketh rather of wiues: because seeing that they v­sed afterward to carrie their wiues about with them, 1. Cor. 9.5. as Paul doth testi­fie: it is not likely that they were then asunder. For they might more easilie rest together in one place, thā by wandering too & fro, oftētimes to change their abiding [...] and secondly, seeing that they did look for the comming of the holy ghost, which was euen then at hande, what reason was there, why they should depriue their wiues of so great goodnesse? [Page 17] Peter his wife was about to bee a helper vnto him shortly after: which wee must also thinke of the rest of the wiues. These women had nede of heroicall fortitude and constancie, least they shoulde faint. Who would therefore thinke that they were excluded from their husbands, whiles they looke for the comming of the Spirite? But if they will sticke to the generall worde, it standeth with reason, that there were married women in the companie. Howsoeuer it bee, it is Luke his minde to tell vs by the way how greatly they had chaunged their mindes. For whereas before the men being afraid, had fled away, the women are gathered together with them nowe: neither doe they feare any daunger. Hee doeth rec­kon vp the mother of Iesus with the other women, whome notwithstan­ding Iohn is said to haue kept at his owne house. But as I haue saide be­fore, they met altogether nowe onely for a short season. For it is not to bee doubted but that they departed one from another afterwarde. It is well knowne that amongest the Hebrewes, all kinsfolke are comprehen­ded vnder this worde brethren.

All these did continue. Heere hee sheweth that they did diligentlie looke for the comming of the holy Spirite. For this was the cause of their Prayer, that Christe woulde sende his Spirite, as hee had promi­sed. Whereuppon wee may gather, that that is the true faith, which stirreth vs vp to call vppon God. For the securitie of faith doth muche differ from sluggishnesse. Neither doeth God therefore assure vs of this grace, that our mindes may straight way become carelesse: but that hee may rather sharpen our desire to pray. Neither is prayer any signe of doubting, but rather a testimonie of our sure hope and confidence: be­cause wee aske those things at the Lorde his handes, which we know he hath promised. So it becommeth vs also (after their example) to bee in­stant in prayer, and to begge at Gods handes that he will increase in vs his holy Spirite: increase (I say) because before wee can conceiue any prayer, we must needes haue the first frutes of the Spirite. For as much as hee is the onely master, which teacheth vs to pray aright, Rom. 2.25. who doeth not onely giue vs vtterance, but also gouerne our inwarde affections. Furthermore, Luke doth expresse two thinges which are proper to true prayer: namely that they did persist, and that they were all of one mind. This was an exercise of their patience, in that Christe did make them stay a while, when as hee could straightway haue sent the holy Spirite. So God doth oftentimes driue off, and as it were suffer vs to languishe, that he may accustome vs to perseuere. The hastinesse of our petitions is a corrupt, yea a hurtfull plague, wherefore it is no maruell if God doe sometime correct the same. In the meane season (as I haue said) he doth exercise vs to be constant in prayer. Therefore if wee will not pray in vaine, let vs not be wearied with the delay of time. As touching the v­nitie of their mindes, it is set against that scattering abroade, which feare had caused before. yet notwithstanding we may easily gather, e­uen by this, how needfull a thing it is to praie generally, in that Christ commaundeth euerie one to pray for the whole bodie, and generally for all men, as it were in the person of all men: Our Father, Mat. 6.9. Giue vs this day, &c. Whence commeth this vnitie of their tongs, but from one Spi­rite? [Page 18] 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 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 [Page 19] who only haue the name properly, seeing the women are cōprehended vnder the name of the men: or whether he taketh names simplie, for al the heads, as the Hebrewes call them soules. This may also bee called in question, whether they were wont dailie to frequent that parlour, in which the Apostles did dwell, or they did continually dwell there wyth them. For the place was scarse able to containe so great a multitude, to serue them for all necessarie vses. Surely it seemeth to me a thing more like to bee true, that Luke doth in this place expresse the number of them, that we may knowe that they were all gathered togeather, when Peter made this Sermon. Whereby wee may gesse, that they were not alwayes present there. Although I dare not affirme any certaine thing concerning this matter, yet beeing mooued with a probable coniecture, I doe rather leane vnto this part, that the Churche was gathered toge­ther then, bicause they had to intreat of a serious matter, and to this end also tendeth this worde rising.

16 It was meete that the scripture shoulde bee fulfilled. Because Peter doth speake in this their assemblie, therfore the Papists will haue hym to bee the head of the church. As though no man might speake in anie assembly of the godly, but he should straightway bee Pope. We doe graunt, that as in euery assembly there must be some which must bee chiefe: so in this assembly the Apostles did ascribe this honour vnto Pe­ter. But what maketh this vnto the proouing of their Papacie? Where­fore bydding them adue, let vs consider what the Spirite doth speake by the mouth of Peter. Hee saieth, That the Scripture must needes haue been fulfilled, least any mans minde should bee troubled with that hor­rible fall of Iudas. For it seemed a straunge thing, that hee which was chosen by Christe vnto so excellent a function, should so filthilie fall in the beginning of his course. Peter remooueth this stone of stumbling, when he saith, that it was foretolde by the scripture. Whēce we may ga­ther an admonition very necessarie for dailie practise: namely that wee ought to attribute this honour vnto the Prophesies of the scriptures, that they are able to appease all such feare as wee conceiue of the so­daine euent of thinges. For there is nothing which doeth more trou­ble vs, then when we stay still in our owne sense and vnderstanding, and prcure vnto our selues lets & doubts, which the Lord would be readie to cure, if so be that we woulde hold fast this one thing, that nothing is absurde which he hath foreseene, appointed, and foretolde that hee might make vs more strong. Neither was Iudas therefore excusable be­cause that which befell him was foretolde, seeing that he fell away, not being compelled by the Prophesie, but onely by the malice of his owne heart. The oration of Peter hath two parts. For in the first place he putteth away the offence, which godlie mindes might haue concei­ued, by reason of the fall of Iudas: whence also he gathereth an exhor­tation, that the rest may learne to feare God. Secondly, he celleth them that it remaineth that they choose an other into his place, both which hee proueth by testimonie of Scripture,

Which the holy Ghost foretolde. Such maner of speeches bring greater reuerence to the scriptures, whiles wee are taught by them, that Dauid and all the rest of the prophetes did speake only as they were directed by the holy Ghoste: so that they them selues were not the authours of their prophesies, but the Spirite which vsed their tongues as an instru­ment. Wherefore seeing that our dulnesse is so great, that wee ascribe lesse authoritie vnto the scriptures than wee ought: wee must diligently note such manner of speaches, & acquaint our selues with them, that we may oftentimes remember the authoritie of God to confirme our faith withall.

17 Adopted. It is worde for word Reckoned. And he saith that he was one of the number, that he might signifie vnto them, that it was needfull that the emptie place shoulde bee filled, to the ende that the number might cōtinue whole. And to this purpose serueth that which foloweth, that hee had obteined a part in the ministerie. For thereupon it doth folow, that the body should be as it were lame, if that part shuld be wan­ting. Surely it was a thing which might make them greatly amased, that he whom Christ had extolled vnto so high dignitie, should fall headlong into such destruction. Which circumstance doeth increase the crueltie of the fact, and teacheth the rest to take heed vnto themselues. Neither is it to be doubted, but that the disciples did remember Iudas with great griefe and sorrow. But Peter doth here expresse by name the excellencie of his function, that he might make them more attentiue & more care­full to prouide a remedie.

18 And he truly. It seemeth vnto mee a thing like to bee true, that this narration of the death of Iudas was put in by Luke: therefore it see­med good to me to include it within a Parenthesis, that it may be sepa­rated from Peter his Sermon. For to what ende shoulde Peter heere reckon vp vnto the Disciples those thinges which they alreadie knew well enough?

Secondly, it should haue been an absurd thing to haue spoken after this among them, that the field which was bought with the money that was giuen to betray Christe, was called of the Hebrewes in their owne mother tongue Acheldima. But whereas some doe answere that Peter spoke this vnto the Galileans, whose speech did disagree with the Iewish tongue, it is but vaine and friuolous. In very deede they did somewhat disagree in pronunciation: yet not so much, but that they did well vnder­stand one another: like as doe those of Paris and the men of Roan.

Furthermore howe coulde this bee a fit worde for Ierusalem, where Peter made his sermon? To what end should hee interprete in Greeke among the Hebrewes, their owne mother tongue? Therefore doth Luke of himself put in this sentence concerning the death of Iudas, least Pe­ter his woordes might seeme straunge through ignoraunce of that hi­storie.

He possessed a field. This word hath a double signification, which in my opinion doth rather signifie in this place to possesse, than to get yet be­ [...]e it skilleth little whether way wee reade it, I leaue it indifferent. [Page 21] And hee speaketh after this sort, not because Iudas had the vse of the field, or that he himself did buie it, seeing it was bought after his death. But Luke his meaning was, that his buriall with the perpetuall note of ignominie, was the reward which he had for his falshood & wicked act, Neither did hee so much sel Christ for thirtie pence, as his Apostleship. Hee enioyed not the money: he only possessed the fielde. Furthermore it came to passe through the marueilous prouidence of god, that the ve­rie common name of the fielde shoulde bee a note of infamie for the Priestes, which had bought the innocent blood, of the Traitor. Hee say­eth that the Hebrewes did call it by that name in their tongue, because hee himselfe was a Grecian borne; And hee calleth that the Hebrewe tongue, which the Iewes did vse after the captiuitie of Babylon, name­lie, suche as was mixed of the Assyrians tongue and of the Chalde­ans tongue.

It is written in the booke of Psalmes. He taketh away by authoritie of scriptures, all offence which might haue happened by reason of the fal­ling away of Iudas. Yet might this place seeme to bee greatlie wreasted: First in that Dauid did not wishe that these things might befall any par­ticular person, but (in the plurall number) hee wisheth them vnto his e­nemies. Secondly, it seemeth that Peter doeth applie these thinges a­misse vnto Iudas, which were spoken of the enemies of Dauid. I answere that Dauid doth there speake after this sort of him selfe, that hee may describe the condition and state of Christe his kingdome.

In that Psalme (I say) is contained the common image of the whole church, which is the bodie of the Sonne of God. Therfore the things which are there set down must needes haue been fulfilled in the head, which are indeed fulfilled, as the Euangelists do testifie. Now if any man obiect that those things which ther were spoken against the enemies of Dauid, do not fitly agree vnto Iudas: we may easily gather, that they do so much the rather agree with him, bicause Dauid doth not respect him­selfe as being separated frō the body of the church: but rather as he was one of the members of Christ, and so taking vpon him his image, he step­peth foorth in his name.

Whosoeuer shall marke that this singular person was attributed vnto Dauid, that he should be a figure of Christe, will not maruell if all these things be applied vnto him, which were prefigured in Dauid. Al­though therfore he doth comprehend the whole church, yet he begin­neth at the head thereof, & doth especially describe what things Christ should suffer by the hands of the wicked. For we learne out of Paule his doctrine, that whatsoeuer afflictions the godlie suffer, they are part of the afflictions of Christe, and serue to the fulfilling of the same. Col. 1.14. This order and connexion did Dauid obserue, or rather the Spirite of God, who meant by the mouth of Dauid to instruct the whole Churche. But as touching the persecutors of Christ, all that which is commonly spoken of them, is by good right referred vnto their standard bearer: whose impietie and wickednesse, as it is most famous, so his punishment ought to be made knowne vnto all men. If anie man doe obiect againe, [Page 22] that that which is recited in the Psalm, is onely certaine cursings, and not prophesies: and that therefore Peter doth gather improperly that it was of necessitie that it should be fulfilled, it is soone answered. For Dauid was not moued with any peruerse or corrupt affectiō of the flesh, to craue vengeance: but he had the holy Spirite to be his guide and di­recter. Therefore what things soeuer he prayed for there, being inspired with the holy Ghoste, they haue the same strength which prophesies haue, because the Spirite doth require no other thing than that, which God hath determined with himselfe to performe, and will also promise vnto vs. But wheras Peter doth cite out of the scriptures two diuers te­stimonies: by the first is meant, that Iudas togeather with his name and familie should quite be extinguished, that his place might be emptie: the other, which he fetcheth out of the hundreth & ninth Psalme, tendeth to this end, that ther shuld be an other chosen to supply his place. These seem at the first to be contrarie: namely, a waste habitation and succes­sion. Yet because the Spirite saith, only in the former place, that the ad­uersaries of the Church should bee taken away, that their place might bee emptie, and without one to dwell therein, in respect of themselues: this is no let why another may not afterward supply their emptie place. Yea this doth also augment their punishment, in that the honor, after it is taken from him that was vnworthie thereof, is giuen to another.

And his bishopricke. The Hebrewe worde coulde not bee translated more fitly. For Pecudah doeth signifie a iurisdiction or gouernment, so called of the ouerseeing, & beholding of things. For as for those which interprete it Wife, the text refuteth them. For it followeth in the next verse, of his wife, That she may be made a widow. Therefore after that he hath wished that the wicked may bee depriued of his life, hee addeth moreouer, that he may be spoyled of his honour: neither doth hee stay here, but also he desireth that an other may succeede him, whereby as I haue said before, his punishment is doubled. In the meane while he no­teth by the way that this false treacher & wicked person wherof he spea­keth, should not bee some one of the common sort, but such an one as should be indued with honour and dignitie: from which neuerthelesse he shall fall. And out of this place must wee learne, that the wicked shall not escape scot free, which haue persecuted the church of God. For this miserable and wretched end is prepared for them all.

21 We must therefore. This which hee bringeth in, might seeme at the first sight to be farre fet. For if so be it Dauid did speake of transposing Iudas his Bishopricke, it did not thereupon straightway follow that, the disciples shuld choose another to be his successor: yet because they knew that they had this charge giuen them to order the church, so soone as Peter had told them, that it did please the Lord that it should be so, hee gathereth thereuppon, that they ought to doe it. For whensoeuer God will vse vs as meanes to maintaine the gouernment of his churche, so soone as wee knowe what his wil is, wee must not linger, but stoutly per­fourme whatsoeuer is required in our ministerie & function. That was without all controuersie, what was the duetie of the Church. Like [Page 23] as at this day, when we heare that those must bee put from their office which behaue themselues vngodlilie, and wickedly, and that other must be chosen in their roomes, the church must take this charge in hande. Wherefore it was superfluous to moue any question about a thing that was not to be doubted of. Therefore let vs alway remember to consider what we haue to doe, that we may be readie to obey the Lorde. Further­more, when as he intreateth of the making of an Apostle, he saieth hee must be a witnesse of the resurrection. Which signifieth, that the Apo­stleship is not without the preaching of the Gospel. Whence it may ap­peare howe vaine and friuolous the Popishe bishops are, which hauing on onely dumbe visors, bragge that they are the successors of the Apo­stles. But wherein are they like vnto them? I graunt that Peter doeth here require such a witnesse, as sawe the Lorde after his resurrection, of which sort Iohn doth professe himselfe to be one, when he sayeth, Iohn. 19.35 Hee which saw it, beareth witnesse. For this did serue for the confirmation of faith: yet neuerthelesse Peter maketh it a thing necessarie in him and the rest of his fellowes in office, that they should teach, while hee ma­keth them and himselfe preachers or witnesses of the resurrection.

Hee nameth the resurrection, not because they must beare witnesse thereof alone: but because first vnder this is comprehended the prea­ching of the death of Christe: secondly, because wee haue the ende of our redemption therein, and the accomplishment thereof, and also it bringeth with it the celestiall gouernment of Christe, and the power of the Spirit in defending his, in establishing iustice & equitie, in restoring order, in abolishing the tyrannie of sinne, and in putting to flight all the enemies of the churche. 1. Cor. 15.17. Let vs know therefore that those thinges are not excluded by this worde, which are necessarilie knit together. Ne­uerthelesse, let vs note that the resurrection is heere named before o­ther thinges, as beeing the chiefe point of the Gospell, as also Paule teacheth.

But were the Apostles alone witnesses of the resurrection? Was not this also common to the rest of the disciples? For Peter seemeth to chal­lenge this as proper onely to the Apostles. I aunswere that this title is therfore attributed vnto thē: because they were chosen peculiarlie vnto that function, and because they had the chiefe roume amongest those which did bring this ambassage: therfore though they were the chief of those which were assigned: yet were not they onely appoynted there­unto.

All that time. Hee beginneth at that time when Iesus beganne to shewe himselfe vnto the worlde. Which is diligently to bee obserued, as before I haue saide. For he liued priuatelie vntill such time as hee was almost thirtie yeeres of age. For hee would not make 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 [Page 24] 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 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 [Page 25] 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 [Page 26] 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 colour their wicked curiositie, they defame a science both profitable and praiseworthie. The same do those which tel men their destinies (as they call them) by casting lots: but it is our due­tie to discerne the lawfull vse from the corruption. Hee saieth the lots were giuen, that being put into a pot, or one of their lappes, they might afterward be drawen out. And heere we must also note that this worde Lot is diuersly taken in this place. For when he saide before, that Iudas had obtained a lot of the ministerie, his meaning was (according to the common custome of the scripture) that hee had a portion giuen him of the Lord. Hee speaketh afterward properlie and without any figure of a lot. Yet is it likely, for as much as the worde Goral is commonly vsed by the Hebrewes for both thinges, that Peter meant to allude vnto that which they were about to doe: and that Luke had respect vnto the selfe same thing,

Of the ministerie and Apostleship. Because the word Ministery was base, he addeth Apostleship, wherein there is greater dignitie. Although the sense shall be more plaine if you expound it, The ministerie of the Apo­stleship. For the figure Hypallage is common in the Scriptures. Assu­redly Luke meant to ioyne with the burden, the excellencie of the of­fice, that it might haue the greater reuerence and authoritie: and yet this was his intent also, to declare that the Apostles are called vnto a painefull function.

The lot fell vpon Matthias. It came to passe as no man would haue loo­ked for: for we may gather by that which goeth before, that there was not so great account made of Matthias, as of the other: For besides that Luke gaue him the former place, the two sirnames which Barsabas had, do shew that he was in great estimation. Hee was called Barsabas, that is the sonne of an oath, or of rest, of the thing it selfe, as if he were some mirror either of faithfulnesse and innocencie, or of a quiet and modest nature. The other sirname did import singular honesty. This man there­fore in mens iudgement was the former: but God did preferre Matthias before him. Whereby we are taught, that we must not glory if we be ex­tolled vnto the skies in the opinion of men, & if by their voices & con­sents, we be iudged to be most excellent men: but we must rather haue regard of this, to approue our selues vnto God, who alone is the most lawfull and iust iudge, by whose sentence and iudgement wee stande or fall. And we may oftentimes marke this also: that God passeth ouer him which is the chiefest in the sight of men, that hee may throw downe all pride which is in man. In that he addeth, that he was reckoned amongst the rest, he wipeth away all sinister note of rashnes from the casting of lots: because the Church did embrace him as chosen by God, on whom the lot fell.

CHAP. II.

1 And when. To be fulfilled is taken in this place for to Come. For Luke beareth recorde againe of their perseuerance, when he saith that they stoode al in one place vntil the time which was set them. Hereunto serueth the aduerbe with one accord. Furthermore we haue before decla­red why the Lord did defer the sending of his spirit a whole moneth and one halfe. But the question is why he sent him vppon that daie chiefe­lie. I will not refute that high and subtile interpretation of Augu­stine, that like as the lawe was giuen to the olde people fiftie dayes after Easter, being written in tables of Stone, by the hande of God: so the Spirite, whose office it is to write the same in our hearts, did fulfill that which was figured in the giuing of the law, as many daies after the resurrection of Christ, who is the true passeouer. Notwithstanding whereas he vrgeth this his subtile interpretation as necessarie, in his booke of Questions vpon Exodus, and in his second Epistle vnto Ianua­rius, I would wish him to be more sober and modest therein. Notwith­standing let him keepe his own interpretation to himselfe. In the meane season, I will embrace that which is more sounde: vppon the feast day, wherein a great multitude was wont to resort to Ierusalem, was this mi­racle wrought, that it might bee more famous. And truely by meanes hereof was it spread abroade, euen vnto the vttermost partes and bor­ders of the earth. Iohn. 2.5.7.10.12. For the same purpose did Christ oftentimes go vp to Ierusalem vppon the holy daies, to the ende those miracles which hee wrought, might be knowne to manie: and that in the greater assemblie of people, there might be the greater fruite of his doctrine. Acts. 20.16. For so will Luke afterward declare, that Paul made hast that he might come to Ie­rusalem before the day of Pentecost, not for any religions sake, but be­cause of the greater assemblie, that he might profite the more. There­fore in making choise of the day, the profite of the miracle was respe­cted: First that it might be the more extolled at Ierusalem, because the Iewes were then more bent to consider the workes of God: and second­ly that it might be bruted abroad, euen in farre countries. They called it the fiftith day, beginning to reckon at the first fruites.

2 And there was made. It was requisite that the gift shoulde be visible, that the bodily sense might the more stirre vp the disciples. For such is our slothfulnesse to consider the giftes of God, that vnlesse he awake al our senses, his power shall passe away vnknowne. This was therefore a preparation that they might the better know that the Spirit was nowe [Page 28] come, which Christ had promised. Although it was not so much for their sakes, as for ours: euen as in that the clouen and firie tongues appea­red, there was rather respect had of vs, and of all the whole Church, in that, than of them. For God was able to haue furnished them with ne­cessarie habilitie to preach the Gospel, although he should vse no signe. They themselues might haue knowne, that it came to passe neither by chance, neither yet through their owne industrie, that they were so sud­dainly chaunged: but those signes which are here set downe were about to bee profitable for all ages, as we perceiue at this day, that they pro­fite vs. And we must briefly note the proportion of the signes. The vio­lence of the wind did serue to make them afraid. For we are neuer right­ly prepared to receiue the grace of God, vnlesse the confidence and boldnes of the flesh be tamed. For as we 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 [Page 29] 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 shalbe 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 hard [...] 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 w [...] replenished, doeth not expresse the equall measure of giftes in eue [...]e one, but that excellencie which shoulde be meete for such a cal­l [...]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. [Page 20] 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 especial gift, wherewith all men are not indued. I sup­pose that it doth manifestly appeare hereby, that the Apostles had the varietie & vnderstanding of tongues giuen them: that they might speak vnto the Greeks in Greeke, vnto the Italians in the Italian tongue, and that they might haue true communication and conference with their hearers. Notwithstanding I leaue it indifferent, whether there was any second miracle wrought or no, so that the Aegyptians and Elamites did vnderstand Peter speaking in the Chaldean tongue, as if he did vtter di­uers voices. For there be some coniectures which perswade me thus to thinke, and yet not so firme, but that they may be refuted. For it may be that they spake with diuers tongs, as they light vppon this man or that, and as occasion was offered, & as their languages were diuers. Therfore it was a manifest miracle, when they saw them readie to speake diuerse languages. As touching Peter his sermon, it might be vnderstood of the more part of men wheresoeuer they were borne: For it is to be thought that many of those which came to Ierusalem were skilful in the Chalde­an tongue. Again, it shalbe nothing inconuenient, if we say that he spake also in other tongues. Although I will not much stand about this matter so that this be out of doubt, that the Apostles changed their speech.

5 And there were at Ierusalem. When he calleth them godlie or religious men, hee semeth to giue vs to vnderstande that they came to Ierusalem that they might worship God: like as God in all ages after the scatte­ring abroade, did gather togither into that Citie some seede which re­mained, hauing as is were set vp his banner: because as yet the Temple did serue to some vse: yet neuerthelesse hee sheweth by the way, who those be which profite by those miracles, whereby God doth declare his power. For wicked and profane men, doe either laugh at them, or else passe not for them, as we shall see by and by. Furthermore he meant to cite those as witnesses, which may the better be beleeued for their reli­gion and godlinesse. When he said, out of euerie nation, he meaneth out of diuerse Countries, whereof one is farre from another. For he doth al­so afterwarde reckon vp those lands whereof one was farre distant from another, of which sort are Lybia and Pontus, Rome and Parthia, and Arabia and such like. This serueth to encrease the greatnesse of the thing. For the Cretians and men of Asia, dwelling so neere togither, might haue some likelyhood and agreement in speech: but the same coulde not bee betwixt the Italians and the men of Cappadocia, be­twixt the Arabians, and those of Pontus. Yea, this was also a worke of God worthie to be remembred, and wondered at, that in so huge and horrible a scattering abroade of the people, hee did alwayes reserue some reliques, yea he caused certaine straungers to adioyne themselues vnto a people which was in such miserie and as it were quite destroi­ed. For although they liued heere and there in exile in farre coun­tries, and being one farre from another, did as it were inhabite di­uerse worldes, yet did they hold among themselues the vnitie of faith. Neither doth he call them vnaduisedly and without good consideration godly men and men fearing God.

6 When this was noysed abroad. Luke saith thus in Greeke, This voice being made, but his meaning is that the fame was spread abroad, where­by it came to passe that a great multitude came togither. For if one after another in diuerse places, and at diuerse times had heard the A­postles speaking in diuerse tongues, the miracle had not beene so famous. Therefore they come all togither into one place, that the di­uersitie of tongues may the better appeare by the present comparison. There is a further circumstance also heere to bee noted, that the Countrie and natiue foyle of the Apostles was commonly knowne, and this was also commonlie knowne that they neuer went out of their Countrie, to learne straunge tongues. Therefore forasmuch as one speaketh Latine, another Greeke, another the Arabian tongue, as occasion was offered, and that indifferentlie, and euerie one doth also [Page 32] chaunge his tongue, the worke of God appeareth more plainelie here­by.

11 The wonderfull workes of God. Luke noteth two things which caused the hearers to wonder: first, because the Apostles being before ignorant and priuate persons, borne in a base corner, did notwithstanding intreat profoundly of diuine matters, and of heauenly wisedome. The other is, because they haue new tongues giuen them sodainly. Both thinges are worth the noting, because to huddle out words vnaduisedly and foolish­ly, should not so much haue serued to moue their minds, & the maiestie of the things ought the more to haue mooued them to consider the mi­racle. Although they giue due honor to God, in that that they are asto­nied and amased: yet the principall fruite of the miracle is expressed, in this that they enquire: and thereby declare that they are prepared to learne: for otherwise their amasednes and wondering should not haue done them any great good. And certainely wee must so wonder at the workes of God, that there must bee also a consideration, and a desire to vnderstand.

12 Others mocking. Hereby it appeareth howe monstrous as well the sluggishnes, as also the vngodlines of men is, when Satan hath taken away their minde. If God should openly and visiblie descend from hea­uen, his maiestie could scarce more manifestly appeare, than in this mi­racle. Whosoeuer hath any drop of sound vnderstanding in him, must needs be striken with the onely hearing of it. How beastly then are those men, who see it with their eies, and yet scoffe? and goe about with their iests to mocke the power of God? But the matter is so. There is nothing so wonderfull, which those men do not turne to a iest, who are touched with no care of God: because they doe euen vppon set purpose, harden themselues in their ignorance, in thinges most plaine. And it is a iust punishment of God, which he bringeth vpon such pride: to deliuer them to Satan to be driuen headlong into blind furie. Wherefore there is no cause why we should marueile, that there be so many at this day so blind in so great light, if they be so deafe when such manifest doctrine is deli­uered, yea if they wātonly refuse saluation when it is offered vnto them. For if the wonderfull and strange workes of God wherein he doth won­derfully set forth his power, be subiect to the mockes of men: what shall become of doctrine, which they thinke tasteth of nothing, but of that which is common? Although Luke doth signifie vnto vs that they were not of the worst sort, or altogither past hope, which did laugh & mocke: but he meant rather to declare how the cōmon sort was affected when they saw this miracle. And truely it hath bene alwaies so in the worlde, for verie fewe haue bene touched with the true feeling of God, as often as he hath reuealed himselfe. Neither is it any maruel: for religion is a rare vertue, and a vertue which few men haue: which is in deede the be­ginning of vnderstanding. Neuerthelesse howsoeuer the more part of men through a certaine hard stifneckednes, doth reiect the considerati­on of the works of God, yet are they neuer without frute. As we may see in this historie.

14 And Peter standing. By this worde Standing, hee did signifie that there was a graue sermon made in the assemblie. For they did rise when they spake vnto the people, to the ende they might be the better heard. The summe of this Sermon is this: hee gathereth that Christ is already reuealed and giuen by the gifte of the holy Ghost, which they sawe. Yet first hee refuteth that false opinon, in that they thought that the disci­ples were drunke. This refutation consisteth vpon a probable argument: because men vse not to bee drunke betimes in the morning. For as Paule saieth, Those which are drunke, are drunke in the night. 1. Thes. 5.6. For they flie the light for shame. And surely so great is the filthinesse of this vice, that for good causes it hateth the light. And yet this ar­gument were not alwayes good. For Iesaias doeth inueigh in his time against those, which did rise earlie to followe drunkennesse. And at this day there be manie, who like hogges, so soone as they awake, runne to quaffing. But because this is a common custome amongest men, Pe­ter saieth, that it is no likelie thing. Those which haue but euen small skill in antiquitie, doe knowe that the ciuill day, from the rising of the Sunne vntill the going downe thereof, was diuided into twelue houres. So that the houres were longer in sommer, and shorter in winter. Therefore that which shoulde nowe be the ninth before noone in win­ter, and in somer the eight, was the thirde houre amongst the olde people. Therefore, whereas Peter doeth onely lightlie remooue the opinion of drunkennesse, hee doeth it for this cause, because it had beene superfluous to haue stoode about any long excuse. Therefore, as in a matter which was certaine and out of doubt, hee doeth rather pa­cifie those which mocked, than labour to teach them. And hee doeth not so much refute them by the circumstance of time, as by the testi­monie of Ioel. For when hee saieth that that is nowe come to passe, which was foretolde, hee toucheth briefely their vnthankefulnesse, [Page 34] because they doe not acknowledge such an excellent benefite promi­sed vnto them in times past, which they nowe see with their eyes. And whereas hee vpbraideth the fault of a fewe vnto all, hee doeth it not to this ende, that he may make them all guiltie of the same fault: but be­cause a fit occasion was offered by their mocking to teach them all togi­ther, he doth not for-slow the same.

17 It shall be in the last dayes. By this effect he prooueth that the Mes­sias is alreadie reuealed. Ioel. 2.29. Ioel in deede doth not expresse the last dayes: but for as much as he entreateth of the perfect restoring of the Church, it is not to bee doubted but that that prophecie belongeth vnto the last age alone. Wherefore that which Peter bringeth, doeth no whit dissent from Ioel his meaning: but he doth onely adde this word for expositions sake, that the Iewes might knowe, that the Church could by no other meanes be restored, which was then decayed, but by being renewed by the Spirit of God. Againe, because the repairing of the Church, should be like vnto a new world, therefore Peter saieth that it shall bee in the last dayes. And surelie this was a common and familiar thing among the Iewes, that all those great promises concerning the blessed and well ordered state of the Church, shoulde not bee fulfilled, vntill Christ by his comming shoulde restore all thinges. Wherefore it was out of all doubt amongst them, that that which is cited out of Ioel, doth apper­taine vnto the last time. Nowe by the last dayes or fulnesse of time is meant the stable and firme condition of the Church in the manifestati­on or reuealing of Christ.

I will powre out of my Spirite. Hee intendeth to prooue (as wee haue alreadie saide) that the Church can be repaired by none other meanes, sauing onely by the giuing of the holy Spirite. Therefore for as much as they did all hope, that the restoring drewe neere, hee accuseth them of sluggishnesse, because they doe not once thinke vppon the way, and meanes thereof. And when the Prophet saith, I wil powre out, it is with­out all question, that he meant by this worde to note the great aboun­dance of the Spirite. And we must take, I will powre out of my Spirite, in the same sense, as if he had saide simplie, I will powre out my Spirite. For these latter wordes, are the wordes of the Prophet. But Peter followed the Grecians, who translate the Hebrew word eth, hapo. There­fore some men doe in vaine more subtillie play the Philosophers: be­cause how soeuer the wordes be 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 [Page 35] 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 shalbe 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 togithe [...] 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 [Page 36] 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 r [...]adie to powre out that Spirit farre and wide, which hee hath powred vppon vs. Therefore, vnlesse you your selues bee the cause [Page 37] 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 [Page 38] 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 [Page 39] 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 do seeke our felicity without the world. More­ouer men doe bring miseries vppon themselues through their vnthank­fulnesse. For the seruant which knoweth his masters will, Luk. 12.47. and doeth not obey, is worthy of greater & more stripes: The more familiarly that God doeth communicate with vs in Christ, the more doth our vngodlinesse growe and breake out into open contumacie: so that it is no maruell if when Christ reuealed, there appeare manie tokens of Gods vengeance on the other side, for as much as mē do hereby more grieuously prouoke God against them, & kindle his wrath through wicked contempt. Surely in that the day of Christ is fearefull, it is an accidental thing, whether God will correct our slouthfulnes, to bring vs vnder which are yet vnapt to be taught: or whether he wil punish our vnthankfulnes. For it bringeth with it of it selfe, nothing but that which is pleasant. But the contempt of Gods grace doeth prouoke him to horrible anger not without cause.

21 Who so euer shall call vpon. An excellent place. For as God doeth prick vs forward like sluggish Asses, with threatnings & terrors, to seeke saluation: so, after that he hath brought darknes vpon the face of hea­uen and earth, yet doth he shew a meanes whereby saluation may shine before our eyes: to wit, if we shall call vpon him. For we must diligentlie note this circumstance. If God should promise saluation simplie, it were a great matter: but it is a far greater, when as he promiseth the same a­midst manifold dungeons of death. Whiles that (saith he) all things shal be out of order, and the feare of destruction shal possesse al things, onely call vpon me and yee shall be saued. Therefore howsoeuer man be swal­lowed vp in the goulfe of miseries, yet is there set before him a way to escape. We must also note the vniuersall worde, who so euer. For God ad­mitteth all men vnto himselfe without exception, and by this meanes doth he inuite them to saluation, Rom. 10.20. as Paul gathereth in the tenth chapt. to the Romanes, and as the prophet had set it downe before: Thou Lord, which hearest the praier, vnto thee shall all flesh come. Therefore for as much as no man is excluded from calling vpon God, the gate of salua­tion is set open vnto all men. Neither is there anie other thing which keepeth vs back from entring in, saue onely our owne vnbeliefe. I speake of all, vnto whom God doth make manifest himselfe by the Gospel. But like as those which call vpon the name of the Lord are sure of saluation, so we must thinke that without the same we are thrise miserable and vndone. And when as our saluation is placed in calling vppon God, there is nothing in the meane season taken from faith, for as much as this inuocation is groūded in faith alone. There is also another circum­stance no lesse worthie the noting: in that the Prophet doth signifie, that the calling vppon God doeth properly appertaine and agree vnto the last dayes. For although he woulde bee called vppon in all ages, not­withstanding since that hee shewed himselfe to be a Father, in Christ, [Page 40] we haue the more easie accesse vnto him. Which thing ought both the more to embolden vs, and to take from vs all sluggishnes. As he himselfe doth also reason, that by this priuiledge our forwardnes to pray, is dou­bled to vs: Hitherto haue ye asked nothing in my name: aske, and yee shall receiue: as if he should say, Heretofore although I did not yet ap­peare to be a mediatour, and aduocate in the flesh, yet did yee pray: but now when you shall haue me to bee your patron, with howe much more courage ought yee to do that?

22 Iesus of Nazareth. Now doth Peter apply vnto his purpose the pro­phecie of Ioel: namely, that the Iewes may thereby know that the time of restoring was present: and that Christ was giuen them for this pur­pose. For this promise was no otherwise to be fulfilled, saue onely by the comming of the mediatour. And this is the right vse of all those giftes which we haue by Christ, whiles that they bring vs vnto Christ, as vnto a fountaine. But he commeth hither by little and little. For he doth not by and by in the beginning affirme that Iesus was Christ: but hee saieth, onely that hee was a man, sent of God: and that doth he proue by his miracles. Afterward he addeth, that he rose from death, when hee was slaine. Whereby it appeareth more certainly and more fully, that hee was not some one of the Prophets, but the verie sonne of God, who was promised to bee the repairer of all things. Let this therefore be the first member, that Iesus of Nazareth was a man approued of God by mani­fest testimonies, so that he could not bee despised, as some base and ob­scure persō. The old interpreter did not euil translate hupodhedheigmenon, Approued. And Erasmus is deceiued, who thinketh that he did reade it otherwise. And he himselfe did not expresse Luke his mind, when as he translateth it Giuen. For seeing that worde doeth signifie among the Grecians to shew: whereupon the Mathematicians also call those argu­ments whereby they set a thing as it were before a mans eyes apodexeis, or demonstrations: Luke meant to say that Iesus came not vnknowne, and without any testimonie or approbation: but that those miracles which God shewed by him, serued to this ende, that hee might bee fa­mous and excellent. Therefore he saith, that he was shewed toward the Iewes: because God woulde haue his son to be accounted excellent and great amongst them. As if he should say, that miracles were not appoin­ted for other nations, but for the Iewes: that they might know that Iesus was sent vnto them of God.

By great workes. He calleth myracles by these three names. And be­cause God doth shew foorth his power in thē after a newe & vnwonted sort, or doeth at least procure greater admiration, they are for good causes called great workes. For we are commonly more moued when any extraordinarie thing doth happen. In which respect they are also called Wonders: because they make vs astonied. And for this cause are they called signes: because the Lorde will not haue mens mindes to stay there, but to be lifted vp higher as they are referred vnto another ende. He put in three wordes, to the ende he might the more extoll Christ his myracles, and enforce the people by this heaping and laying of wordes together, to consider the same. Furthermore he maketh not Christe the chiefe authour, but only the minister: because as we haue alreadie said, he determined to goe forwarde by degrees. Notwithstanding here may a question be asked, whether myracles do suffise to bee a sufficient and iust approbation or no: because by this meanes inchaunters might cause their legier-demaine, to be beleeued. I answere, that the iuggling casts of Satan doe much differ from the power of God. Christ saith els­where, that the kingdome of Antichrist shall bee in wonders, 2. Thes. 2.9. but he ad­deth by and by, in lying wonders. If any man obiect that we cannot ea­sily discern, because he saith, that they shal haue so great color that they shall deceiue (if it could be) the very elect: I answere again that this er­ror proceedeth only from our owne want of wit, because we are so dull. For God doth shew his power manifestly enough. Therfore there is suf­ficient approbatiō of the doctrine and of the ministery, in the myracles which God doth worke, so that we be not blinde. And whereas it is not of sufficient force among the wicked, because they may now & then be deceiued with the false myracles of Satan, this must bee imputed vnto their owne blindnesse: but whosoeuer hath a pure heart, hee doeth also know God with the pure eies of his minde, so often as hee doeth shewe himselfe. Neither can Satan otherwise delude vs, saue onely when tho­row the wickednesse of our heart, our iudgement is corrupt, and our eies blinded, or at least bleared through our owne slothfulnesse.

23 Him haue yee slaine. He maketh mention of the death of Christe for this cause chieflie, that the resurrection might the more assuredlie be beleeued. It was a thing full well knowne among the Iewes that Christ was crucified. Therefore in that hee rose againe, it is a great and wonderfull token of his diuine power. In the meane season, to the ende he may pricke their consciences with the feeling of sinne, hee saith that they slue him. Not that they crucified him with their owne handes, but bicause the people with one voice desired to haue him put to death. And although many of the hearers vnto whom he speaketh, did not consent vnto that wicked and vngodlie crueltie, yet doth hee iustly impute the same to the nation: because all of them had defiled them selues ei­ther with their silence, or els through their carelesnesse. Neither hath the cloake and colour of ignoraunce any place, forasmuch as he was she­wed before of God. This giltines therefore vnder which he bringeth thē is a preparation vnto repentance.

By the determinate counsell. He remoueth a stumbling block: because it seemeth at the first blush to be a thing verie inconuenient, that that man whom God had so greatlie adorned, being afterward laid open to all maner mocking, doth suffer so reprochfull a death. Therfore because the crosse of Christ doth commonly vse to trouble vs at the first sight, for this cause Peter declareth that he suffered nothing by chaunce, or be­cause he wanted power to deliuer himselfe, but because it was so deter­mined and appointed by God. For this knowledge alone; that the death of Christ was ordeined by the eternall counsell of God, did cut off all oc­casion of foolishe and wicked cogitations, and did preuent all offences which might otherwise be conceiued. For wee must know this, that God doth decree nothing in vaine or rashly. Whereuppon it followeth that there was iust cause, for which he would haue Christ to suffer. The same knowledge of gods prouidence, is a steppe to consider the end and frute of Christ his death. For this meeteth vs by & by in the counsell of God, that the iust was deliuered for our sinnes, & that his blood was the price of our death. And heere is a notable place touching the prouidence of God, that we may knowe that aswell our life as our death is gouerned by it Luke intreateth in deed of Christ. But in his person we haue a mirror, which doth represent vnto vs the vniuersall prouidence of God, which doeth stretch it self throughout the whole world: yet doeth it specially shine vnto vs who are the members of Christ. Luke setteth downe two things in this place, the foreknowledge, and the decree of God. And al­though the foreknowledge of God is former in order (because God doth first see what he will determine, before hee doth in deed determine the same) yet doth he put the same after the counsell and decree of God, to the end we may know that God would nothing, neither appointed any thing, saue that which he had long before directed to his end. For men do oftentimes rashly decree many things, because they decree them so­dainly. Therefore to the end Peter may teach that the counsell of God is not without reason, he coupleth also therewithall his foreknowledge. Now we must distinguish these two, and so much the more diligentlie, because manie are deceiued in this point. For passing ouer the counsell of God, wherewith he doth guide and gouerne the whole worlde, they catch at his bare foreknowledge. Thence commeth that common di­stinction, that although God doth foresee all things, yet doth he lay no necessitie vpon his creatures. And in deed it is true that God doth know this thing or that thing before, for this cause, because it shall come to passe: but as we see that Peter doth teach that God did not onely fore­see that which befell Christ, but it was decreed by him. And hence must bee gathered a generall doctrine: because God doeth no lesse shewe his prouidence in gouerning the whole worlde, than in ordaining and appointing the death of Christe. Therefore it belongeth to God not only to know before, things to come, but of his owne will to determine what he will haue done. This second thing did Peter declare, when hee saide, That he was deliuered by the certain and determinate counsel of God. Therfore the foreknowledge of god is another thing thā the wil of [Page 43] God, whereby he gouerneth and ordereth all things. Some which are of quicker sight, cōfesse, that god doth not onely foreknow, but also gouern with his beck what things soeuer are done in the world. Neuerthelesse they imagine a confused gouernment, as if God did giue libertie to his creatures to follow their owne nature. They say that the Sunne is ruled by the will of God, because in giuing light to vs, he doth his dutie, which was once enioyned him by God. They think that man hath free will af­ter this sort left him, because his nature is disposed or inclined vnto the free choyce of good and euill. But they which thinke so, doe feigne that God sitteth idle in heauen. The scripture teacheth vs farre otherwise, which ascribeth vnto God a special gouernment in all things, & in mans actions. Notwithstanding it is our dutie to ponder & cōsider to what end it teacheth this. For we must beware of doting speculations, wherewith we see many carried away. The scripture will exercise our faith, that we may know that we are defended by the hand of God, least we be subiect to the iniuries of Satan and the wicked. It is good for vs to imbrace this one thing: neither did Peter meane any thing els in this place. Yea wee haue an example set before vs in Christ, whereby we may learne to bee wise with sobrietie. For it is out of question, that his flesh was subiect to corruption, according to nature. But the prouidence of God did set the same free. If any mā aske whether the bones of Christ could be bro­ken or no: it is not to be denied, that they were subiect to breaking na­turally, yet could there no bone be broken, Iohn. 19.36. because God had so appoin­ted and determined. By this example (I say) we are taught so to giue the chiefest roome to gods prouidence, that we keepe ourselues within our bounds: and that we thrust not our selues rashlie & vndiscretly into the secretes of God, whither our eiesight doth not pearce.

By the handes of the wicked. Because Peter seemeth to graunt, that the wicked did obey God; hereupon followeth two absurdities: the one, ey­ther that God is the author of euils: or that men do not sin what wicked­nesse soeuer they commit. I answere concerning the second, that the wicked do nothing lesse than obey God, howsoeuer they doe execute that which God hath determined with himself. For obedience springeth frō a voluntarie affection. And we know that the wicked haue a farre other purpose. Again, no man obeieth God, saue he which knoweth his will. Therfore obedience dependeth vpon the knowledge of Gods will. Fur­thermore God hath reuealed vnto vs his will in the law: wherfore those mē do obey god, who do that alone which is agreeable to the law of god: And againe, which submit themselues willingly to his gouernment. Wee see no such thing in al the wicked, whō god doth driue hither & thither, they themselues being ignorant. No man therfore will say that they are excusable vnder this colour, because they obey god: for as much as both the wil of God must be sought in his lawe: and they so muche as in them lyeth, doe couet to resist God. As touching the other point, I denie that God is the Authour of euill: because there is a certaine noting of a wicked affection in this worde. For the wicked deede is esteemed according to the ende whereat a man aymeth. When men committe [Page 44] theft or murder, they offend for this cause, because they are theeues or murderers. And in the theft and murder, there is a wicked purpose. God who vseth their wickednesse is to be placed in the higher degree. For he hath respect vnto a farre other thing, because he will chastice the one, & exercise the patience of the other: & so he doth neuer decline from his nature, that is from perfect righteousnesse. So that, whereas Christ was deliuered by the hands of wicked men, wheras he was crucified, it came to passe by the appointment and ordinaunce of God. But treason which is of it selfe wicked, and murther which hath in it so great wickednesse, must not be thought to be the workes of God.

24 Hauing loosed the sorrowes of death. By the sorrowes of death I vn­derstand some farther thing than the bodily sense or feeling. For those which dulie cōsider the nature of death: because they heare that it is the curse of God, must needes conceiue that God is angrie in death. Hence commeth marueilous horror: wherein there is greater miserie than in death it selfe. Furthermore, Christe died vppon this condition, that hee might take vpon him our guiltinesse. That inward feare of conscience, which made him so afraid, that he swet blood, when he presented himself before the throne and tribunall seate of God, did more vexe him, and brought vpon him greater horror, than al the torments of the flesh. And whereas Peter saith, that Christ did wrastle with such sorrowes, & doth also declare that he had the victorie: by this it commeth to passe, that the faithfull ought not now to be afraid of death. For death hath not the like qualitie now which was in Adam: because by the victorie of Christe the curse of God is swallowed vp. 1. Cor. 15.54. Wee feele in deede yet the pricking of sorrowes, but such as do not wholy wound vs, whilest that we hold vp the buckler of faith against them. He addeth a reason, because it was vnpos­sible that Christ should be oppressed by death, who is the authour of life.

25 The resurrection which was both declared and witnessed by cer­taine [Page 45] and euident testimonies, and which might also haue been gathe­red out of the continuall doctrine of the prophetes, was to be proued to the Iewes as some new and strange thing. And no maruell. For wee see that although Christe had oftentimes beat the same into his Disciples heads, yet did they profite but a little. And yet did they retaine certaine principles of true doctrine, which might haue made a way for them vn­to the knowledge of Christ: as we shall see by & by. Therfore because the gift of the Spirite was a frute of the resurrection of Christ, he prooueth by the testimonie of Dauid, that Christ must needes haue risen againe, that the Iewes may thereby knowe that hee was the authour of the gift. For he taketh it as a thing which all men graunt, that he was raysed vp from death, that he may liue not for himself, but for his. Nowe wee see Peter his drift. That that ought to seeme no straunge thing, which was foretolde so long before. And that Iesus is also Christe, because Dauid did prophesie of him, as of the head of the church. First of all wee must see whether this place ought altogether to be vnderstood of Christe, as Peter affirmeth: that done, if there bee any thing in the wordes worth the noting, wee will in order discusse it. Peter denieth that that a­greeth with Dauid, which is said in this place: Thou shalt not suffer thine holie one to see corruption: Psal. 16.6. because Dauid his carkasse was corrupt in the graue. It seemeth at the first blush to be but a light argument. For a man might easily obiect, That the word is not to be vrged, forasmuch as Dauid meant nothing else, saue onely to exempt himselfe from destruc­tion. Therefore howsoeuer corruption did touche him, yet doth that no whit hinder, but that he may easily say that he was safe from the danger thereof: because he knew that the Lorde would deliuer him. Yea it see­meth to be a repetition of the former sentence, according to the com­mon custome of the Hebrewe tongue. Which if it be so, the sense shalbe plaine, that God will not suffer him to be oppressed with death, or that death should consume him. And this interpretatiō is confirmed by that that where we read, hell, it is in Hebrewe Seol: where we read corruption, there it is Shachat. Both these words do signifie the graue. By this means Dauid should say twise, that he shalbe deliuered from death by the grace of God. Finally, he saith the same thing in this place, which he saith, Psa. 49. God shall redeeme my soule from the hand of hell. Psal. 49.16. Like as on the o­ther side, when he speaketh of the reprobates, he is wont to take, going downe into the graue, for destruction. I aunswere brieflie, that there is some greater thing expressed in this place, than the common redempti­on or deliuerance of the godly. Dauid in deede doeth promise that God wil be his eternall deliuerer as well in life as in death. Neither hadde he been muche better for this, to haue been once deliuered from one daunger, vnlesse he had hoped that he should be safe euen vnto the end through Gods protection: but he speaketh of such safetie as is not com­mon. And surely the wordes doe sound that he speaketh of some new & singular priuiledge. Admit I graunt that it is a repetitiō, & that ther is al one thing vttered in these two members, Thou shalt not leaue my soule in hell &, Thou shalt not suffer me to see corruption: yet do I denie that [Page 46] it is simpy to bee vnderstood that God will deliuer his holie one from e­ternall destruction. For freedome from corruption is promised by name. Neither do I passe for this, that Shachat doeth signifie the graue, as Seol, which is put in the former member. For although I do not stand nor con­tend about the wordes, yet must we respect the Etymologie. Therefore for asmuch as the graue is called Shachat, because it doeth corrupt mans bo­dye with rottennesse, it is not to bee doubted but that Dauid meant to note that qualitie. Therfore the place is not so much expressed by this word, as the condition of rotting. So that the sense is, that God will not suffer him of whom the Psalme speaketh, To rot or corrupt in the graue. And forasmuch as Dauid was not free from this necessitie, it followeth that the prophesie was neither truely nor perfectly fulfilled in him. And that the Psalm ought altogether to be expoūded of Christe, the thing it selfe doth proue. Gen. 3.19. For seeing that Dauid was one of the sonnes of Adā, he could not escape that vniuersal condition and estate of mankinde, Dust thou art, & into dust thou shalt return: the graue standeth opē (I say) for al the children of Adam, that it may swallow thē vp, & consume them: so that no man can exempt himself frō corruption. So that beholdding our selues apart from Christ, we see the graue prepared for vs, which threat­neth to vs corruption. Wherfore if Dauid be separated from Christ, that shal not belong to him which is here said, that he shalbe preserued from the graue. Therfore when he boasteth that he shalbe free frō the graue, as touching corruption, without all doubt he placeth himself in the body of Christ, wherin death was ouercome, & the kingdom therof abolished. But & if Dauid do promise himself exempting from the graue in another respect, saue only so far foorth as he is a member of Christ, hereby it ap­peareth that this freedome must begin at Christe as at the head. What man soeuer shalbe of sound iudgement, shall easily knowe that this is a good argument, God did put al mankind vnder corruption: Therefore Dauid, inasmuch as he was of the number of men, could not be free from the same. Neither is it to be doubted, but that the Iewes, before whō this sermon was made, forasmuch as without questiō that maxim was of force amongst thē, that they were to hope for the restoring of thinges at the hands of Christe alone, did the more readily stay themselues vppon the words of Peter: because they saw that that could no otherwise be which the words do import, vnlesse they should apply it to the Messias. For they were not come to that point of impudencie, at least those of whom men­tion is made heere, that they durst cauil in matters which were euident. For god had then offered vnto his disciples those which were godly hea­rers, and apt to bee taught. They sought the Messias in the olde Testa­ment. They knew that Dauid was a figure of him. There was amongest them some religion, and reuerence of the scriptures then. But nowe the impudencie of all the whole nation almost is desperate. Howesoeuer they be vrged, they wrench themselues out one way or other. Where ther is no way to escape, yet they break through. Althogh they be ouer­come, yet wil they not yeld. Neither is it to be douted, but that this their shameles frowardnes, is a punishment for their vngodlines. But let vs re­turn vnto Peter his sermon. Seing that Dauid doth not only affirm that [Page 47] God also shalbe his deliuerer, but doth expresse a singular way & means: namelie, that he shal not be subiect to the corruptiō of the graue, Peter doth for good causes gather, that that doth not properly appertain vn­to him for that his body was corrupt in the graue. And now because this had byn somwhat hard to be spoken among the Iewes, he mollifieth the hardnes with a circūlocutiō. For he doth not flatlie denie in one worde, that that was fulfilled in deed in Dauid, but doth only by the way signifie so much vnto thē, because he lyeth consumed in the graue after the common custom of other men. And Dauid did so prophesie of Christ, that he did both apply this consolatiō vnto himself priuately, & also extend the same vnto the whole body of the church. For that which is sound & per­fect in the head, is spread abroad, being afterward powred out into al the mēbers Neither is it to be denied, but that Dauid spake of himself in this place: yet only so far foorth as he beheld himself in Christ, as in the mir­rour of life. First he hath respect vnto Christe: after that he turneth his eies toward himself, & other the faithful. So that we haue a generall do­ctrin prescribed vnto vs in this place, concerning the nature of faith, the spiritual ioy of conscience, & the hope of eternall deliuerance.

I saw. We must hold this principle, if we will haue God present with vs, we must set him before our eies: & that before he do appear: for the pro­spect of faith pearceth farre further than vnto the present experience. Therfore faith hath this propertie, to set god alwaies before it as a guide in all dangers & cōfused matters. For there is nothing that doth so much hold vs vp, as when we know that God is present with vs: as the opinion of his absence doth often cast vs down, & at length quite discourage vs. Dauid addeth, That he tooke not heed in vain vnto the directiō of God. He is (saith he) at my right hand: whereby he doth signifie: that we need not to fear least we be deceiued, whē as we set him before vs as present: for we shal alwaies feel his help most readie. Faith in hoping for the help of God, ought to preuent & ouergoe al experience, & whatsoeuer is per­ceiued by the sense: but so soone as it shall giue this glorie to God, that it doeth beholde him in his worde, although he be absent, and so conse­quently, inuisible, it shall be ouercome with the effect of the thing. For the measure of faith is not able to comprehend the infinite greatnesse of the power & goodnes of God. He draweth a similitude frō those which when they will vnderprop the weak, or strengthen the fearefull, do ioine thēselues vnto their side. Not to be moued, is not to be thrown down frō their degree, but to remain firme in their estate: like as also Psal. 46, Psal. 46.6. God is in the midst of it, therfore shall it not be moued. For although it come to passe sometimes that the godly, bee sore shaken, yet because they come to thēselues again, they are said to cotinue firme. Therefore there is no cause why they should be afraid of falling, who are vpholdē by the help of God. Like as on the other side, those which place their strength any where els saue only in God, they shall be like to fall at euery blast of wind, but at any mean wind of temptation they shall fall to the ground.

For this my hart reioyced. Ioy of the soul, gladnes of the tonge, & quietnes of al the whole body, do ensu vpō sure hope & cōfidence for vnles mē be [Page 48] quite past feeling, they must needes bee carefull and sorrowfull, and so consequently miserably tormented, so long as they feele themselues de­stitute of the helpe of God. But that sure trust which we repose in God, doth not only deliuer vs from carefulnesse, but doth also replenishe our hearts with wonderfull ioy and gladnesse. That is the ioy, which Christ promised to his disciples, should be full in them; and which hee testified could not bee taken from them. Ioh. 16.22. and 17.13. Iohn 16. & 17. He expresseth the great­nesse of the ioy, when he saith, That it cannot be kept in, but that it will break foorth into the gladnes of the tonge. Cabod doth signifie in deed, glory, but it is taken in that place as in many other for the Tongue. And so the Grecians haue truly trāslated the same. The rest of the flesh, doth signifie the quietnes of the whole man, which we haue through the pro­tection of God. Neither is this any let, because the faithful are continu­allie out of quiet and tremble: for as in the middest of sorrowes they do neuertheles reioyce: so there are no troubles so great that can break thē of their rest. If any man obiect that the peace of the faithfull doth con­sist in the spirite, and that it is not of the flesh: I answere, that the faith­full doe rest in bodie: not that they are free from troubles, but because they beleeue that God careth for them wholie, and that not only their soule shalbe safe through his protection, but their bodie also.

27 Because thou shalt not leaue. To leaue the soule in hell, is to suffer the same to be oppressed with destruction. There be two wordes vsed in this place, both which doe signifie the graue amongest the Hebricians. Because Shaal doth signifie to Require, I suppose it is called Seol, because death is insatiable: whence also commeth that translation, Hel hath en­larged her soule. Again, they set open their mouth like hel. And because the latter Sahath, is deriued and fet frō corruption or consumption, that qualitie is to bee considered, as Dauid meant to note the same. Those thinges which are disputed in this place by diuers, concerning the des­cending of Christe into hell, are in my iudgement superfluous: because they are farre from the intent and purpose of the Prophet. For the word anima or soule, doth not so much signifie the spirite being of an immortal essence, as the life it self. For when a man is dead, and lieth in the graue, the graue is said to rule ouer his life. Whereas the Grecians translate it holie, it is in Hebrew Chassith, which doth properly signifie meek, or, gen­tle, but Luke did not much regard this, because it doth not much apper­taine vnto the present purpose. Furthermore gentlenesse and meeknes is so often commended in the faithfull, because it behoueth them to imi­tate and resemble the nature of their Father.

28 Thou hast made knowen. He meaneth that he was restored frō death to life by the grace of God. For in that hee was as it were a mā raised frō death to life, 1. Cor. 15.20. 1. Cor. 15.42. Psa. 16.11. Psal. 80.4. he acknowlegeth that it was a great good gift of God. This was in such sort fulfilled in Christ, that there wanted nothing vnto per­fection. As for the members they haue their measure. Therefore Christ was far from corruption, that he may be the first frutes of those which rise from death. We shal folow him in our order at length, but being first turned into dust. That which foloweth, that he was filled with gladnesse, with [Page 49] the countenaunce of God agreeth with that: Shew vs thy face, and we shalbe safe. And againe, The light of thy countenaunce is shewed vpon vs: thou hast put gladnesse in my heart. For it is only the pleasantnes of Gods countenance, which doth not only make vs glad, but also quicken vs: againe, when the same is turned away or troubled, wee must needes faint.

30 Therfore seeing he was a prophet. He sheweth by two reasons that it is no maruell, if Dauid doe speak of things that should come to passe long after his time: the former is, because hee was a prophet. And wee knowe that things to come, & such as are remoued far from the knowledge of men, are reuealed vnto the Prophetes. Therefore it were wickednesse to measure their speeches according to the common manner and order, which we vse in measuring the speeches of other mē, forasmuch as they goe beyond the long courses of yeeres, hauing the Spirite for their dire­cter. Whereuppon they are also called Seers: because beeing placed as it were vpon an high tower, they see those things 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 [Page 50] 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. 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 [Page 51] 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 times past by God, that Christ should be lifted vppe vnto the highest degree of honour. For these wordes to sit at the right hand of God, import as much as to beare the chiefe rule, as we shall afterwarde more at large declare. Yet before he reciteth the prophesie, he saieth, That it agreeth onely to Christ. Therefore to the ende the sense may bee more manifest, the sentence must thus runne. Dauid pronounceth that it was decreed by God that a king shoulde sit at his right hand. But this doeth not appertaine vnto Dauid, who was neuer extolled vnto so great dig­nitie. Therefore he speaketh this of Christe. Furthermore that ought to haue seemed no strange thing vnto the Iewes, which was foretold by the Oracle of the holie Ghost. Hereby it appeareth in what sense Peter de­nieth, that Dauid ascended into heauen. He intreateth not in this place of the soule of Dauid, whether it were receiued into blessed rest, and the heauenlie dwelling or no: but the ascending into heauen comprehen­deth vnder it those thinges which Paule teacheth in the Epistle to the Ephesians, the fourth Chapter, where he placeth Christe aboue all hea­uens, that he may fulfill al things. Wherfore the disputation concerning the estate of the dead is altogether superfluous in this place. For Peter goeth about to proue no other thing but this, that the prophesie concer­ning the sitting at the right hand of God, was not fulfilled in Dauid, and that therefore the truth thereof must bee sought elswhere. And for as muche as it can bee founde no where els saue onely in Iesus Christe: it resteth that the Iewes doe knowe that that is shewed to them in Christ, [Page 52] which was foretold them so long before. That is true indeed, that Da­uid reigned, God being the authour hereof, and in some respect hee was Gods vicegerent: yet not so that he might be aboue all creatures. Wher­fore this sitting agreeth to none, vnlesse hee excell and be aboue all the whole world.

The Lorde said vnto my Lorde. This is the most lawfull manner of ru­ling, Psal. 100.1. Heb. 5.5. when as the king (or by what other title soeuer he be called) doeth knowe that hee is ordeined of God, therefore Dauid pronounceth that the commaundement to reigne, was giuen vnto Christ by name As if he should say, He tooke not the honour to himselfe rashlie, but did onely o­bey God when he commaunded him. Now must we see whether Peter his reason be sound enough or no. Hee gathereth that the wordes con­cerne Christ, because the sitting at the right hande of God, doth not a­gree to Dauid. It seemeth that this may be refuted, because Dauid did reigne by the peculiar commandement, name, and helpe of God: which is to sit at the right hande of God. But Peter taketh that for a thing which all men graunt, which is true, and which I haue alreadie touched, that a greater and more royal gouernment is heere spoken of, than that which Dauid did inioy. For howsoeuer he was gods vicegerent, & did as it were represent his person in reigning, yet is this power farre inferiour to that, to sit euen at the right side of GOD. For this is attributed to Christe, because he is placed aboue all principalitie, and aboue euerie name that is named, both in this worlde, and in the world to come. See­ing that Dauid is farre inferiour to the Angels, he doth possesse no such place that he should be counted next to God. For he must ascende farre aboue all heauens, that he may come to the right hand of God. Where­fore no man is said to sit at it, rightlie and properly, saue only hee which doth surpasse all creatures in the degree of honour. As for him which is resident amongst the creatures, although he be reckoned in the order of angels, yet is he farre from that highnesse. Again, we must not seeke the right hande of God amongest the creatures: but it doth also surpasse all heauenly principalities. Furthermore there is great waight euen in the sentence it selfe. This king is commaunded to beare the chiefest rule, vntill God haue put all his enemies vnder his feete. Surely, although I graunt that the name of such an honourable sitting may bee appli­ed vnto earthly Lordeship, yet doe I denie that Dauid did reigne vntyll such time as all his enemies were subdued. For wee doe heereby gather that the kingdome of Christe is eternall. But the kingdome of Da­uid was not onelie temporall, but also frayle, and of a small continu­aunce.

Moreouer, when Dauid dyed, hee left manie enemies aliue here and there. He got many notable victories: but he was farre from subduing al his enemies. Hee made manie of those people which were round about him tributaries to him: some did he put to flight, & destroyed: but what is all this vnto all? Finally, wee may prooue by the whole text of the Psalm, that there can nothing els be vnderstood saue only the kingdome of Christ. That I may passe ouer other things, that which is here spoken [Page 53] touching the eternall Priesthood, is too farre disagreeing from Dauid his person. I know what the Iewes doe prattle: that kinges sonnes are called elswher Cohenim. But he intreateth here of the priesthood, as it is ascribed by Moses to the king Melchisedech. And there is established by a solemne othe, a certaine newe kinde of priesthood. And therefore we must not heere imagine anie common or ordinarie thing. But it had been wickednesse for Dauid to thrust himself into any part of the Priest his office. How should he then be called Cohen greater than Aaron, and consecrated of God for euer? But because I doe not intend at this pre­sent to expounde the whole Psalme, let this reason suffice which Peter bringeth, That he is made Lord of heauen & earth, which sitteth at the right hand of God. As touching the second member of the verse, reade those things which I haue noted vpon the fifteenth Chapter of the for­mer Epistle to the Corinthians, 1. Cor. 15.25. concerning the putting of his enemies vnder his feet.

36 Therefore let all the house of Israel know. The house of Israel did con­fesse that that Christ should come which was promised: yet did they not know who it was. Therfore Peter concludeth, that Iesus whom they had so spitefully handled, yea whose name they did so greatly detest, is hee whom they ought to acknowledge to be their Lord, & whom they ought to reuerence. For (saith he) God hath made him Lorde & Christ: that is, you must look for none other, thā him whom God hath made & giuen. Furthermore, he saith, That he was made, because God the Father gaue him this honor. He ioyneth the title Lord with the word Christ, because it was a common thing among the Iewes, that the Redeemer should be annointed vpon this conditiō, that he might be the head of the church, and that the chiefest power ouer all thinges might be giuen him. Hee speaketh vnto the whole house of Israel: as if he should say, whosoeuer will be reckoned among the sonnes of Iacob, 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 [Page 70] 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 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 shalbe opened vnto you. Therfore whosoeuer shalbe 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 [Page 71] men, whom he offreth vnto vs to teach vs. For this readie obedience cō ­meth 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 cō ­tain, 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 how he may be deliuered by free forgiuenes of sinnes, & so adopted into the number of the childrē of God. And forasmuch as we can obtaine none of all these things without Christ, the name of Christ is therwithall set foorth vnto vs, as the onelie foundation of faith & repentance. And we must also note this, that wee do so begin repentance when we are turned vnto God, that we must prosecute the same during our life. Therefore this sermon must continuallie sound in the church, Repent: not that those mē may begin the same, who will be counted faithfull, & haue a place alreadie in the church but that they may goe forward in the same: Mark. 1.15. although manie do vsurpe the name of faithfull men, which had neuer any beginning of repentance. Wher­fore we must obserue this order in teaching, that those which do yet liue vnto the world & the flesh, may begin to crucifie the old man, that they may rise vnto newnesse of life: and that those who are alredy entred the course of repentance, may continually go forward toward the mark. Fur­thermore, because the inwarde conuersion of the heart, ought to bring [Page 56] foorth frutes in the life, repentaunce cannot bee rightly taught, vnlesse works be required: not those friuolous workes, which are only in estima­tion amongst the Papists, but such as are sound testimonies of innocen­cie and holinesse.

Be baptised euery one of you. Although in the text & order of the words, Baptisme doth here go before remission of sinnes: yet doth it folow it in order: because it is nothing els but a sealing of those good things which we haue by Christ, that they may be established in our cōsciences. Ther­fore after that Peter had intreated of Repentance, he calleth the Iewes vnto the hope of grace & saluation. And therefore Luke well afterwarde in Paul his sermon, ioyneth faith and repentance together in the same sense, wherein he putteth forgiuenesse of sinnes in this place. And that for good considerations. For the hope of saluation consisteth in the free imputation of rightuousnes. And we are counted iust, freely before God, when he forgiueth vs our sins. And as I said before, that the doctrin of re­pentance hath a daily vse in the church, so must we think of the forgiue­nes of sins, that the same is continually offred vnto vs. And surely it is no lesse necessary for vs during the whole course of our life, then at our first entrance into the church. So that it should profit vs nothing, to be once receiued into fauour by God, vnlesse this ambassage should haue a con­tinual course. 2. Cor. 5.20. Be reconciled vnto God: bicause he which knew no sinne, was made sin for vs, that we might be the rightuousnesse of God in him. Moreouer, the Papists doe so corrupt this other part of the Gospel: that they quite exclude the remission of sinnes, which was to be obtained by Christ. They confesse that sinnes are freely forgiuē in baptisme, but they will haue them redeemed with satisfactions after baptisme: & although they mix the grace of Christ together therwithall, yet because they in­wrap the same in mens merits, they doe by this meanes ouerthrow the whole doctrin of the gospel. For first they take frō mens consciences the certaintie of faith: that done, forasmuch as they part the forgiuenesse of sinnes between the death of Christ & our satisfactions, they do altoge­ther depriue vs of Christ his benefit. For Christ doth not recōcile vs vn­to God in part, but wholy, neither can we obtain remission of sins by him vnlesse it be whole & perfect. But the papists are much deceiued therein who restrain baptism vnto the natiuitie & former life, as if the significa­tion & force therof did not reach euen vnto death. Let vs know therfore that forgiuenes of sins is grounded in Christe alone, & that we must not think vpon any other satisfaction saue only that which he hath perfor­med by the sacrifice of his death. And for this cause as we haue alreadie said, doth Peter expresse his name, wherby he doth signifie vnto vs, that none of all these things can be rightly taught, vnles Christ be set in the middest, to the end the effect of this doctrin may be sought in him. That needeth no long exposition, where he commandeth them to be baptised for the remission of sinnes. For althogh God hath once reconciled men vnto himself in Christ, by not imputing vnto them their sinnes, and doth nowe imprint in our heartes the faith thereof by his Spirite: yet not­withstanding because baptisme is the seale, whereby hee doth confirme [Page 57] vnto vs this benefite, 2. Cor. 5.19. and so consequently the earnest and pledge of our adoption, it is worthilie saide to be giuen vs for the remission of sinnes. For because we receiue Christs giftes by faith, and Baptisme is a helpe to confirme and encrease our faith, remission of sinnes which is an ef­fect of faith is annexed vnto it, as vnto the inferiour meane. Further­more we must not fet the definition of baptisme from this place, because Peter doth onely touch a part thereof. Our old man is crucified by bap­tisme, as Paul teacheth, that we may rise vnto newnesse of life. Rom. 6. And againe, wee put on Christ himselfe, 1. Cor. 12. Rom. 6.4.6. Galat. 3.27. and the Scripture teacheth euery where, that it is also a signe and token of repentance. But because Peter doeth not intreat in this place openly of the whole nature of baptisme, but speaking of the forgiuenesse of sinnes, doth by the way declare that the confirmation thereof is in baptisme, there doth no inconuenience follow, if he do omit the other part.

In the name of Christ. Although Baptisme bee no vaine figure, but a true and effectuall testimonie: notwithstanding least any man attribute that vnto the element of water which is there offered, the name of Christ is plainly expressed, to the end we may know that it shalbe a pro­fitable signe for vs then, if we seeke the force and effect therof in Christ: and know that we are therefore washed in baptisme, because the bloode of Christ is our washing. And we doe also hereby gather, that Christ is the marke and end whereunto baptisme directeth vs. Wherefore euery one profiteth so much in baptisme, as he learneth to looke vnto Christ. But heere ariseth a question: Whether it were lawfull for Peter to change the forme prescribed by Christ? The Papists do thinke, at least feigne so, and thence do they take a colour of libertie, to chaunge or a­brogate the institutions of Christ. They confesse that nothing ought to be chaunged, as touching the substance: but they will haue the Church to haue libertie to chaunge whatsoeuer it will in the forme. But this ar­gument may easily be answered. For we must first know that Christ did not indite and rehearse vnto his Apostles magicall words for inchaun­ting, as the Papists do dreame: but he did in fewe wordes comprehend the summe of the mysterie. Againe, I denie that Peter doth speak in this place 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 shalbe 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 [Page 74] 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 [Page 75] 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. Although in these thinges which wee haue had hitherto, Luke did not recite the wordes of sainct Peter, but did onelie [Page 60] briefly touch the chiefe points: notwithstanding he telleth vs againe in this place, that Peter did not vse doctrine onely, but did add the prickes of exhortations. And he expresseth plainely that he stoode much here­upon. Whereas hee saith, that he did exhort and beseech, hee noteth therein his earnestnesse. For it was not so easie a matter for them by and by to take their leaue of those errours wherewith they were of late infected, and to shake off the gouernment of the Priests whereunto they were accustomed. Therefore it stood him vppon to pull them violentlie out of this myre. The summe was this, that they should beware of that froward generation. For they could not be Christs vnlesse they would depart from his professed enimies. The Priests and Scribes were then in great authoritie, and for as much as they did couer themselues vnder the visure of the Church, they did deceiue the simple. This did hinder and keepe backe a great manie from comming to Christ. Also some might wauer, & other some might fall away from the right faith. There­fore Peter plainely declareth that they are a froward generation, how­soeuer they make boast of the title of the Church. For which cause hee commaundeth his hearers to separate themselues from them, least they intangle themselues in their wicked and pestiferous fellowship. Where­as he saith Be yee saued, hee signifieth vnto them that they shall surelie perish, if they couple themselues with such a plague. And surely experi­ence doth teach vs how miserablie those men are tossed to and fro, who cannot discerne the voice of their pastour from the voyce of other men: and againe what an hinderance softnesse and sluggisheesse is to a great manie, whilest they desire to stande in a doubt. Therefore he comman­deth them to depart from the wicked, if they wil be saued. And this point of doctrine is not to bee neglected. For it were not sufficient to haue Christ set before vs, vnles we were also taught to flie those things which do lead vs away from him. And it is the dutie of a good shepheard to de­fend his sheepe from the wolues. So at this day to the end we may keepe the people in the syncere doctrine of the Gospel, we are euer nowe and then enforced to shew and testifie, howe much papistrie differeth from Christianitie, and what a hurtfull plague it is to bee yoked with the vn­faithfull enimies of Christ. Neither ought Peter to be accused of railing, because he calleth the reuerend fathers, who had the gouernmēt of the Church in their hands at that day, a froward generation. For those daun­gers which may drawe the soule vnto destruction, are to be shewed by their names. For men will not beware of poyson, vnlesse they know that it is poison.

41 They therefore which willingly. Luke sheweth more plainely howe fruitfull this one sermon which Peter made was: to wit, that it gained vnto Christ about three thousand men. And therewithall he declareth the nature and force of faith, when he saith, that with a prompt and re­die minde they embraced his word. Therefore faith must beginne with this readinesse, and willing desire to obey. But because manie doe shew themselues at the first verie willing, who afterward haue in themselues no constancie or continuance: least wee should thinke that it was some [Page 61] sodaine pange which by and by fell away, Luke doth also afterward com­mend their constancie, who (as he said) did willingly embrace this word of the Apostles, shewing that they were ioyned vnto the disciples, or that they were engrafted into the same bodie, and that they continued in their doctrine. Therefore we must neither be slow to obey, ne yet swift to leape backe: but we must sticke fast and stand stoutly to that doctrine which we did forthwith without any tariance embrace. Furthermore this example ought to make vs not a little ashamed. For whereas there was a great multitude conuerted vnto Christ with one sermon, an hun­dred sermons can scarce moue a few of vs: and whereas Luke saith that they continued, there is scarce one amongst ten that doth shew euen a meane desire to profite and goe forward, yea rather the more part doth soone loath our doctrine. Woe bee therefore to the sluggishnesse and lightnes of the world.

In their doctrine. Luke doth not onely commend in them the constan­cie of faith or of godlinesse: but he saieth also that they did constantly giue themselues to those exercises, which serue to the confirmation of faith: to wit, that they studied continually to profite, by hearing the A­postles: that they gaue themselues much to prayer: that they did vse fel­lowship and breaking of breade verie much: as touching praier and do­ctrine, the sense is plaine. Communication or fellowship, and breaking of bread may be taken diuersly. Some thinke that breaking of breade doth signifie the Lords supper: othersome do thinke that it signifieth almes: othersome that the faithfull did banquet togither among themselues. Some do thinke that coinonia doeth signifie the celebrating of the holie supper: but I do rather agree to those others, who thinke that the same is meant by the breaking of bread. For Coinonia vnlesse it haue somwhat added vnto it, is neuer found in this sense. Therefore I do rather referre it vnto mutuall societie and fellowship, vnto almes, and vnto other du­ties of brotherly fellowship. And my reason why I woulde rather haue breaking of bread to be vnderstood of the Lords supper in this place, is this, because Luke doth reckon vp those thinges wherein the publike estate of the Church is contained. Yea, he expresseth in this place fower marks whereby the true and natural face of the Church may be iudged. Do we then seeke the true Church of Christ? The image thereof is liue­ly depainted and set forth vnto vs in this place. And he beginneth with doctrine which is as it were the soule of the Church. Neither doeth hee name all manner of doctrine, but the doctrine of the Apostles, that is, that which the sonne of God had deliuered by their hands. Therefore wheresoeuer the pure voice of the Gospell doth sound, where men con­tinue in the profession thereof, where they exercise themselues in hea­ring the same ordinarily, that they may profite: without all doubt there is the Church. Hereby we may easily gather how friuolous the boasting of the Papists is, whiles that they carelesly thunder out with full mouth the name of the Church: whereas notwithstanding they haue most fil­thily corrupted the doctrine of the Apostles. For if it be duly examined, we shall finde no sound part at all: and in most points they do as much [Page 62] dissent from the same, and haue as little agreement therewith, as light with darkenesse. The rule of worshipping God, which ought to bee fet out of the pure worde of God alone, is onely made and patcht togither amongst the papists, of the superstitious inuentions of men. They haue translated vnto the merites of workes, the hope of saluation which ought to haue rested in Christ alone. The inuocation of God is altogi­ther polluted with innumerable profane dotinges of men. Finallie, whatsoeuer is heard amongst them, it is either a deforming of the Apo­stles doctrine, or else a cleere ouerthrowing and destroying of the same. Therefore we may as easily refute the foolish arrogancie of the papists, as they can cloake their dealings with the title of the Church. For this shall bee the state: whether they haue retained the puritie of doctrine, from which they are as farre as Hell is from Heauen. But they are wise ynough in that point, because they will haue no controuersie moued a­bout doctrine. But wee as I haue said, may freely contemne that vaine visure: forasmuch as the Spirit of God doth pronounce, that the Church is principallie to bee esteemed and discerned by this marke, if the sim­plicitie or puritie of the doctrine deliuered by the Apostles doe florish and be of force in the same.

In fellowship. This member and the last doe flowe from the first, as fruites or effectes. For doctrine is the bonde of brotherlie fellowship a­mongst vs, and doth also set open vnto vs the gate, vnto God, that wee may call vppon him. And the supper is added vnto doctrine in steede of a confirmation. Wherefore Luke doeth not in vaine recken vp these fowre thinges, when as hee will describe vnto vs the well ordered state of the Church. And wee must endeuour to keepe and obserue this or­der, if we will bee truely iudged to bee the Church, before God and the Angels, and not onely to make boast of the name thereof amongst men. It is certaine that he speaketh of publike praier. And for this cause it is not sufficient for men to make their praies at home by themselues, vn­lesse they meete altogither to pray: wherein consisteth also the profes­sion of faith.

43 And there came. Hee signifieth vnto vs that the shewe and sight of the church was such, that it made others afraid, which did not cōsent vnto doctrine. And that was done for the preseruing and furthering of the Church. When there ariseth any sect, all men set themselues stout­ly against the same: and as noueltie is odious, the Iewes woulde neuer haue suffered the Church of Christ to stande one minuite of an houre, vnlesse the Lorde had restreined them with feare as with a bridle. Fur­thermore Luke noteth the manner of feare, that it was no such feare [Page 63] as bringeth men vnto the obedience of Christ, but such as causeth men to stande in a doubt, and so consequently doth as it were so binde them hande and foote, that they dare not hinder the Lordes worke. Like as there be some at this day, who will willingly be ignorant of the Gospel: or at least are so holden with the cares of this worlde, that they can­not throughly ioyne themselues vnto Christ: and yet they are not so harde hearted, but that they confesse that the trueth is on our side: and therefore the rest is as it were in the midde way, neither doe they fa­uour the crueltie of the wicked, because they are afraid to striue against God. And whereas hee saith, Euery soule, he speaketh thus by Synec­doche. For it is certaine that many did contemne the hande of God: and that othersome were striken with no great feare, but that they did furiouslie rage togither against the Church. But Luke his meaning was this, that there appeared such power of God in the Church, that the people for the most part had not one word to say.

And many woonders. This member serueth also to the shewing of the cause. For the miracles serued to make them afraide togither with o­ther workes of God: although this was not the onely reason, but one of many, why they were afraid to set themselues against God, who was on that side, as they did gather by the myracles: whence wee gather that they are not onely profitable for this, to bring men to God, but also to make the wicked somewhat more gentle, and that they may tame their furiousnesse. Pharao was a man of desperate stubbernes, Exo. 8.8. &c 19. and yet wee see how miracles doe sometime pearce his obstinate heart. He forgetteth them by and by, but when the hand of God is heauie vppon him, hee is compelled through feare to yeelde. To bee briefe, Luke teacheth that the Iewes were by this meanes kept backe, that the Church which might easilie haue beene destroied, might haue got vp her heade. Which thing wee haue oftentimes tried euen in our time. And he doth not onely declare that they were bridled with feare, least they shoulde bee so bolde as to attempt so much as they lusted to doe hurt to the Church, but that they were also humbled with reuerence to the glorie of the Gospel.

44 And all. Whereas I haue translated it ioyned togither, it is worde for worde in saint Luke, Into the same, or into one, which may be ex­pounded of the place: as if hee should haue saide that they were wont to dwell togither in one place. Notwithstanding I had rather vnder­stande it of their consent and agreement: as hee will say in the fourth Chapter, That they had one heart. Actes. 4.32. And so hee goeth forwarde or­derlie, when as he beginneth with their minde. Hee addeth afterward their bountifulnesse, as a fruite proceeding thence. Therefore hee gi­ueth vs to vnderstande, that they were rightly ioyned togither with brotherlie loue amongst themselues, and that they did in deede de­clare the same, because the rich men did sell their goods that they might help the poore. And this is a singular example of loue, and there­fore doth Luke recorde the same, to the ende wee may knowe that wee must releeue the pouertie of our brethren with our plentie.

But this place hath neede of a sound exposition, because of fantasticall spirits, which do feigne a communalty or participation togither of gods, whereby all policie or ciuile gouernment is taken away: as in this age the Anabaptists haue raged, because they thought there was no Church vnlesse all mens goods were put and gathered togither, as it were in one heape, that they might all, one with another take thereof. Wherefore we must in this point beware of two extremes. For many vnder colour of policie, doe keepe close and conceale whatsoeuer they haue, they defraude the poore, and they thinke that they are twise righteous, so they take away no other mens goods. Othersome are caried into the contrary errour, because they would haue all things confused. But what doth Luke? Surely he noteth another order, when hee saieth, that there was choise made in the distribution. If any man obiect, that no man had any thing which was his owne, seeing all things were common, we may easily answeare. For this communitie or participation togither must be restreined vnto the circumstance which insueth immediatly: to wit, that the poore might be relieued as euery man had neede. We know the olde prouerbe, All things are common amongst friends. when as the scholers of Pythagoras saide thus, they did not denie but that euery man might gouerne his owne house priuatly, neither did they intend to make their owne wiues common. So that this hauing of thinges common, whereof Luke speaketh, and which he commendeth, doeth not take away house­hold gouernment: which thing shall better appeare by the fourth chap. where as he nameth two alone which sold their possessions, of so manie thousands. Whence we gather that which I saide euen nowe, that they brought forth and made common their goods in no other respect, saue onely that they might relieue the present necessitie. And the impuden­cie of the Monkes was ridiculous, who did professe that they did obserue the Apostles rule, because they call nothing their owne: and yet neuer­thelesse they neither sell any thing, neither yet doe they passe for anie mans pouertie: but they stuffe their idle bellies with the bloode of the poore, neither do they regard any other thing in their hauing of things common, saue onely that they may be wel filled and daintilie, although all the whole worlde be hungrie. Wherein then are they like to the first disciples, with whom they will be thought to be able to compare?

46 Continuing in the Temple. We must note that they did frequent the Temple for this cause, because there was more opportunitie and occa­sion offered there to further the Gospel. Neither were they drawne with the holinesse of the place, seeing they knewe that the shadowes of the law were ceased: neither meant they to draw others by their exam­ple [Page 65] to haue the Temple in any such reuerence: but because there was there great concourse of people, who hauing laide aside their priuate cares, wherewith they had beene drawne away else where, did seeke the Lorde: they were continually in the Temple, that they might gaine such vnto Christ. There might be another reason which might induce them hereunto, that they might haue a mutuall conference and imparting of doctrine amongst themselues: which they could not haue done so con­ueniently in a priuate house, especially seeing they were so many.

Breaking bread from house to house. Luke signifieth vnto vs that they did not only shew some token of true godlines, publikely, but that the course & tenor of their priuate life was al one in that respect. For whereas some doe thinke that in this place, by breaking of breade is meant the holie supper, it seemeth to me that Luke meant no such thing. He signifieth therefore vnto vs that they vsed to eate togither, and that thriftily. For those which make sumptuous banquets, do not eat their meat togither so familiarly. Againe Luke addeth, In singlenes of heart. Which is also a token of temperance. In summe, his meaning is to declare that their manner of liuing, was brotherly and sober. Some doe ioyne simplicitie & gladnesse with the praise of God: and both texts may well bee allowed. But because there can be no singlenesse of heart in praising God, vnlesse the same be also in all parts of the life, therefore it is certaine that there is mention made thereof in this sense, that the faithfull did alwayes vse the same in al places. And we must also note the circumstance of time, that being enuironed and beset with many dangers, they were merie & ioyfull. The knowledge of Gods loue toward vs, and the hope of his pro­tection do bring vs this goodnesse with them, that we praise God with quiet minds, whatsoeuer the worlde doth threaten. And as Luke spake a little before of the publike estate of the Church, so he declareth nowe what forme and manner of life the faithfull did vse: that we may learne by their example a thriftie fellowship in our manner of liuing, and in all our whole life to embrace singlenesse, to enioy the spirituall ioy, and to exercise our selues in the praises of God. Furthermore, the single­nesse of heart reacheth farre: but if you ioyne it in this place with brea­king of breade, it shall signifie as much as syncere loue, where one man dealeth plainely with an other, neither doeth any man craftilie hunt after his owne profite. Yet had I rather set the same against that care­fulnesse, wherewith worldly men do too too much torment themselues. For when as wee doe not cast our care vppon the Lorde, this rewarde hangeth ouer our heads, that we tremble and quake euen when we take our rest.

47 Hauing fauour. This is the fruite of an innocent life, to finde fa­uour euen amongst straungers. And yet wee neede not to doubt of this, but that they were hated of manie. But although hee speake generallie of the people, yet he meaneth that part alone which was sound, neither yet infected with any poison of hatred. Hee signifieth briefely that the faithfull did so behaue themselues, that the people did full well like of them for their innocencie of life.

The Lord added daily. He sheweth in these words, that their diligence was not without profite. They studied so much as in them laie, to ga­ther into the Lords sheepefold those which wandered and went astray. He saieth that their labour bestowed heerein, was not lost: because the Lorde did encrease his Church daily. And surely whereas the Church is rather diminished than encreased, that is to be imputed to our sloth­fulnesse or rather frowardnes. And although they did all of them stout­ly labour to encrease the kingdome of Christ, yet Luke ascribeth this honour to God alone, that he brought straungers into the Church. And surely this is his owne proper worke. For the ministers doe no good by planting or watering, i. Corinth. 3 vnlesse hee make their labour effectuall by the power of his Spirite. Furthermore wee must note that hee saith, that Those were gathered vnto the Church, which shoulde bee saued. For he teacheth that this is the meanes to attaine to saluation, if wee bee incorporate into the Church. For like as there is no remission of sins, so neither is there any hope of saluation. Furthermore, this is an ex­cellent comfort for all the godly, that they were receiued into the Church, that they might be saued: as the Gospell is called the power of God, Rom. 1.16. vnto saluation to all that beleeue. Nowe for as much as God doth gather onely a part, or a certaine number, this grace is restreyned vnto Election: that it may be the first cause of our saluation.

CHAP. III.

[Page 67]1 We saw before that many signes were shewed by the hands of the Apostles: nowe Luke reciteth one of many for examples sake, after his common custome: namely, that a lame man, which was lame of his feete from his mothers wombe, was perfectly restored to his limmes. And he doeth diligently gather all the circumstances which serue to set forth the myracle. If it had ben that his legges had bene out of ioynt, or if it had beene some disease comming by some casualtie, it might haue beene the more easily cured. But the default of nature coulde not haue beene so easilie redressed. When as hee saieth that hee was carried, we gather thereby that it was no light halting, but that this man did lie as if his legges had beene deade. Forasmuch as he was woont daily to aske almes, heereby all the people might the better know him. In that being healed, he walketh in the Temple at the time of praier, this serued to spread abroad the fame of the miracle. Furthermore this doth not a litle set forth the same, that being lift vp and set vpon his feete, he leapeth vp therewithall, and walketh ioyfully.

Went vp togither. Because these words epi to auto, doth no more signi­fie place than time, this latter sense seemeth better to agree with the text of Peter, yet because it is of no great importance, I leaue it indif­ferent. That is called the ninth houre of prayer, when as the day be­gan to drawe towards night. For seeing the day from the rising of the sunne vnto the going downe thereof, had twelue houres, as I haue saide else where, all that time was deuided into foure partes. So that by the ninth, is meant the last portion of the day: as the first houre did conti­nue vnto the third, the third vnto the sixt, the sixt vnto the ninth. Hence may we gather by a probable coniecture, that that houre was appointed for the euening sacrifice. Furthermore if any man aske, whether the Apostles went vp into the Temple that they might pray according to the rite of the law: I do not think that that is a thing so likely to be true, as that they might haue better oportunity to spread abroad the Gospel. And if any man will abuse this place, as if it were lawfull for vs to vse and take vp superstitious worshippings, whilest that wee are conuer­sant amongst the ignorant and weake, his reason shall bee friuolous. The Lorde appointed that the Iewes shoulde offer sacrifice, morning and euening. By this exercise were they taught, Exod. [...]9.41 Num. 28.2. to beginne and end the day with calling vppon the name of God, and with worshipping him. Therefore Peter and Iohn might freelie come into the Temple, which was consecrated to God: neither did they pollute themselues, seeing they called vppon the God of Israel, that they might thereby declare their Godlinesse. First in that the Lorde woulde haue the olde peo­ple to obserue the appointed houres: wee gather thereby that the Church cannot bee without certaine Discipline. And euen at this day were it profitable for vs to haue such meetings daily, vnlesse our too too much sluggishnesse did let vs. And whereas the Apostles go vppe at that houre, heereby wee gather that wee must foreslowe no opportunitie that is offered vs for the furtherance of the Gospel.

[Page 68]3 He asketh an almes. We see how God restored this lame man to his limbes contrarie to his expectation. Because he thought that his disease was incurable, hee was onely carefull for maintenance. That is giuen him which he durst neuer haue asked. In like sort God doth oftentimes preuent vs, neither doth he stay vntill he be prouoked. And hence can we not gather any occasion of slouthfulnesse, as if the Lorde did there­fore meete vs of his owne accorde, that being idle and slothfull we may suffer the Lord to doe good vnto vs. For wee are commaunded to praie, and therefore let vs not foreslowe our duetie. But first of all vnder the person of the lame man, wee haue set before vs an example of a man that is not yet illuminated by faith, that hee may know howe to pray a­right. Such doeth God preuent as it is needefull, euen of his owne ac­corde. Therefore when as he restoreth our soules not onely to health, but also to life, hee himselfe is to himselfe the cause heereof. For this is the beginning of our calling, that hee may make those thinges to bee which are not: Rom. 4.17. that he may shew himselfe vnto those who seeke not af­ter him. Furthermore howsoeuer wee bee alreadie taught by faith to praie vnto God, yet because wee doe not alwayes feele our miseries, it commeth not into our minde to seeke for remedie: therefore the Lord bringeth the same freelie and vnlooked for. Finallie howsoeuer we bee bent to pray, yet doeth hee exceede our hope and petitions with his goodnesse.

4 Looke vpon vs. Peter doth not thus speake, before he be certaine of the purpose and intent of God. And surely in these words he comman­deth him to hope for some singular and vnwoonted benefite: yet heere may a question be mooued, Whether they had power to worke myra­cles so often as they would. I answere that they were ministers of Gods power in such sort, that they did attempt nothing of their owne will or proper motion, but the Lorde wrought by them, when he knewe that it was expedient it shoulde be so. Heereby it came to passe that they hea­led one and not all. Therefore as in other things they had the Spirite of God to be their guide and directer, so also in this point. Therefore be­fore such time as Peter commaundeth the lame man to arise, hee did cast and fasten his eyes vpon him. This stedfast looking vpon him, was not without some peculiar motion of the Spirite. Hereby it commeth to passe, that he speaketh so surely and safely without al feare of the myra­cle. Furthermore hee meant by this worde to prouoke the lame man to receiue the grace of God: yet doeth hee looke for nothing but for an almes.

6 Siluer and gold. Peter doeth truely excuse himselfe, that hee doeth want that helpe which the lame man did require. And therefore doeth hee declare that if hee were able to relieue his pouertie hee woulde willingly doe it: like as euery man ought to consider with himselfe what the Lorde hath giuen him, that hee may therewith helpe his neighbours. For what store so euer God giueth to euerie man, hee will haue the same to bee an instrument and helpe to exercise loue. Therefore hee saieth that hee giueth that which hee hath. This was [Page 69] at the first a tricke of mockage, in that Peter beginneth to speake of his pouertie, after that he had brought the lame man into a rare hope, as if he meant to mocke a gaping crowe: but he comforteth him immedi­atly, to the end the miracle might bee had in greater estimation by the comparison. That is horrible wickednesse, in that the Pope, when as he is created, doeth most vnshamefastly abuse this place, making thereof a comicall or rather a scoffing play. There bee two Celles or places made of stone, in the one whereof when hee sitteth, and the people aske an almes, vsing these wordes of Peter, hee casteth abroade cros­ses in the aire with his fingers. When hee is brought into the next Cell or place, hee hath bagges full of money. Then his Angels crie vnto him, Hee hath dispersed, hee hath giuen to the poore. Psal. 112.9. I haue made mention hereof, to the ende all men may see that Sathan doth questi­onlesse reigne there, where they doe so manifestly mocke the sacred worde of God. And to the ende I may returne vnto the former sen­tence, it is euident ynough, that Peter was instructed by a certaine and sure reuelation, when as hee saieth that hee hath the gifte of healing.

In the name of Iesu. Hee saieth that this is the worke and benefite of Christ, that hee restoreth to the creeple the vse of his feete, for Name is taken for power and empire or gouernment. Neither must we dreame that there is any magicall force in the sounding or pronouncing of the worde, as the Iewes doe dote about the worde Iehouah. To be short Pe­ter meant to declare that he was nothing but a minister, and that Christ was the author of the myracle. For this ought to haue beene, and was his care, that Christ might bee made knowne vnto the worlde, and that his name might bee sanctified. But why doeth hee giue Christ this Epi­thete or title of Nazareth? I leaue to other men their owne iudgment: but I thinke thus: For as much as Christ was thus called in contempt, Peter meant of set purpose to expresse that that Iesus of Nazareth whom they had crucified, and whose name was dispised and without glorie amongst the Iewes, and was to the most of them detestable, was neuerthelesse the Messias promised of God, and that all power was gi­uen vnto him of the father: as Paul saith, 1. Cor. 2.2. that he preacheth Christ and him crucified.

Arise and walke. This might seeme to be a very ridiculous thing. For the Creeple might haue readilie obiected, Why hast thou not first gi­uen mee legges and feete? For this is a plaine mocke, when as thou biddest a man without feete, to goe. But he beleeued Peter his words: and hee which was at the first so slowe, doeth nowe with a readie and ioyfull minde embrace Gods benefite. Whereby appeareth both the force of the worde, and also the fruite of faith. The force of the worde is double, both in that the Creeple is so touched, that hee doth forth­with obey without any delay: and in that it giueth strength to his dead members, and doeth after a sort renew the man. And faith also hath her rewarde, in that the creeple obeyeth him which commaunded him to rise not in vaine. Therefore wee see how God worketh by his worde, [Page 70] to wit, when hee giueth successe to the preaching thereof, that it may pearce into the mindes of men: secondly when he giueth those thinges with his hand, which are promised there: moreouer hee suffereth not faith to be voide, but shee doeth in deede truely enioy all those good thinges, which shee looketh for, and which are offered vnto her in the same worde. And we must remember that which I haue alreadie saide, that wee haue in this historie a type or figure of our spirituall restoring: namely, that as the word laid holde on by faith, did restore the Creeple to his limbes, so the Lorde pearceth into our soules by the worde, that he may restore the same. And first of all he speaketh by mans mouth, and pricketh vs forward vnto the obedience of faith: that done he mo­ueth our hearts inwardly by his spirite, that the worde may take liuelie roote in vs: finally hee reacheth out his hande, and by all meanes he fi­nisheth his worke in vs. We gather out of Matthew that miracles must be thus handled.

9 And all the people saw. He beginneth now to declare the fruit of the miracle, to wit, that the creeple began to shewe his thankfulnesse, by praising God, and that all the people were brought into great woonde­ring. And heere is a double fruite. For hee which was healed, doeth ac­knowledge and set forth the benefite of God, on the other side the peo­ple is mooued, and the same is spread abroad, many come to see it. And where as Luke saith, that they were filled with woondring, it doth one­ly declare a preparation, which a more ful proceeding & going forward did at length follow. For it was necessary that they should go forwarde, because this their woondring had ferued to no ende of it selfe, but did rather make them astonied and amazed, than bring them from their owne proceedings vnto God.

Therefore it was as it were the foundation of the building which was to come, in that the people was touched with amazednes. For if we passe ouer the works of God contemptiblie or carelesly, we shal neuer be able to profit by them. Furthermore this place doth teach vs, what myracles do work of themselues in men: to wit, that they breede a confused ama­zednesse. For although the Lord doth call vs streightway vnto himselfe by shewing plainely his goodnes and power there, yet such is the weak­nesse of our nature that wee stumble or faint in the midway, vntill such time as we bee holpen by doctrine. Let vs therefore learne reuerentlie to consider the workes of God, that the woondring at them, may make an entrance for doctrine. For when doctrine is colde and vnprofitable with vs, God doeth iustly punish our vnthankefulnesse by this meanes, because we haue despised the glorie of his workes. Againe because wee are not so quicke of sight, that wee can see so much in the workes of God alone, as is sufficient, let vs learne to ioyne therewithall the helpe of doctrine. To be briefe, the one ought not to be separated from the other. Which thing experience doth sufficiently teach vs. For heereby it came to passe that the worlde did so wickedlie abuse myracles. The Papistes doe obiect vnto vs myracles againe and againe. Let vs sup­pose that they bee true, whereof they make such boast, yet doe they [Page 71] greatly erre in this, that they wrest them to a wrong ende: to wit, that they may darken the name of God, and infect the pure trueth of the Gospel with their inuentions. For, whence come so many superstiti­ous worshipings of saintes, saue onely from the abuse of miracles? For when any myracle is wrought, men must needs bee mooued. And be­cause they are deafe when they shoulde heare the word, and doe not marke what God doth meane, Sathan doeth craftily take an occasion of superstition by our amasednesse. As for example: I will acknow­ledge the power of God in a myracle. If it were wrought by Peter, Sathan will by and by put this in my heade, and will say thus: Doest thou not see that this is a man of God? therefore thou doest owe vn­to him diuine honour. The same thing had befallen the Iewes when they were amased, vnlesse Peter his sermon had called them backe into the right way. But in poperie where none did cal them backe or reproue them, the preposterous woondering of men did easily get the vpper hande. Wherefore wee must so much the more seeke for medicine out of the worde, that doctrine may direct vs vnto the right ende, be­ing lifted vp with the myracles.

11 In the porch. It is like that there was a porch builded in that place, where Solomons porch was sometimes, and that it tooke the name thereupon. For the olde Temple was pulled downe, but Zeruba­bell and Esdras in the reedifying and newe building of the same Temple had imitated the same so nigh as they coulde possiblie deuise. After­warde Herod renewed the same, and made it farre more gorgeous, but that vaine cost which hee had bestowed, had not yet blotted out the remembrance of Solomon in the heartes of the people. And Luke nameth the same as a most famous place, whereunto the people ranne togither by heapes to celebrate their feastes vnto God at the times ap­pointed.

12 Men of Israel. He beginneth his sermon with a reprouing of the peo­ple. And yet doth he not simplie reprooue them because they wonder: [Page 72] for that was altogither profitable and worthie praise: but because they doe wickedly ascribe vnto men that praise which is due to the worke of God. As if hee shoulde say, Yee doe amisse, in that you stay in vs, and stande gasing vppon vs, whereas you ought rather to looke vppon God and Christ. Therefore this is to be amased euillie, when as our mindes doe staie in men. And wee must note that hee condemneth the respect of men. As if, saieth hee, wee by our owne power and vertue had done this. Therefore there is an errour and corruption in this, if wee attri­bute that vnto the godlinesse and power of men, which is proper to God and Christ. And as concerning power, no man will denie that it com­meth of God: yet when they haue confessed this in one worde, they do not cease to take from God his right, to the ende they may adorne the creatures with that which they take from him. As wee see the Papistes place the power of God, in the Saintes: yea they include his power in a stone or stocke of woode, so soone as the image is conse­crated to Barbara or Chrysogonus. But notwithstanding let vs sup­pose that they doe not offende in that former member. Yet doe they foolishly thinke that they haue done their duetie toward God, when as they leaue him the power: and assigne the myracles vnto the godlines of Saints. For why doe they runne vnto them, when they will obtaine either raine or faire weather, or bee deliuered from diseases, vnlesse they doe imagine that they haue by their godlinesse deserued, that God shoulde graunt them this right and priuiledge? This is therefore but a childish starting hole, when they confesse that God is the author of the power: but they thanke the godlinesse of Saintes for those bene­fites which they haue receiued. Howsoeuer they colour the matter, we must alwayes knowe this, that Peter doeth generally condemne those which doe so looke vnto men in myracles, that they thinke that their holinesse is the cause thereof. This is the first part of the ser­mon, wherein hee reprooueth superstition. And wee must note this maner and order of teaching. For because men are enclined to nothing more, than to fall from God vnto the Creatures, it is verie expedient to preuent this vice in time. And if the people were forbidden to looke vn­to the Apostles, much more doth the Spirit drawe vs away from calling vpon euerie petie Saint.

13. 14. The God of Abraham. Hee addeth a remedie nowe, in calling them backe vnto Christ. And the summe is this, that this is Gods pur­pose in those miracles which he worketh by the Apostles, to set forth the glorie of his Christ. Whereuppon it followeth that all those doe deale disorderlie, who set vp Peter or any other whatsoeuer hee bee, for so much as all men must decrease, and Christ alone must bee excellent. Heere appeareth a manifest difference betweene Christ and the Apo­stles. Iohn. 3.30. First of all hee is the authour, they are onely the ministers. Se­condly, this is the lawfull ende, that hee alone may haue the glorie: and as for them, there is no respect to bee had of them as concerning glorie. For certainely, they which doe glorifie any in myracles besides Christ, they set themselues flatlie against the counsell of God.

He maketh mention of the God of Abraham, Isaach, and Iacob, to the ende he may declare vnto the people, that hee meaneth nothing lesse, than to lead them away from the old and auncient worship of the true God, which they had receiued of the Fathers. Furthermore, God hath giuen himselfe this title, that he might disseuer and distinguish himself by some marke from Idols. For wee doe not comprehend God in his es­sence which cannot be seen, and which is infinite. Therefore hee vseth such meanes as agree best with vs, to bring vs to the knowledge of him. The Turkes doe boast that they do worship God, which is the Creator of heauen and earth: but before they come at heauen, they vanish away. Therefore to the end God might keepe his people from vaine and erro­nious inuentions, he kept them in his couenant. Therfore when he cal­leth himselfe the God of Abraham, Deut. 30.12 he did briefly teach that which Mo­ses declareth more at large: Say not, Who shall ascend into heauen? who shall goe downe into the depth? Or who shall saile ouer the Seas? The worde is nigh, &c. Furthermore, as amongest the Iewes the name of the holy Fathers was in high estimation: so Peter doth closely tel them, that they were no better than other men, without the only begotten sonne of God. And at this day God will bee knowen by a more euident marke yet, when as he calleth himselfe the Father of our Lord Iesus Christ. Let vs now returne vnto Peter. He saith that he bringeth in no new religion, that he may draw away the people from the law and the Prophets. For if he should attempt this, God had forbidden them to heare him. Deut. 13.3. 1. Cor. 3.11. Deut. 13. Like as Paule teacheth, that we must retaine one foundation in the spirituall building: because so soone as we depart euen but a little from Christ, there can nothing ensue but ruine. And hereby also we may easi­lie discern in what sense he calleth God the god of the Fathers. For nei­ther doth he take this for a generall maxime: that what manner worship soeuer the fathers had, wee must continue the same: as the Papists doe foolishly vaunt, that they doe follow the manner of worshipping, whiche was vsed amongest the fathers. For Peter doth expresly reckon vppe A­braham, Isaach, and Iacob, from whom true religion did proceed, and by whom it was diuinely deliuered, whereby hee doeth signifie vnto vs, that we must not follow all fathers: whereof manie did growe out of kinde, and became altogether vnlike to the first fathers, that this honor is due to the children of God alone, and that others are to bee refused. Eze. 20.18. Which thing the Prophets doe also beat in euerie where: Walk not in the waies of your fathers, &c.

Whom ye haue deliuered. Hee mingleth with doctrine a most sharpe chiding, according as the matter did require. For it was vnpossible to bring them truly vnto God, vnlesse they were first brought to the know­ledge of their sinnes. Neither doth he only lightly touch them, but hee doeth very grauely shewe them the horriblenesse of that offence, which they had committed. To this ende tendeth that comparison, that they deliuered him to be put to death, whom Pilate would haue loosed. And againe, that pardoning a murtherer, they put the prince of life to death: that they did reiect the iust & holy. Men must bee so stricken, that being [Page 74] brought to knowe their giltines, they may earnestly flie vnto the reme­die of pardon. Such vehemencie and earnestnesse did Peter also vse in his first sermon. He saith afterward that God raised him vppe. Whereby they ought to know, that in putting Christe to death, they did striue a­gainst God. Although Peter had respect vnto an higher thing: to wit, that their crueltie did no whit impayre the glory of Christ because God had neuerthelesse restored him to life. When as he saith, that he and his fellowes in office were witnesses of the resurrection, his meaning is, that they saw it with their eyes. Luk. 24.48. Therefore this is referred not onely vnto the Apostolicall function: but because they saw Christe with their eyes af­ter that hee was risen from the dead. Although I doe also graunt that this seconde thing is comprehended vnder these wordes: Because it is likely that Peter doeth make mention of that function which was com­mitted vnto him, to the ende hee may purchase the greater autho­ritie.

16 And in the faith of his name. When as he saith, In the faith of his name, and His name, and again, The faith which is by him: this repeti­tion is a token of a feruent affection. For because hee was wholie giuen to set foorth the glorie of Christe, hee beateth in the same thing often­times. Moreouer wee see that when Paule is occupied about the shew­ing and setting foorth of the grace of Christ: he thinketh that he hath neuer spoken enough touching the same. And surely, such is the wicked nature of men, that Christ cannot be so highly extolled, & so preached, that his honour can remaine sounde vnto him. Let vs therefore remem­ber, that Peter did vse such varietie and plentie of wordes, to the ende he might stay vs in Christ. As touching the phrase, when as he saith, his name, in the faith of his name hath strengthened, hee sheweth both the cause & the maner. The power of Christ had healed the Creeple, but by faith. When as he saith, the faith which is by him, by this worde hee signifieth vnto vs, that our faith cannot arise vp vnto God, vnlesse it bee grounded in Christ, and so consequentlie that this our faith doth look vnto Christ and stay it selfe vpon him, and so he sheweth that there can bee no right faith in God, when we passe ouer this meane.

Furthermore, as he said before, that he and the other Apostles were witnesses of Christes life: so he doth nowe declare that this life was ma­nifestly proued vnto the Iewes by a signe or effect: because they see the creeple healed, in whom they hadde an excellent and euident token of the diuine power of Christ. And when as in this last member he maketh faith the cause of this soundnesse, hee layeth vnthankfulnesse to their charge by the way, vnlesse they giue faith her due prayse. And although faith may be referred as well vnto the man that was healed, as vnto the Apostles, yet we neede not to stand much about this matter, because the power of the Gospel is set foorth by Synecdoche.

17 Because it was to be doubted least being cast down with despaire, they should refuse his doctrine, he doth a little lift them vp. We must so temper our sermons that they may profit the hearers. For vnlesse there be some hope of pardon left, the terrour and feare of punishment doeth harden mens heartes with stubbornesse. For that of Dauid is true, Psal. 130.4. That we feare the Lord when wee perceiue that he is vnto vs fauourable and easie to be pacified. Thus doth Peter lessen the sinne of his nation, be­cause of their ignoraunce. For it had been vnpossible for them to haue suffered and endured this conscience, if they hadde denied the sonne of God, and deliuered him to be slaine, wittinglie, and willinglie. And yet wil he not flatter them, when as he saith, That they did it through igno­rance: but he doth only somwhat mitigate his speech, least they should be ouerwhelmed and swallowed vp of despayre. Againe we must not so take the wordes as if the people did sin simplie of ignorance: for vnder this there did lie hid hypocrisie: but as wickednesse or ignoraunce doth abounde, the action is named of the one or the other. This is therefore Peter his meaning, that they did it rather through error & a blind zeal, than through any determined wickednesse. But a question may be mo­ued here, If any man haue offended wittinglie and willinglie whether he shal surely fall into dispaire or no? I answere, that he doth not make mē ­tion in this place of all maner of sin, but only of the denying of Christ, & of the extinguishing of the grace of God, so much as in them did lie. If any man be desirous to know more concerning this, 1. Tim. 1.13 he may read the first chapter of the first epistle to Timothie.

As did also your rulers. First this seemeth to be an vnproper compa­rison. For the Scribes and the priests were caried headlong with a won­derful madnes, and they were full of wicked vnfaithfulnesse: but the per­uerse studie & zeale of the law did prick forward the people. Again the people were incensed against Christ, in as much as their rulers did pro­uoke them thereunto. I answere, that they were not all of one minde: for without dout many of thē were like vnto Paul, vnto whō that doth trulie appertaine, which hee writeth elswhere of the princes and rulers of this world, if they had knowen the wisedome of God, they would neuer haue crucified the Lord of glory. Therfore he speaketh not generally of al the rulers: but if any of them be curable, them doth he inuite to repentance.

18 And God. Hereby it appeareth more plainly to what end he made mentiō of ignorāce. For when he telleth thē that God hath accōpli [...]ed those things which he had foretold, he doth so touch their offēce in the death of Christ, that it turneth to their saluation. Ignorance, saieth hee, [Page 76] hath made you giltie: yet God hath brought that to passe which he had determined, that Christ should redeeme you by his death. This is a most notable consideration, when as we ponder and consider with our selues, that through the wonderfull counsell of God, our euils are turned to an­other ende to vs. Yet this doth no whit excuse vs. For so much as in vs lyeth, we cast away our selues by sinning: but that conuersion, whereof I haue spoken, is a notable worke of gods mercy, whereof we must speak, and which we must extol with humilitie. The Iewes did what they could to extinguishe all hope of life in the person of Christe. And yet neuer­thelesse that death gaue life as well to them, as to all the whole worlde. We must also remember that which we sawe elswhere, least there should any false and absurde opinion creep in, that Christ was laid open to the lust of the wicked, that God is made the chiefe authour, by whose wil his only sonne did suffer.

19 Repent. We must note that when he exhorteth vnto repentance he doth also declare that there is remission of sinnes prepared for them before the face of God. For as I said of late, no man can be stirred vp to repentance, vnlesse he haue saluation set before him, But he which doth despaire of pardon, being as it were giuen ouer vnto destruction already doth not feare to runne headlong against God obstinately. Heereby it commeth to passe that the Papists cannot deliuer the doctrine of repē ­tance. They babble indeed very much concerning the same: but because they ouerthrow the hope of grace, it cannot bee that they shoulde per­swade their disciples vnto the studie of repentance. Moreouer I confesse that they babble a little touching forgiuenes of sinnes: but because they leaue mens soules in dout and in fearefulnesse, and furthermore do cast them as it were into a Labyrinth, or place out of which they knowe not how to come, this part of the doctrine being corrupt, they confound the other also.

20 That when. If we followe Erasmus and the olde interpreter, this sentence shalbe vnperfect, which may be made perfect, thus. When the time of refreshing shall come, you may also enioy this refreshing. When Christ shall come to iudge the world, you may find him a redeemer and not a iudge. But because Beza doth fitly translate it, After that they shal come: it is better to retaine that which is not so rackt: so you resolue it thus: that sinnes are forgiuen against the day of the last iudgement: be­cause vnlesse we be cited to appere before Gods iudgement seat, we are not greatly carefull to pacifie God. First of all we must note, that he set­teth before them the day of iudgement, to the end the former exhorta­tion may take the greater effect. For there is nothing which doth more prick vs, than when we are taught that we must once giue an account. For so long as our senses are holden & kept in this world, they are drow­ned as it were in a certain drowsines, that I may so call it. Wherfore the message of the last iudgement must sound as a trumpet to cite vs to ap­peare before the iudgement seat of God. For then at last being trulie a­waked we begin to think of a new life. In like sort when Paule preached at Athens: God saith that he doth now wil all men to repent: because he [Page 77] hath appointed a day wherein he will iudge the worlde. The summe is this, that Christe who is now vnto vs a master, when as hee teacheth vs by the Gospell, is appointed of the Father to be a iudge, and shall come in his due time: and that therefore we must obey his doctrine betimes, that we may gather the frute of our faith then. But some man may ob­iect, that Peter speaketh otherwise of the last day. For this doeth not serue to make them afraid, when he saith, the time of refreshing. I answere, that there is a double prick, wherewith the faithful are pricked forward when as they are told of the last iudgement. For the profite of faith doth not appeare in this worlde, yea rather it seemeth to goe well with the despisers of God: but the life of the godlie is full of myseries. Therefore our heartes should oftentimes faint and quaile, vnlesse we should remē ­ber, that the day of rest shall come, which shall quench all the heate of our trouble, and make an end of our miseries. The other pricke whereof I spake, is this, when as the fearefull iudgement of God causeth vs to shake off delicacie and drowsinesse. So Peter mixeth in this place threa­tenings with promises, partly to the end hee may allure the Iewes vnto Christ, and partly that he may pricke them forward with feare. Further­more this is a thing much vsed in the scripture, as it speaketh either vn­to the reprobate, or vnto the elect, sometimes to make the day of the Lord dolefull and fearefull, sometime to make the same pleasant and to be wished for Peter therefore doth very well, who whilest that hee put­teth the Iewes in good hope of pardon, doeth make the day of Christe pleasant to them, to the end they may desire the same.

And shall send him. He saith expresly, that Christ shalbe iudge, to the ende they may know that the contempt of the Gospel shal not be vnpu­nished. For how should not Christ punish the same? In the meane while this doth greatly comfort the faithfull, when as they know that it shall be in his hand to giue saluation, who doth nowe promise and offer the same. He addeth moreouer that he shal come, who is now preached vn­to them. Whereby he taketh away all excuse of ignoraunce. As if hee should say, Christ is preached vnto you nowe, before hee come to iudge the world: to the end that those who will imbrace him, may receiue the frute of their faith at that day: and to the end that others who shall re­fuse him, may be punished for their vnbeliefe. Although the Grecians do read this two waies. For som books haue procecerugmenon that is prea­ched before: & other some, procecheirismenon that is shewed or set before their eyes. But both haue one sense: to wit, that Christ is not offred vnto them in vaine now by the doctrine of the Gospell: because he shall bee sent the second time by his father, to be a iudge armed and prepared to render vengeaunce, vnlesse they imbrace him nowe for their Redee­mer.

21 Whom the heauen must conteine. Because mens senses are alwaies bent and inclined toward the grosse and earthly beholding of God and Christe, the Iewes might think with themselues, that Christe was prea­ched in deed to be raised vp from the dead, yet could they not tell where he was, for no man did shew them where he was. Therfore Peter preuen­teth [Page 78] them, when he saith, that hee is in heauen. Whereuppon it follow­eth, that they must lift vp their minds on high, to the end they may seek Christ with the eyes of faith, although hee bee farre from them, althogh he dwell without the world in the heauenly glory. But this is a doubtful speech: because we may as wel vnderstand it, that Christe is contained or comprehended in the heauens, as that hee doth comprehende the heauens. Let vs not therefore vrge the word, being of a doubtfull signi­fication: but let vs content our selues with that which is certaine, that wee must seeke for Christ no where els saue only in heauen, whiles that we hope for the last restoring of all things: because he shall be far from vs, vntil our mindes ascend high aboue the world.

Vntill the time of restoring. As touching the force and cause, Christe hath alreadie restored al things by his death: but the effect doth not yet fullie appeare: because that restoring is yet in the course, and so conse­quently our redemption, for as much as we do yet grone vnder the bur­den of seruitude. For as the kingdome of Christ is only begun, and the perfection thereof is deferred vntill the last day, so those thinges which are annexed thereunto, doe nowe appeare only in part. Therefore if at this day wee see manie thinges confused in the worlde, let this hope set vs vppon foote and refreshe vs, that Christ shall once come, that he may restore all thinges. In the meane season, if wee see the reliques of sinne hang on vs, if we be inuironned on euery side with diuers miseries, if the world be full of wasting and scattering abroad, let vs bewaile these mise­ries, yet so that we be vpholdē with the hope of restoring. And this is the reason why Christe doth not appeare by and by, because the warfare of the church is not yet full, whose time seeing it is appointed by God, it is not for vs to preuent the same.

Which hee spake. I do not expound this of the times alone: but I re­fer it vnto the whole period: so that the sense is this, that whatsoeuer he had spoken before of the kingdome of Christ, is witnessed by all the pro­phetes. Certes the Gospell doth winne no small credite heereby, that so soone as God began to shew himselfe to the worlde, he did alwayes set Christ before them: after that he began to speake vnto the Fathers, he did alwayes lay this foundation of doctrine. By the same argument Paul commendeth the Gospell both in the beginning of his Epistle to the Romanes, and also in the end, to wit, that it is no newe thing, but promi­sed euē from the beginning. Rom. 1.1. & 16.25. This is true antiquitie, which is able to pur­chase credite to doctrine: when as God himselfe is the authour, the ho­lie Prophetes the witnesses: and the continuall course of times confir­meth the testimonie. This confirmatiō was especially necessarie for the Iewes, who being brought vp in the doctrine of the law, ought to admit nothing but that which agreeth therewith. Therefore Peter doth com­maunde them only to call to minde those thinges which the prophetes haue testified of Christe.

22 By this argument he proueth, that hee goeth not about to cause them to reuolt from Moses, because it is a part of the law to take heed to and obey this chief teacher. Here might a dout arise, why Peter thought it more conuenient to cite this testimonie of Moses than others, seeing there were many other in readinesse far more plain: but he did this for this cause, because hee intreateth in this place of the authoritie of do­ctrine. And this was the best way to bring the Iewes to be Christ his dis­ciples. For he should haue preached in vaine of all other things, vnlesse they had been perswaded, that his doctrine was reuerently to be recei­ued. This is therfore the thing which Peter aimeth at, to bring them to heare Christ willinglie, as the master whō God hath appointed to teach them. But here ariseth a question which hath in it great difficultie: too wit, in that Peter applieth that vnto the person of Christ, which Moses spake generally of the prophets. For althogh he make mention of a pro­phet in the singular number, yet the text doth plainley declare, that he speaketh not of one alone: but that this worde is put indefinitely. For af­ter that Moses had forbiddē the people to giue them selues vnto the su­perstitions of the Gentiles, by turning aside vnto enchaunters & sooth­sayers, he sheweth them therwithall a remedie, whereby they may auoid all vanitie: to wit, if they depend wholie vpon the word of God alone. By this meanes he promiseth that God will be carefull at all times to sende them prophets, that they may teach thē aright. As if he should say, God will neuer suffer you to be destitute of prophets, of whom you may learn whatsoeuer shalbe profitable for you to know. And Moses saith expresly, of thy brethren, to the end the Iewes may know that the oracles of God are to bee sought and fet no where els, seeing that God had appointed vnto them teachers of the kinred of Abraham. Hee addeth further, like vnto me: that they may know that they were not to heare God onely at one time, or by the mouth of one man: but as God proceedeth to teache vs by diuers ministers, throughout the cōtinuall course of times, so must we hold on in the obedience of the word. Nowe the Iewes were wont to reuerence Moses: therefore he will haue them to giue like honour to the prophets. I know that many would faine restraine it vnto Christe. They catch at this word, Deut. 18.15 whereas Moses doth testifie that the prophet shalbe like vnto him: wheras notwithstanding it is written that ther arose none like vnto Moses. I confesse that there is in both places the same note of likenes, yet in a diuers sense. For in the second place the likenes or equa­litie is expressed, as it doth plainly appeare. They catch also at another thing, that the prophet shal far excel Moses, of whō he beareth witnes as a crier or harrold. But this is neuer a whit stronger: because Moses goeth about to bring to passe, that the word of God may be beleeued by whom­soeuer it be brought.

Therefore ther is no cause why we should set our selues to be laughed to scorn by the Iews, by wresting the words of Moses violētly, as if he spake of Christ alone in this place. Yet must wee see, whether Peter doth cite the testimonie fitlie, whose authoritie ought to serue for a sound reason. I say that in Peter his speech there is nothing which is not most conue­nient. For he saw that which all men ought to graunt, that this testimo­nie doth so appertain vnto the other Prophets, that yet notwithstāding it doeth chiefly commend Christ, not only because that he is the prince and chiefe of all the Prophets, but because all other former prophesies were directed toward him, and because God did at length speake abso­lutely by his mouth. For God spake in diuers maners, & at sundrie times in times past, vnto our fathers by the Prophetes, he added the conclusi­on at length, in the last dayes, in his only begotten sonne. Therefore it came to passe, that they wanted prophets for a certaine yeeres before his comming: Heb. 1.1.2. Malac. 4.4. Mat. 11.13. Iohn. 4.25. which thing is plainly gathered out of the wordes of Ma­lachie: who after that he hath commaunded the people to be mindfull of the law, he passeth ouer by & by vnto Iohn Baptist & vnto Christ: as if he should say, that the prophesies are now ended vntill the last reuelati­on come: according to that, The law and the prophets prophesied vntill Iohn: after that the kingdom of God is preached. And that was so com­mon amongest the people, that the woman of Samaria could say accor­ding to the common fame and opinion, We know that the Messias shall come, who will teach vs all things. Therefore we know that after the re­turne of the people, all the prophets ceased, to the end they might bee made more attentiue to heare Christe, by that silence or intermission of reuelations. Therefore Peter did not wrest this place, or abuse the same through ignorance, but he tooke that doctrine which all men had recei­ued for a principle: that god had promised to teach his people at the first by his prophets as by means, but at lēgth principally by Christ, at whose hands they were to hope for the perfect manifestation & laying open of al things. And to this purpose serueth that excellent testimony, or com­mendation wherewith his father setteth him foorth, Heare him.

Mat. 17.5.23 Euerie soule. Here, by a most greeuous punishment against the re­bellious, the authority of al the prophets, but most of al of Christ is esta­blished. And that for good causes: For seeing there is nothing that God doth account more precious than his worde, it cannot be that he should suffer the same to be freely contēned. Therfore if any man despised the lawe of Moses, he was adiudged to die the death. And hereunto Moses had respect when he said, He shalbe put away frō among the people. For God had adopted the stock and kinred of Abraham vnto himself, vpon this condition, that this might bee sufficient for them vnto the chiefest felicitie to be reckoned in that number, as it is said in the Psalme, Blessed is the people whose god is the Lord. And in another place, Blessed is the nation whom the Lorde hath chosen to be his inheritaunce. Wherefore it is not to be doubted, but that he pronounceth that he shall be blotted out of the booke of life, whosoeuer shall refuse to heare Christ. For he is not worthie to be accounted one of the church, whosoeuer he be that re­fuseth [Page 81] to haue him to be his master, by whō alone God doth teach vs, & by whom he will haue vs to heare himself: and he cutteth himselfe away from the bodie, whosoeuer he be, that refuseth to be vnder the head.

24 And all. When as he saith that all the prophetes doe with one consent send their scholers vnto Christe: that appeareth more plainely hereby which I said, that the commendation of the Gospel is contained vnder that testimony of Moses, and so consequently that the conclusion of prophecies is principally noted. Againe this maketh much for the certaintie of the Gospel, that al the prophets for a long time do yet not­withstanding so temper their forme of teaching with one consent, that they doe testifie all together, that men ought to hope for a certaine bet­ter, and more perfect thing. Therfore whosoeuer will beleeue Moses and the prophets, he must needs submit himself vnto the doctrine of Christ, Ioh. 5.47. without which, all that is lame and vnperfect which they taught.

25 You are the children. He signifieth that the grace of the couenant was appointed principally for them, which couenaunt God made with their fathers. And so as he pricked them forward to obey the Gospell by terrifiyng them with the terror of punishment, so be allureth them now againe to receiue the grace which is offered them in Christ. So that we see how that God omitteth nothing whereby he may bring vs vnto him selfe. And it is the dutie of a wise minister, so to pricke forwarde the slug­gish and slow bellies, that he doe lead those gently, which are apt to bee taught: wee must also note diligently this course of teaching, where Pe­ter sheweth that the Gospell is assigned and appointed vnto the Iewes. For it is not sufficient to haue the mercie of God preached vnto vs ge­nerally, vnlesse we also know that the same is offered vnto vs by the cer­taine ordinaunce of God. For this cause is it that Paule stādeth so much vppon the auouching of the calling of the Gentiles, because if any man should thinke, that the Gospell came vnto him by chaunce, Rom. 15.8. Eph. 3.3. & 4. when as it was scattered here and there, faith shoulde quaile: yea there should bee only a doubtful opinion in steed of faith. Therefore to the ende wee may stedfastly beleeue the promise of saluation, this application (that I may so terme it) is necessarie: that God doeth not caste foorthe vncertaine voyces, that they may hang in the ayre, but that he doth direct the same vnto vs by his certaine & determinate counsel. Peter telleth the Iewes, that Christe is promised vnto them after this sort, to the end they may more willinglie embrace him. And how proueth he this? because they are the children of the prophets and of the couenant. Hee calleth them the children of the Prophets, which were of the same nation, and ther­fore were heyres of the couenant, Gen. 17.7. which did belong vnto all the whole [Page 82] bodie of the people. For he argueth thus: God made his couenaunt with our fathers: Therefore wee which are their posteritie, are compre­hended in the couenaunt. Whereby the doubting subtiltie of the Ana­baptists is refuted, who do expound the children of Abraham only alle­gorically: as if God had had no respect to his stock, when he saide, I will be the god of thy seed. Certainly Peter doth not speake in this place of the shadowes of the law: but he affirmeth that this is of force vnder the kingdome of Christ, that God doth adopt the children together with the fathers: Rom. 9.7. and so consequently the grace of saluation may be extended vnto those which are as yet vnborne. I graunt in deed that many which are the children of the faithful, according to the flesh, are counted ba­stardes, and not legitimate, because they thrust themselues out of the holy progenie through their vnbeleef. But this doth no whit hinder the Lord from calling & admitting the seede of the godly into fellowship of grace. And so although the common election be not effectual in all, yet may it set open a gate for the special elect. Rom. 11.23. As Paul intreateth in the 11. to the Romanes, whence we must fet an answere for this question.

And in thy seed. He proueth that the couenant was made with the Fa­thers, because God said vnto Abraham, In thy seed shal all nations bee blessed. Gen. 22.18. But if we admit Paul his interpretatiō, this testimonie shal make nothing for the present cause. Paul teacheth that Christ is this seede. If the blessing be promised to all mankind by Christ, Gal. 3.16. what is this to the e­special or particular priuiledge of one nation? Secōdly Peter himself see­meth shortly after to subscribe to this expositiō of Paul, when as he saith that Christ was sent, that in him the Iewes may be blessed. For this could not be, vnles Christ were that blessed seed. I answere, When Paule refer­reth it vnto Christ, he standeth not vpon the word seed, but hee hath re­spect to an higher thing: to wit, that it cannot be one seed, vnles it be vni­ted & knit together in Christ, as in the head. For Ismael & Isaac althogh both of thē be the sonnes of Abrahā, yet do they not make one seed: be­cause they be diuided into two people. Therfore though many be estran­ged frō the family of Abrahā, which came of him according to the flesh, yet Moses noteth one certain body, whē he promiseth the blessing vnto the seed of Abrahā. And whence cōmeth the vnity, saue only from the head which is in Christ? In this sense doth Paul vnderstande this worde seed, of Christ, althogh it be a nowne collectiue, because if you depart frō him, the posteritie of Abraham shall be as torne members, neither shall there be any thing els in them, saue only meere wastnes & scattering a­broad. Peter agreeth with that doctrine, because he doth so extende the blessing vnto all the people, that he doth neuertheles seek the fountain in Christ. Secondly forasmuch as the Iewes doe what they can to wring from vs this testimonie, the godly Readers must arme thēselues against their cauils: & so much the rather bicause christian writers haue beene too slack in this point: as I haue said in the epist. to the Galathians. First as touching the word seed, there is no cause why they should prattle that Paul doth not rightly restraine it vnto Christ. For hee doeth not this simply, but in that respect whereof I haue spoken. In which point I con­fesse both our latine & Greek interpreters haue erred. Now we must see [Page 83] what this maner of speech doth import. The Gentiles shall be blessed in the seed of Abraham. Our men think that there is some cause noted, to wit, that through that seed the Gentiles shalbe blessed. The Iewes tosse this to & fro, because this phrase signifieth euery where in the scriptures an exāple or similitude: as on the otherside to be cursed in Sodom, in Is­rael, or in an other people, is to take them for a notable example of a curse. I answere that it is a doubtful speech, & taken diuersly according to the circumstance of the places which the Iewes do craftily dissemble. For they gather many places, out of which they proue that there is a cō ­parison made: as if it should be said, The gentiles shall desire to be blessed like to the seed of Abraham. But when as the scripture saith elswhere, They shall blesse themselues in the liuing God: as Iere. 4. Esay 65. Iere. 4.2. Esay. 65.16. Deut. 10.8. And a­gaine, do blesse in the name of the Lorde, Deut 10. and in other such like places: who doth not see that there is a cause expressed? Therefore I say that this forme of speech ought to bee vnderstood according to the cir­cūstāces of the places. And nowe forasmuch as I haue declared that the seed of Abraham can be found no where els saue only in Christ, it remai­neth that we cōsider of what sort the office of Christ is. So shall it appear vndoutedly, that he is not made a bare example or paterne, but that the blessing is trulie promised in him: because without him we be all accur­sed. Yet ther remaineth one dout. For certes both these are spokē in one sense: They shall be blessed in thee, &, In thy seed. But Abraham was no­thing els but a type or myrror of the blessing. I answere that in the per­son of Abraham that body is also noted out, which dependeth vpon one head & is knit together in the same.

All the families. The Iewes do grosly expound this, that all nations shal desire to be blessed, as the seed of Abraham. But wee say otherwise, That they shalbe ingraffed into the societie. For the name of Abrahā tended to this end, because it should come to passe that god shuld gather al peo­ple vnto him. Also when the prophets will declare the force hereof, they foretell euery where that the inheritance of saluation shall be common to the Gentiles. And heereby it appeareth, that the couenaunt of God, which was then proper to the Iewes alone, is not only cōmon to all men but is made with vs expresly. Otherwise we could not cōceiue that hope of saluation which is firme enogh out of the Gospel. Therfore let vs not suffer this promise to be wrong from vs, which is as it were a solemne de­claration, whereby the Lord maketh vs his heires together with the fa­thers. Whereunto Peter also had respect, when as he saith shortly after, That Christ was first sent vnto the Iewes. For hee doth signifie that the Gentiles also haue their order, though it be secundarie.

26 He hath raised vp his sonne. He gathereth out of the words of Moses that Christ is now reuealed. But the wordes do seeme to import no such thing: yet doth he reason fitly thus, because the blessing could no other­wise be, vnles the beginning therof did flowe from the Messias. For wee must alwaies remember this, that all mankind is accursed, and therefore there is a singular remedie promised vs, which is performed by Christe alone. Wherfore he is the onely fountaine & beginning of the blessing. And if sobeit Christ came to this end that he may blesse the Iewes first, [Page 84] and secondly vs, he hath vndoubtedly done that which was his dutie to doe, and we shall feele the force and effect of this dutie in our selues, vnlesse our vnbeleefe doe hinder vs. This was a part of the Priest his of­fice vnder the lawe, to blesse the people and least this should bee onlie a vaine ceremonie, Num. 6.27. Heb. 7.1.6. there was a promise added: as it is Numb. 6. And that which was shadowed in the olde priesthoode, was truely perfourmed in Christ. Concerning which matter we haue spoken more at large in the seuenth chapter to the Hebrewes. I like not Erasmus his translation. For he saith, When he had raised him vp, as if he spake of a thing which was done long agoe. But Peter meaneth rather, that Christ was raised vppe, when he was declared to be the author of the blessing: which thing since it was done of late and sodainly, it ought to moue their minds the more. For the scripture vseth to speake thus, as in the last place of Moses, wher­unto Peter alludeth. To raise vp a prophet, is to furnish him with neces­sary giftes to fulfil his function, and as it were to preferre him to the de­gree of prophetical honour. And Christ was raised vp then, when he ful­filled the functiō enioyned him by his father, but the same thing is done daily when he is offered by the Gospell that he may excell amongest vs. We haue said that in the Aduerbe of order, first, is noted the right of the first begotten, because it was expedient that Christ should beginne with the Iewes, that he might afterward passe ouer vnto the Gentiles.

Whiles that he turneth. Hee doth againe commend the doctrine of repentance, to the end we may learne to include vnder the blessing of of Christ newnes of life, as when Esaias promiseth that a redeemer should come to Sion, he addeth a restraint, Those which in Iacob shall be turned from their iniquities. For Christ doth not do away the sins of the faithful, to the end they may graunt liberty to themselues to sin vn­der this colour: but he maketh thē therewith all newe men. Although we must diligently distinguish these two benifittes which are linked to­gether, that this ground worke may continue, that we are reconciled to God by free pardon. I knowe that other men turne it otherwise: but this is the true meaning of Luke. For he speaketh thus word for worde: in turning euery one from his wickednes.

CHAP. IIII.

1 In this narration we must consider three things chiefly. That so soone as the truth of the Gospel doth once appeare, Satan setteth him­self [Page 85] against the same on the other side so much as he is able, & attēpteth all thinges that he may smoulder the same in the verie first beginnings. Secondly that God doth furnish his children with vnuincible force and strength, that they may stande stedfast and vnmoueable against all as­saultes of Satan: and not yeeld vnto the violence of the wicked. And last of all we must note the euent and end, that howsoeuer the aduersaries seem to beare the chiefest swindge, & they themselues do omit nothing which may serue to blot out the name of Christe: and on the other side howsoeuer the ministers of sound doctrine be as sheep in the mouths of wolues: yet doth god spread abroad the kingdome of his sonne, he foste­reth the light of the gospel which is lighted, & he is the protector of his children. Therefore so often as the doctrine of the Gospell ariseth, and diuers motions do rise on the other side, and the course thereof is letted diuers waies, there is no cause why godly mindes should faint or quaile as at some vnwonted thing: but they ought rather to remēber that these are the ordinary endeuors of Satan, so that we must think vpon this wel, before it come to passe, that it cannot otherwise bee, but that Satan will spue out all his might & main, so often as Christ doth come abroad with his doctrine. And therewithall let vs consider that the constancie of the apostles is set forth vnto vs for an example, least being ouercome either with any perils, or threatnings, or terrors, we leape back from that pro­fession of faith which the Lord requireth at our hands. And moreouer, let vs cōfort our selues with this, that wee need not to doubt but that the Lord wil giue prosperous successe whē we haue done our duty faithfully.

1 And as they spake. Hereby it appeareth how watchful the wicked be: because they are alwaies ready at an inch to stop the mouth of the ser­uants of Christ. And vndoutedly they came together as it were to quēch some great fire. Which thing Luke signifieth, when as hee saith that the ruler or captain of the temple came also, and hee addeth moreouer that they tooke it greeuously that the apostles did teach. Therfore they came not vpon thē by chaunce, but of set purpose: that according to their au­thoritie they might restrain the apostles & put them to silence. And yet they haue some shew of law & equitie. For if any man did rashly intrude himself, it was the office of the high priest to represse him: & also in like sort to keep the people in the obedience of the law & the prophets, & to preuent all new doctrines. Therfore when they heare vnknowen men, & such as had no publik authority, preaching vnto the people in the tēple, they seeme according as their office did require, & they were comman­ded by God to adresse themselues to remedie this. And surely at the first blush it seemeth that there was nothing in this action worthie of repre­hension: but the end doth at length declare that their counsell was wic­ked, & their affection vngodly. Againe it was an hard matter for the A­postles to escape infamie and reproch, because they being priuate & de­spised persons, did take vpon thē publike authority. To wit, because when things are out of order, many things must be assaied contrary to the cō ­mon custome: & especially when we are to auouch & defend religion & the worship of God. & the ringleaders thēselues do stop alwayes, & doe [Page 86] abuse that office against God, which was committed vnto them by god. The faithfull chāpions of Christe must swallow vp & passe through this ignominy in poperie. For a thousand sommers will go ouer their heads, before any reformation or amendment will wex ripe amongst them for the better. Therfor Luke standeth vpon this point, when as he saith that they were greeued, because the resurrectiō was preached in the name of Christ. For hereupon it foloweth that they did hate the doctrine before they knew the same. He expresseth the Saduces by name, as those which were more couragious in this cause. For they were almost a part of the Priests: but because the question is about the resurrection, they set them selues against the apostles more thā the rest. Furthermore this was most monstrous confusion amongest the Iewes, in that this sect which was so profane, was of such authority. For what godlines could remaine, whē as the immortalitie of the soul was coūted as a fable & that freely? But mē must needs run headlōg after this sort, whē they haue once suffred pure doctrin to fal to the ground amongst thē. Wherfore we must so much the more diligently beware of euerie wicked turning a side, least suche a step downe follow immediately. Some men thinke that the ruler of the tem­ple was chosen from among the priestes: but I doe rather thinke that he was some chiefe captaine of the Roman armie. For it was a place which was fortified both naturally and artificially. Again, Herod had builded a tower there, which was called Antonia. So that it is to be thought that he had placed there a band of souldiers, and that the Romaine Captaine had the gouernment of the Temple: least it should be a place of refuge for the Iewes, if they had stirred vppe any tumult, which wee may like­wise gather out of Iosephus. And this agreeth very wel that the enemies of Christ did craue the help of the secular power, vnder colour of appea­sing some tumult. In the meane season they seeke fauour at the handes of the Romanes, as if they were carefull to maintaine the right of their empire.

4 And many of them which heard. The Apostles are put in prison, but the force of their preaching is spread farre and wide, and the course therof is at libertie. Of which thing Paule boasteth very much, that the worde of God is not bound with him. And here we see that Satan & the wicked haue libertie graunted them to rage against the childrē of God: yet cā they not (maugre their heads) preuaile, but that god doth further and promote the kingdome of his sonne, Christ doth gather togeather his sheepe, and that a few men vnarmed, furnished with no garrisons, do shew foorth more power in their voice alone, than al the whole world by raging against thē. This is in deed no common work of God, that one sermon brought foorth such plentifull frute: but this is the more to be won­dered at, that the faithfull are not terrified with the present daunger, and discouraged from taking vp the crosse of Christe together with the faith. For this was a hard beginning for nouices. Christ did more euidēt­lie declare by this efficacie and force of doctrine, that he was aliue, than if he should haue offered his bodie to be handeled with hand, and to be seen with the eyes. And wheras it is said that the number of those which [Page 87] beleeued, did growe to be about fiue thousand, I do not vnderstand it of those which were newly added, but of the whole church.

5 It is a thing worthie to be noted in this place, that the wicked do omit no subtiltie that they may blot out the Gospell and the name of Christ, & yet do they not obtain that which they hoped for: because god doth make their counsels frustrate. For they make an assemblie where­in they doe all thinges so tyrannously, that yet notwithstanding luste beareth a shew of right, and libertie is driuen farre away, and at length, the truth may seem to be condemned by good right. But the Lord brin­geth vpon them a sodain feare, so that they dare not do that which they can, and which they do most of all desire: whatsoeuer the Apostles shall bring in defence of their cause, that shall remaine buried and shut vppe with the walles, where there is none which doth beare them any fauour. And therefore there is no place left for the truth. Yet wee see how the Lord bringeth their counsell to nought, whiles that beeing kept backe with feare of the people, they stay themselues and bridle their furie, to the ende they may auoid enuie. But I maruell much why Luke doeth m [...]ke Annas the highest priest in this place, seeing that it appeareth by Iosephus, that this honour was not taken from Caiphas, vntill Vitellius had entred Ierusalem to beare rule, after that Pilate was commanded to depart vnto Rome. All men graunt that the Lord was crucified in the eighteenth yeere of Tiberius And that empire did continue foure yeres longer. And it must needs be, that there were 3. yeres complete after the death of Christ, before Pilate was put from the office of the proconsull. For when Tiberius was dead, he came to Rome: So that Caiphas was hie priest yet 3. yeeres after the death of Christ. Wherfore it is to be thoght that that wherof Luke speaketh in this place, did not happē immediatly after the resurrectiō of Christ. Althogh the dout cānot thus be answered. [Page 88] For Iosephus reporteth that Ionathas was chosen into the place of Caiphas: but because this Ionathas was the sonne of Annas, it is a thing not vnlike to bee true, that the sonne was called by the name of the fa­ther: as Caiphas also had two names: for they did also call him Ioseph.

7 In what power. They do yet seeme to haue some zeale of God. For they feigne that they are carefull that the honor due vnto God, may not bee giuen to any other. Name is taken in this place for authoririe. In summe, they deal as if they were most earnest defenders & maintainers of Gods glory. In the mean season their importunatenes is wonderful, in that they go about to driue the apostles to make deniall, by asking ma­ny questions concerning a manifest matter, & to wring out by fear some [...]her thing than they had confessed. But God doeth bring their craftie wilinesse to naught, & maketh them heare that which they woulde not.

8 Peter being filled with the holy Ghost. It is not without great cause that Luke addeth this, to the ende wee may know that Peter spake not with such a maiestie of himself. And surely seeing hee had denied his master Christ, being afraid at the voice of a sielie woman, he should haue vtter­ly fainted in such an assembly, Mat. 26.70. whē he did only behold their pomp, vnles he had been vpholden by the power of the Spirite. He had great need of wisdome & strength. He excelleth in both these so much, that his answer is in deed diuine. He is another maner of man here than he was before. Furthermore this profiteth vs two maner of wayes. For this title or cō ­mendation is of no small force to set foorth the doctrine which shall fol­lowe immediatly, when it is saide that it came from the holy God. And we are taught to craue at the hands of the Lord the Spirit of wisedome and strength, when we make profession of our faith, to direct our hearts & minds. The fulnes of the spirit is taken for a large & no cōmō mesure.

9 If we be iudged. Vndoubtedly Peter layeth tyrannie to the charge of the Priestes & the Scribes, because they examine them vniustly concer­ning a benefit which deserueth praise, as if he and his felow had cōmit­ted some haynous offence. If saith he, wee bee accused for this cause, be­cause we haue made a sick man whole, Peter hath in this place more re­spect vnto the wicked affection of the mind, than vnto the very order of the question. For if vnder colour of a miracle, the Apostles woulde haue drawen away the people from the true & sincere worshippe of God, they should haue been worthily called to answere for themselues: because re­ligion doth far excell all the good thinges of this present life. But seeing they (hauing no cause at al) did wickedly make an offence of that which they ought to haue honored: Peter being supported with this cōfidence doth at the first gird them wittily with a taunting preface, because they sit as iudges to condemne good deedes. Yet he toucheth this point but lightly, that he may passe ouer vnto the matter.

10 Be it knowē vnto you. Peter might (as I haue alredy said) haue turned aside vnto many starting holes, if hee would not haue entred the cause: but because the myracle was wrought, to this ende, that the name of Christ might be glorified, he descendeth by and by vnto this. For hee knewe that he was the minister of such excellent power of GOD that [Page 89] he might haue a seale to confirme his doctrine. In the meane while the wicked, will they nill they, are enforced to heare that which they would haue had buried full deepe. When they haue done what they can, this is all, they cause Peter to auouch and obiect to their faces, that where­with they were so grieued, when it was spoken to others. And first he ma­keth Christ the authour of the myracle. Secondly because it seemed to be an absurde and vncredible thing, that a deade man should bee en­dewed with diuine power, he testifieth that Christ is aliue, because God hath raised him vp from the deade, howsoeuer they had crucified him. So that the myracle giueth him occasion to preach the resurrection of Christ. And by this testimonie Peter meant to prooue, that he was the true Messias. He saith that they had crucified him, not onely to the end he may vpbraide this vnto them, that they may acknowledge their fault: but also that they may vnderstand, that they haue in vaine striuen against God: and so consequently cease to rage so vnluckely and with such deadly successe.

11 This is the stone. He confirmeth by testimonie of Scripture that it is no new thing, that the ringleaders of the Church, which haue glori­ous titles giuen them, and haue the chiefe roome in the Temple of God, haue notwithstanding wickedlie reiected Christ. Therefore hee citeth a place out of the hundreth and eighteenth Psalme: Psa. 118.22. where Dauid complaineth that he is reiected of the Captaine of the people, and yet notwithstanding hee boasteth that hee was chosen of God, to haue the chiefe roome. Moreouer hee compareth the Church or the state of the kingdome by an vsuall metaphor to a building. Hee calleth those which haue the gouernment, the masters of the woorke, and hee ma­keth himselfe the principall stone, whereon the whole building is staied and grounded. Fot that is meant by the head of the corner. Therefore this is Dauids comfort, that howsoeuer the Captaines haue reiected him, so that they woulde not graunt him euen the basest place, yet did not their wicked and vngodlie endeuours hinder him from being extol­led by God, vnto the highest degree of honour. But that was shadowed in Dauid, which God woulde haue perfectly expressed in the Messias. Therefore Peter dealeth very aptly, when as he citeth this testimonie, as being spoken before of Christ as they knew full well that it did agree properly to him. Now we know to what end Peter did cite the Psalme: to wit, least the Elders and Priestes being vnaduisedly puffed vp with their honor, should take to themselues authoritie and libertie to allowe or disalow whatsoeuer they would. For it is euident that the stone refu­sed by the chiefe builders, is placed by Gods owne hande in the chiefe place, that it may support the whole house. Furthermore this hapneth not once onely, but it must bee fulfilled daily: at least it must seeme no new thing, if the chiefe builders do euen now also reiect Christ. Where­by the vaine boasting of the Pope is plainely refuted, who maketh his boast of the bare title, that he may vsurpe whatsoeuer is Christs. Admit we graunt to the Pope and his horned beasts that which they desire, to wit, that they are appointed to bee ordinarie pastours of the Church, [Page 90] they can go no farther at length, than to be called chiefe builders with Annas and Caiphas. And it is euident what account ought to bee made of this title, which they think is sufficient to mixe heauen & earth togither. Now let vs gather out of this place som things which are worth the noting. For as much as they are called master builders who haue go­uernment of the Church, the name itself putteth them in mind of their dutie. Therefore let them giue themselues wholly to the building of the temple of God. And because al men do not their dutie faithfully as they ought, let them see what is the best maner of building aright, to wit, let them retaine Christ for the foundation: that done, let them not mixe straw and stubble in this building, but let them make the whole building of pure doctrine: 1. Cor. 3.12. as Paul teacheth in 1. Cor. 3. Whereas God is saide to haue extolled Christ, who was reiected of the builders, this ought to cōfort vs, when as we see euen the Pastors of the church, or at least those which are in great honor, wickedly rebell against Christ, that they may banish him. For we may safely set light by those visures, which they obiect against vs: so that we need not feare to giue Christ that honor, which god doth giue to him. But if hee winke for a time, yet doeth he laugh at the boldnes of his enimies from on high, whiles they rage & fret vpō earth. Furthermore though their conspiracies be stronge and garded with all aides, yet must we alwayes assure our selues of this, that Christ his honor shall remaine safe and sound. And let the fruit of this confidence ensue also, that we be valiant and without feare in maintaining the kingdome of Christ, whereof God will be an inuincible defender, as he himselfe af­firmeth. We haue alreadie spoken of Peter his constancie, in that, one simple man, hauing such enuious iudges, and yet hauing but one partner in the present danger, sheweth no token at all of feare, but doth freelie confesse in that raging and furious companie, that thing which he knew woulde be receiued with most contrary minds. And whereas he sharplie vpbraideth vnto thē that wickednes which they had cōmitted, we must fet from hence a rule of speech, whē we haue to deale with the opē eni­mies of the truth. For we must beware of two faults on this behalf, that we seeme not to flatter by keeping silence or winking: for that were tre­cherous silence, whereby the truth should be betrayed. Againe, that we be not puffed vp with wātonnes, or immoderate heat, as mens minds do oftentimes break out more then they ought, in contention. Therfore let vs vse grauitie in this point, yet such as is moderate: let vs chide freely, yet without al heate of railing. We see that Peter did obserue this order. For at the first he giueth an honorable title: when hee is once come to the matter hee inueigheth sharply against them: neither could such vn­godlines as theirs was, bee concealed. Those which shal follow this ex­ample, shall not onely haue Peter to be their guide, but also the spirit of God.

Or more particular.12 Neither is there saluation in any other. Hee passeth from the species vnto the Or gene­rall. Genus: and he goeth from the corporall benefit, vnto perfect health. And assuredly Christ had shewed this one token of his grace, to the end he might be knowne to bee the onely author of life. Wee must [Page 91] consider this in all the benefites of God, to wit, that he is the fountaine of saluation. And he meant to pricke and sting the Priests with this sen­tence, whē as he saith that there is saluation in none other saue only in Christ, whom they went about to put quit out of remembrance. As if he should say, that they are twise damned, who did not onely refuse the sal­uation offered them by God, but endeuour to bring the same to naught, and did take from all the people the fruit and vse thereof. And although he seemeth to speake vnto deafe men, yet doth he preach of the grace of Christ, if peraduenture some can abide to heare: if not, that they may at least be depriued of all excuse by this testimonie.

Neither is there any other name. He expoundeth the sentence next go­ing before. Saluation (saith he) is in Christ alone: because God hath de­creed that it should be so. For by Name he meaneth the cause or mean. as if he shuld haue said, For as much as saluation is in Gods power only, he wil not haue the same to be common to vs by any other means, then if we aske it of Christ alone. Wheras he saith vnder heauen, they do com­monly referre it vnto creatures: as if he shoulde say, that the force and power to saue, is giuen to Christ alone. Notwithstanding I do rather thinke that this was added, because men cannot ascende into heauen, that they may come vnto God. Therefore seing we are so farre from the kingdome of God, it is needfull that God doe not onely inuite vs vnto himselfe, but that reaching out his hand, he offer saluation vnto vs, that we may enioy the same. Peter teacheth in this place, that he hath done that in Christ, because he came downe into the earth for this cause, Ephe. 4.10. that he might bring saluation with him. Neither is that contrary to this do­ctrine that Christ is ascended aboue all heauens. For hee tooke vppon him our flesh once for this cause, that hee might be a continuall pledge of our adoption. He hath reconciled the father to vs for euer by the sa­crifice of his death: by his resurrection he hath purchased for vs eternal life. And he is present with vs now also, that he may make vs partakers of the fruite of eternall redemption: but the reuealing of saluation is handled in this place, and wee knowe that the same was so reuealed in Christ, that we neede not any longer to say, Who shall ascend into hea­uen? Rom. 10. And if so bee this doctrine were deepely imprinted in the mindes of all men, Rom. 10.6. then shoulde so many controuersies concerning the causes of saluation, be soone at an ende, wherewith the Church is so much troubled. The Papistes confesse with vs, that saluation is in God alone, but by and by they forge to themselues infinite wayes to attaine vnto the same. But Peter calleth vs backe vnto Christ alone. They dare not altogither denie that wee haue saluation giuen vs by Christ: but whiles they feigne so manie helpes, they leaue him scarce the hun­dreth parte of saluation. But they were to seeke for saluation at the handes of Christ, wholly: for when Peter excludeth plainely all other meanes, hee placeth perfect saluation in Christ alone, and not some parte thereof onelie. So that they are farre from vnderstanding this doctrine.

13 Here may we see an euill conscience: for being destitute of right & reason, they break out into open tyranny, the hatred wherof they had assaied to escape. Therfore he doth first declare that they were conuict, that it may appeare that they did war against God wittingly & willingly like Gyants. For they see a manifest worke of his in the man which was healed, and yet do they wickedly set themselues against him. In as much as they knowe that Peter and Iohn were men vnlearned and ignorant, they acknowledge that there was somewhat more than belongeth to man, in their boldnesse: therefore they are enforced to wonder whether they will or no. Yet they breake out into such impudencie, that they feare not to seeke some tyrannous meanes to oppresse the truth. When as they confesse that it is a manifest signe, they condemne themselues therin of an euil conscience. When they say that it is knowne to al men, they declare that passing ouer God, they haue respect vnto men onely. For they bewray their want of shame therby, that they would not haue doubted to turne their backe, if there had beene any colour of deniall. And when they aske what they shall doe, they make their obstinate wickednesse knowne vnto al men. For they would haue submitted them selues vnto God, vnlesse diuellish furie had carried them away to some other purpose. This is the Spirit of giddines and madnesse, wherewith God doeth make his enimies drunke. So when they hope shortly after that they can by threatnings bring it about, that the fame shall goe no farther, what can bee more foolish? For after they haue put two simple men to silence, shall the arme of God be broken?

17 In threatning let vs threaten. Here may wee see what a deadly euill power, voide of the feare of God is. For when that religion and reue­rence which ought, doth not reigne, the more holy the place is which a man doth possesse, the more boldly doth he rage. For which cause wee alwayes take good heed that the wicked bee not preferred vnto the go­uernment of the Church. And those which are called to this function, must behaue themselues reuerently and modestly, least they seeme to be armed to do hurt. But and if it so happen they abuse their honor, the [Page 93] Spirite declareth there as in a glasse, what small accompt wee ought to make of their decrees and commaundementes. The authoritie of the Pastors hath certaine bounds appointed, which they may not passe. And if they dare be so bolde, we may lawfully refuse to obey them, for if we should, it were in vs great wickednes: as it followeth now.

19 Whether it be right. Let vs remember to whom they make this answere. For this councel did vndoubtedly represent the Church: yet because they do abuse their authoritie, the Apostles say flatly that they are not to be obeyed. And (as men vse to do in an euident matter) they referre ouer the iudgement vnto their aduersaries, for a reproch vnto them. Furthermore it is worth the noting, that they set the authori­tie of God against their decrees. Which thing should be done out of season, vnlesse they were the enemies of God, who notwithstanding were otherwise the ordinarie Pastors of the Church. Moreouer the A­postles expresse a farther thing also, to wit, that the obedience which men vse toward euill and vnfaithful Pastors, howsoeuer they holde the lawfull gouernement of the Church, is contrarie to God. This question doth the Pope aunswere pleasauntly, because he saith that all those thinges are diuine oracles whatsoeuer it hath pleased him to blunder out vnaduisedly. By this meanes the daunger of contrarietie is taken a­way. But the Bishops can chalenge no more at this day, than God had giuen then to the order of the Priestes. Therefore this is a toy too chil­dish, That they can commaund nothing but that which is agreeable to the commaundement of God. Yea rather the thing it selfe declareth euidently, that there shall be no conflictt then, if they suffer their vaine and vnbridled lust to raunge freely, hauing vanquished and renounced the doctrine of Christ. Therefore by what title soeuer men be called, yet must we heare them onely vpon this condition, if they leade vs not away from obeying God. So that we must examine all their traditions, by the rule of the worde of God. We must obey princes and others which are in authoritie: yet so, that they robbe not God (who is the chiefe king, Father, and Lord) of his right, and authoritie. If we must ob­serue such modestie in politique gouernemente, it ought to bee of farre more force in the spirituall gouernement of the Church. And least according to their wonted pride, they thinke that their authoritie is [Page 94] abated, when God is extolled aboue them, Peter draweth them away from such pleasant flattering of themselues, telling them that this mat­ter must be determined before the iudgement seat of God, for he saieth plainelie, Before God: because howsoeuer men be blinded, yet wil God neuer suffer any man to be preferred before him. And sur [...]ly the Spirite did put this answere in the mouth of the Apostles, not onely to the end he might represse the furiousnes of the enimies, but that he might also teach vs what we ought to do, so often as men become so proud, that ha­uing shaken off the yoke of God, they will lay their owne yoke, vpon vs. Therefore let vs then remember this holy authoritie of God, which is able to driue away the vaine smoake of all mans excellencie.

20 For we cannot. Manie things which are found out by hearing and seing, may yea ought to bee concealed, when as the question is concer­ning the redeeming of peace. For this is a point of discourtesie and of wicked stubbernes to mooue and raise a tumult about vnnecessary mat­ters: but the Apostles doe not speake generally, when as they say they cannot but speak. For the Gospel of Christ is now in hand, wherein con­sisteth both the glory of God, and the saluation of men. It is an vnmeete thing and sacrilegious wickednesse, that the same should be suppressed by prohibitions and menacings of men: for God commandeth that his Gospel be preached: especially sythence they did know that they were chosen to be witnesses & preachers of Christ: and that God had opened their mouth. Therefore whosoeuer putteth them to sylence, he indeuo­reth so much as he is able to abolish the grace of God, and for do the sal­uation of men. And if so be it a prohibition so wicked doe stoppe our mouthes, wo be to our sluggishnes. Now let all men see what confession God requireth at their hands: least when they keepe silence because of men, they heare a fearefull voice proceede out of the mouth of Christ, whereby their vnfaithfulnes shalbe condemned. And as for those which are called vnto the office of teaching, let thē be terrified with no threatnings of men, with no colour of authoritie, but let them execute that of­fice which they knowe is inioyned them by God. 1. Cor. 9. Woe be vnto me, saith Paul, if I preach not the Gospel: because the function is committed vn­to me. Neither ought we only to set this commandement of god against the tyrannous commandements of men: but also against all lets which Satan doth oftentimes thrust in, to breake off and hinder the course of the Gospel. For we haue need of a stronge buckler to beare off such sore assaults, which al the ministers of Christ do feel but howsoeuer we speed this is a brasen wall, that the preaching of the Gospel doth please God: and therefore that it can for no cause be suppressed.

21 And when they had threatned them. And here is the end of sedition, that the wicked cease not to breath out their furie, yet are they bridled by the secrete power of God, so that they cannot tell howe to doe any hurt. How is it that being content with threatnings, they do not also rage against their bodies, saue onely because the power of God doeth binde them as a chaine? Not that the feare of God doth preuaile with them for it is the regarde of the people alone which hindreth them: but the [Page 95] Lord doth binde them with his bonds though they be ignorant thereof. Luke commēdeth vnto vs the prouidence of God in preseruing his chil­dren: and though it be hidden from the wicked, yet we may behold the same with the eyes of faith. Furthermore the woonderfull Counsell of God doth shew it selfe heere, in that the glory of Christ is furthered by those which are his most deadly enimies. For whereas the Priestes doe assemble themselues togither, it is not done without great rumour. All men waite for some rare and singular euent: the Apostles depart being let loose and acquitted. Therefore the aduersaries are not onely van­quished: but they confirme the Gospel against their will. Notwithstan­ding it is expedient for vs to marke again, that the faithful do so get the victorie, that they are alwaies humbled vnder the crosse. For they are threatned againe and straitly charged that they teach not hencefoorth in the name of Christ. Therefore they doe not so get the vpper hande, that they doe not triumph, saue onely vnder the reproch of the crosse. Whereas Luke saith that they did all glorifie God, he noteth the fruite of the miracle now the second time: although it may be that they were not all brought vnto the perfect ende. For that man which is touched with the feeling of the power of God, & doth not come vnto Christ, neither hath his faith confirmed by the myracle, he staieth as it were in the midway. Yet this was some thing, though not al, that the power of God was acknowledged in the healing of the man, so that the aduersaries being ashamed, did cease off from their furie, or at least giue backe a little.

23 Furthermore when they were let goe. It shall appeare by and by to what end they declared to the other disciples, what things had befallen them: to wit, that they might be the more emboldned and encouraged by the grace of God heereafter: secondly that they might arme them­selues with praier against the furious threatnings of their enimies. And thus must the children of God doe, one must pricke forward another, and they must ioine hand in hand that they may vanquish the common aduersary fighting vnder Christs banner. They consider with themselues what dangers hang ouer their heads, to the end they may be the more ready to enter the same: although they see their enemies prease sore vp­pon them: yet least it should greeue them to haue a newe cumbat euer nowe and then: they assure themselues that they shall be inuincible throgh the same power of God wherby they gat the victory before. And it is to be thought (although Luke make no mention thereof) that the Apostles being contented with their former aunswer, did not contende with those furies: & yet we must perswade our selues that they were not so forgetfull of their former constancie, that they did submit themselues vnto their vngodly decree like slaues.

Wee are taught by this example, what is our duetie to doe, when our aduersaries doe imperiously threaten vs. For wee must not careleslie laugh in time of daunger, but the feare of daunger ought to driue vs to craue helpe at the hands of God: and this is a remedie to comfort and set vs vp on foote, least being terrified with threatnings, wee cease off from doing our duetie. Heere is a double fruit of this historie: that the disciples of Christ doe not ieast when they heare that their enimies doe threaten them so sore, and prease so sore vppon them, as carelesse and sluggish men vse to doe, but being touched with feare, they flie to seeke helpe at the handes of God: And againe they are not terrified, nei­ther yet do they conceiue any immoderate feare: but craue of God in­uincible constancie with right godly petitions.

24 Thou art God which hast created. Although this title and commen­dation of Gods power be generall, yet it ought to be referred vnto the present matter. For they do in such sort acknowledge the power of God in the creation of the whole world, that they applie the same therewith all vnto the present vse. In like sort the Prophetes do oftentimes com­mend the same, to the end they may redresse that feare which troubleth vs when we behold the power of our enimies. Secondly they adde there­unto the promise: & they make these two the foundations of their bold­nesse, wherewith they are emboldned to pray. And surely our prayers are such as they ought to be, and acceptable to God, onely then, when as staying our selues vpon his promises and power, wee pray with certaine hope to obtaine that for which we pray. For we cannot otherwise haue any true confidence, vnlesse God do will vs to come vnto him, and pro­mise that he is readie to helpe vs: and secondly vnlesse we acknowledge that he is able ynough to helpe vs. Wherefore let the faithfull exercise themselues in this double meditation, so often as they addresse them­selues vnto prayer. Furthermore we gather hereby after what sort we ought to consider the creation of the world: to wit, that we may knowe that all thinges are subiect to God, and ruled by his will: and when that the worlde hath done what it can, there shall no other thing come to passe but that which God hath decreed: yea that the wantonnesse of the [Page 97] wicked is monstrous, as if the clay should resist the potter. For this is the meaning of the faithful generally, that whatsoeuer dangers hange ouer their heads, yet can God preuent the same infinit wayes, for as much as all things are in his hande: and that hee is able to make all the parts of heauen and earth (which he hath created) to obey him.

25 Who by the mouth of Dauid. They discende nowe vnto the seconde member, that they aske nothing but that which God hath promised to performe. So that his will and power are ioyned togither, to the ende they may fully assure themselues that they shall obtaine their requestes. And because the kingdome of Christ is now in hand, they make rehear­sall of the promise of God, wherein he promiseth to defende and main­taine the same: so that when the whole worlde hath done what it can to ouerthrow it, yet all shall bee in vaine. And heerein appeareth their Godlinesse, and syncere zeale, in that they are not so much carefull for their owne safetie, as for the encreasing and aduancement of the king­dome of Christ.

Why haue the Gentiles raged? Wee must needes confesse that Dauid speaketh of himselfe: who after he was chosen King by the Lord, and an­nointed by Samuel the Prophet, did enioy the kingdome verie hardly, because his enimies withstoode him on euerie side. Wee knowe howe the rulers and people conspired togither with Saul and his familie: af­ter that, the Philistines and other straunge enimies, despising him when hee came newlie to the crowne, made warre against him, striuing who should beginne first. Wherefore it is not without cause that he complai­neth that the Kings rage and take counsell togither, and that the peo­ple doe goe about diuerse things. Neuerthelesse because he knew that God was the supporter of his kingdome, hee derideth their foolish en­terprises, and affirmeth that they are vaine. But because his kingdome was established, that it might bee a figure or image of the kingdome of Christ; Dauid doth not stay still in the shadowe it selfe, but hee appre­hendeth the bodie: yea the holy Ghost, as the Apostles doe truely re­pete the same, doeth sharply reprooue the foolish and ridiculous mad­nesse of the worlde, in that they dare inuade the kingdome of Christ which God had established, as well in the person of Dauid as of Christ himselfe. And this is a singular comfort, in that we heare that God is on our side, so long as wee goe on warfare vnder the kingdome of Christ. Heereby we may perswade our selues, that howsoeuer al men both high and low, doe wickedly conspire togither against this kingdome, yet shal they not preuaile. For what is all the whole world compared with God? But wee must first of all knowe and assure our selues of this, that God will continually maintaine the kingdome of his sonne, whereof he him­selfe is the author, so that we may set his decree (which shal not be bro­ken) against the rashnesse of men: that trusting to the help of his hand, wee may not doubt to despise all the preparation and furniture of men though they be terrible. And he doth diligently expresse how great the bandes of the aduersaries are: hee saith that they attempt all things, he doeth also recken vp their counsels, least any of these doe terrifie vs. [Page 88] Furthermore when as the Psalm teacheth, that the kingdome of Christ shall endure, maugre the heades of the aduersaries, it doth also shewe that there shall be many aduersaries, which shall endeuour to ouerthrow the same. On the one side hee bringeth in the Kinges raging, on the other, the people all out of quiet. Whereby he signifieth that all estates shall be offended at it. And no maruell, because nothing is more contra­rie to the flesh, than the Spirituall sworde of the Gospell, wherewith Christ killeth vs, Rom. 15.16. that he may make vs obey him. Therefore wee must know this for a suertie, that the kingdome of Christ shall neuer be quiet in the world least when we are to fight, we be afraid as at some strange thing.

26 Against the Lorde and his Christ. The Spirit teacheth by this worde that al those doe make warre against God, which refuse to submit them­selues to Christ. They doe full little think this oftentimes. Notwith­standing it is so, that because God will raigne in the parson of his sonne alone, we refuse to obey him, so often as we rebell against Christ. As the Lord himselfe saieth in Iohn, Hee which honoreth not the sonne, hono­reth not the father. Wherefore let the hypocrites professe a thousande times, that they meane nothing lesse, than to make warre against God, yet shal they finde this true, that God is their open enemy, vnlesse they embrace Christ with his gospell. The vse of this doctrine is double: For it armeth vs against all the terrours of the flesh, because wee must not feare, lest they get the victorie of God, which withstand the Gospell. A­gaine we must beware, lest through the contempt of godlie doctrine, we aduaunce our selues against God to our owne destruction.

27 Haue met togither in this citie. They declare that this prophecie was prooued to bee true by the euent, to the ende they may belieue the same more assuredly. For the sense is, Lorde thou hast spoken it, and we haue in trueth tryed the same to be true. And they call to mynde that which was done fowre yeeres before or there about. In like sort it is ex­pedient for vs to applie the euents of things which are foretolde, to the confirmation of our faith. But because it might seeme that the matter fell out farre otherwise then, than the Psalme pronounceth, for asmuch as they raged not in vaine, neither were the assaultes of the enemies frustrate, when they had put Christ to death: and theire violence went further afterward after a fearefull manner: the faithfull remooue this offence: and say that the enemies could doe no more, than God had ap­poynted. Therefore howsoeuer the wicked did suppose that Christ was quite taken awaye by death, and did now vainlie triumph, yet the faith­full confesse that their rage was all but vaine. But here may a question be mooued, why he calleth them the Gentiles and people of Israel, seing there was but one bodie. I think that the diuersitie of countries is noted in this place, out of which the Iewes came togither to the feast: as if they should haue said, that the Iewes which were borne in diuers places, ha­uing made as it were a concourse, did assault the kingdome of Christ, yet was their furie frustrate and of none effect.

Thy holie sonne Iesus. The Grecians vse the verie same worde which I [Page 89] translated euen now, Seruant, when mention was made of Dauid: for they call pa [...]da somtimes a seruant, sometimes a Sonne. And Dauid i [...] so called, because he was the minister of God, as well in ruling the people, as in the office of a Prophet. But this worde Sonne agreeth better with the person of Christ, vnlesse some man had leifer take it thus, that Luke meant to allude vnto that likelihood which Dauid had with Christ, when he setteth downe a worde of a double signification. It is expresly saide that God hath annointed his sonne, that that may truely agree to him which is in the Psalme: for in annointing him, God made him a King. And yet wee must note therewithall what manner annointing this was: for we know that he was not annointed with visible oile, but with the ho­lie Ghost.

28 That they might doe. I haue alreadie declared to what ende this is spoken: that the kingdome of Christ was so farre from being ouerrunne by that conspiracie, that in truth it did then florish. Notwithstanding herein is contained a singular doctrine, that God doth so gouerne and guide all things by his secrete counsel, that he doth bring to passe those things which he hath determined, euen by the wicked. Not that they are readie willinglie to do him such seruice, but because he turneth their counsels & attempts backward: so that on the one side appeareth great equitie and most great righteousnesse: on the other appeareth nought but wickednesse and iniquitie. Which matter we haue handled more at large in the second Chapter. Let vs learne here by the way, that we must so consider the prouidence of God, that wee knowe that it is the chiefe and onely guider of all thinges, which are done in the worlde: that the diuell and all the wicked are kept backe with Gods bridle, least they should doe vs any harme: that when they rage fastest, yet are they not at libertie to doe what they list, but haue the bridle giuen them, yet so farre forth as is expedient to exercise vs. Those men which do acknow­ledge the foreknowledge of God alone, and yet confesse not that all things are done as it pleseth him, are easily conuict by these words, That God hath appointed before that thing to be done which was done. Yea Luke being not contented with the worde counsel, addeth also hand, vn­properly, yet to the end he might the more plainely declare that the e­uents of things are not onely gouerned by the counsell of God, but that they are also ordered by his power and hand.

29 And now O Lord. They doe very well extend that vnto themselues, which they cited concerning Christ: because hee will not bee separated from the Gospell: yea what trouble so euer befalleth his members, hee applieth that to his owne person. And they craue at Gods handes that hee will beate downe the crueltie of the aduersaries: yet not so much for their owne sake, that they may liue quietlie and without vex­ation, as that they may haue libertie to preach the Gospell in all places. Neither was it for them to desire a life which they might, spende idlely, hauing forsaken their calling. For they adde, Graunt vnto thy seruauntes O Lorde, that they may speake boldly. And by the way wee must note this speech, that the Lorde woulde beholde their [Page 100] threatnings. For seeing it belongeth properly to him, to resist the proud and to throw downe their loftie lookes: the more proudlie they bragge and boast, the more doe they vndoubtedly prouoke God to be displea­sed with them, and it is not to be doubted but that God being offended with such indignitie and crueltie, Esai. 37.14. & 17. will redresse the same. So Ezechias to the end he may obtaine helpe in extremitie, declareth before the Lord the arrogancie of Senacherib and his cruell threatnings. Wherefore let the crueltie and reproches of our enimies rather stirre vp in vs a desire to pray, than any whit discourage vs from going forward in the course of our office.

30 Graunt vnto thy seruants. Seeing that one myracle had stinged the enimie so sore, howe is it that these holy men do desire to haue new my­racles done daily? Therefore we gather that hence, which I haue alrea­die touched, that they make so great account of the glorie of God, that in comparison of this, they set light by all other thinges. They haue re­spect vnto this one thing onely, that the power of God may be declared by myracles, which the godlie ought alwayes to desire, although the ad­uersaries burst, and all the whole Hell doe rage. The same must wee also thinke of boldnesse to speake. They knewe that the wicked coulde abide nothing worse, than the free course of the Gospel: but because they knowe that that is the doctrine of life, which God will haue pub­lished whatsoeuer befall: they doe vndoubtedly preferre the preaching thereof before all other thinges, because it is acceptable to God. And we are taught that wee doe then rightlie acknowledge the benefites of God as we ought, if by this occasion wee bee pricked forward to pray, that hee will confirme that which he hath begunne. The Apostles had shewed a token of heroicall fortitude: nowe againe they pray that they may bee furnished with boldnesse. So Paule desireth the faithfull, to pray vnto the Lorde that his mouth may bee opened, whereas notwith­standing his voyce did sounde euery where. Therefore the more we per­ceiue our selues to be holpen by the Lorde, let vs learne to craue at the hands of God that we may goe forward hereafter: Ephes. 6.19. and especially seeing the free confession of the Gospel is a singular gift of God, we must con­tinually beseech him to keepe vs in the same.

31 And when they had prayed. Luke declareth nowe that God did not onely heare this prayer, but did also testifie the same by a visible signe from heauen. For the shaking of the place shoulde of it selfe haue done them small good: but it tendeth to another ende, that the faithfull may knowe that God is present with them. Finallie it is nothing else but a token of the presence of God. But the fruite followeth, for they are all filled with the holy ghost, and endowed with greater boldnesse. Wee ought rather to stande vppon this seconde member. For whereas God did declare his power then by shaking the place, it was a rare and extra­ordinarie thing: and whereas it appeared by the effect, that the Apo­stles did obtaine that which they desired, this is a perpetuall profite of prayer, which is also set before vs for an example.

32 And the multitude. In this place there are three thinges commen­ded: that the faithfull were all of one minde: that there was a mutuall partaking of goods amongst them: that the Apostles behaued them­selues stoutly in auouching the resurrection of Christ. He saith that the multitude had one heart: because this is farre more excellent than if a few men should haue a mutuall consent. And heretofore hee hath declared that the Church did grow to be about fiue thousand. And now he saieth that there was wonderfull concord in so great a multitude, which is a very hard matter.

And surelie where faith beareth the chiefe sway, it doth so knitte the hearts of men togither, that all of them do both will and nill one thing. For discord springeth hence, because wee are not all gouerned with the same Spirit of Christ. It is well knowne that by these two words heart & soule, he meaneth the will. And because the wicked do oftentimes con­spire togither to do euill: this concord was laudable and holy therefore, because it was amongst the faithful.

And no man did say. This is the second member: that they coupled this loue with externall benefits. But we shall see anon, after what sort they had their goods common. This is nowe worth the noting in the text of Luke, that the inwarde vnitie of mindes goeth before as the roote, and then the fruite followeth after. And surely euen we ought to obserue the same order, wee must one loue another, and then this loue of ours must shewe it selfe by external effects. And in vaine do we boast of a right af­fection, vnlesse there appeare some testimonie thereof in externall offices. Moreouer Luke declareth there with all, that they were not of one minde for any respect of their owne commoditie, for as much as the rich men, when they did liberally bestowe their goods, sought nothing lesse then their owne gaine.

33 And with gre [...] power. This thirde member appertaineth to do­ctrine. For Luke doth signifie that the zeale which the Apostles had to preach the Gospel, was so farre from being diminished, that they were rather endewed with newe power. Whereas he doeth onely name the [Page 102] resurrection of Christ, it is Synecdoche: for this part is put for the whole Gospel. But Luke maketh mention of the resurrection alone, because it is as it were the furnishing or fulfilling of the Gospel: and secondlie be­cause they had endured a sore cumbat for the same, and the Sadduces were sore grieued at it, who did then beare the chiefe swindge.

And greate grace was. He signifieth that this serued not a little to the spreading abroade of doctrine, in that by healping the poore so bounti­fully, they found fauour at the handes of straungers. For he saieth that they were beloued, because they were beneficiall. Therefore there is a shewing of a reason in these wordes, No man amongest them did lack. Al­though wee neede not doubt of this, but that their honestie, and tempe­raunce, and modestie, and patience, and other vertues did prouoke ma­nie to beare them good will. Hee declareth afterwarde, after what sorte they had their goods common, which hee had touched before: to wit, that the rich men soulde their landes and houses, that they might re­lieue the pouertie of the poore.

34 For so manie as were. Although this bee an vniuersall speech, yet is it all one as if it were indefinite. And assuredly it is to be thought, that there were manie which did not diminish their possessions, and that may be gathered out of the text. For when he speaketh of Ioses anone, vndoubtedly hee meant to note a notable example passing all others. Therefore hee saieth, that all did that which manie did euerie where. Neither doth this disagree with the common vse of the Scripture. A­gaine he meaneth not that the faithful solde all that they had, but one­ly so much as neede required. For this is spoken for amplifications sake, that the rich men did not only relieue the pouertie of their brethren of the yerelie reuenue of their landes, but they were so liberall, that they spared not their lands. And this might bee, though they did not robbe themselues of all, but onely a little diminish their reuenues. Which wee may gather againe out of the woords of Luke: For hee saieth that this was the end, that no man might lack. He sheweth further that they vsed great wisdome: bicause it was distributed as euery man had need. Ther­fore the goods were not equally deuided, but ther was a discrete distri­bution made, lest anie should be out of measure oppressed with pouertie. And peraduenture Ioses hath this commendation giuen him by name, because he sold his onely possession. For by this meanes hee passed all the rest. Hereby it appeareth what that meaneth, that no man counted any thing his owne, but they had all things common. For no man had his owne priuatly to himselfe, that he alone might enioy the same, neg­lecting others: but as neede required, they were readie to bestow vpon al men. And now we must needs haue more then yron bowels: seing that wee are no more moued with the reading of this historie. The faithfull did at that day giue abundantly euen of that which was their owne: but wee are not onely content at this day wickedly to [...]ppresse that which we haue in our handes, but doe also robbe others. They did simplie and faithfully bring forth their owne: we inuent a thousand subtile shifts to draw all things vnto vs by hooke or by crooke. They laid it downe at the [Page 103] Apostles feete: we feare not with sacrilegious boldnesse to conuert that to our owne vse, which was offered to God. They sold in times past their possessions: there reigneth at this day an vnsatiable desire to buy. Loue made that common to the poore and needie, which was proper to eue­ry man: such is the vnnaturalnes of some men now, that they cannot a­bide that the poore should dwell vpon the earth, that they shoulde haue the vse of water, aire, and heauen. Wherefore these things are written for our shame & reproch. Although euen the poore themselues are too blame for some part of this euill. For seeing goods cannot be common after this sort, saue onely where there is a godly agreement, and where there reigneth one heart and one soule: manie men are either so proud, or vnthankfull, or slouthfull, or greedie, or such hypocrites, that they do not onely so much as in them lyeth, quite put out the desire to doe well: but also hinder habilitie. Galath. 6.9. And yet must we remember that admonition of Paul, that w [...] be not wearie of well doing. And whereas vnder colour of this, the Anabaptists and fantastical men haue made much adoe, as if there ought to be no ciuil property of goods amongst Christians, I haue alreadie refuted this folly of theirs in the second Chapter. For neither doeth Luke in this place prescribe a lawe to all men, which they must of necessitie follow, whiles that he reckoneth vp what they did, in whom a certaine singular efficacie and power of the holy Spirit of God did shew it selfe: neither doth hee speake generally of all men, that it can bee ga­thered that they were not counted Christians which did not sell all that they had.

CHAP. V.

1 Those thinges which Luke hath reported hitherto, did shewe that that companie which was gathered togither vnder the name of Christ was rather a companie of Angels than of men. Moreouer that was in­credible vertue, that the rich men did dispoile themselues of their owne accord, not onely of their money, but also of their land, that they might relieue the poore. But now he sheweth that Satan had inēnted a shift to get into that holy companie: & that vnder color of such excellēt vertue. [Page 104] For he hath wonderfull wiles of hypocrisie to insinuate himselfe. This way doth Sathan assault the Church, when as he cannot preuaile by o­pen war. But wee must specially in this place haue respect vnto the drift of the holy Ghost. For in this historie he meant to declare, first how ac­ceptable singlenesse of heart is to God, and what an abhomination hy­pocrisie is in his sight: secondly howe greatlie hee alloweth the holy and pure policie and gouernment of his Church. For this is the princi­pall point, the punishment wherewith God punished Ananias and his wife. As the greatnesse thereof did at that time terrifie them all, so it is vnto vs a testimonie, that God cannot abide this vnfaithfulnesse, when as bearing a shew of holines where there is none, we do mocke him con­temptibly. For if hauing weighed all the circumstances, we be desirous to know the summe: Luke condemneth no other fault in Ananias, than this, that he meant to deceiue God and the Church with a faigned of­fering. Yet there were more euils packed vnder this dissimulation: the contempt of God, whom he feareth not, though hee knewe his wicked­nesse: sacrilegious defrauding, because hee keepeth backe parte of that which hee professed to bee holy to God: peruerse vanitie and ambiti­on, because hee vaunteth himselfe in the presence of men without ha­uing any respect vnto Gods iudgement: want of faith, because he would neuer haue gone this way to worke, vnlesse he had mistrusted God: the corrupting of a godlie and holy order: furthermore the hypocrisie it self was a great offence of it selfe. The fact of Ananias did beare a goodlie shew, although he had giuen onely the halfe of his lande. Neither is this a small vertue, for a rich man to bestow the halfe of his goods vpon the poore: Prou. 15.8. but the sacrifices of the vngodly are an abhomination to God: neither can any thing please him, where the singlenesse of heart is wanting. Luke. 21.2. For this cause is it that Christ maketh more account of the two mites offered by the widdowe, than of the great summes of others, who of their great heapes giue some part. This is the cause why God doth shewe an example of such sharpe punishment in Ananias. Nowe let vs note euerie point by it selfe. He laide it at the feete of the Apo­stles. Loe what ambition doth. Ananias is ashamed, not to be accoun­ted one of the best. therefore although hee be greedie of monie, yet to the ende he may purchase a name amongst men, hee depriueth himselfe of some part of his riches. In the meane while hee doeth not consider that hee lyeth and disceiueth in the sight of God, and that God will pu­nish this lye. So it is, that he honoreth the Apostles feete, more than Gods eyes. Wherefore wee must take good heede, that when wee doe well, wee doe not seeke to bee praised of the by standers: and it is not without cause that Christ saieth, that it is profitable for vs, when wee giue our almes, to haue the left hande ignorant of that which the right hand doth.

3 And Peter saide. Howe did Peter knowe Ananias his fraude and purloigning? vndoubtedly by the reuelation of the Spirite. Therefore Luke signifieth vnto vs, that the Apostles did after a sort represent gods person, and supplie his roome. If the Spirite of God by the mouth of a [Page 105] mortall man, do so sore vrge an hypocrite, being otherwise painted with the beautifull colour of vertues, how shall the reprobate abide the voice of god himself, with the sound of the trūpet, when they shal appear be­fore his iudgement seat? Furthermore Peter pointeth out the cruelnes and horriblenes of the offence, by his question, when he saith, that Sa­tan had filled the hart of Ananias. For there is no man whose hart is not pricked with the prickes of Satan: and all men are also many wayes tempted, yea these temptations pearce into their minds: but where Sa­tan possesseth the hart, he reigneth in the whole man, hauing as it were expelled God. This is a signe of a reprobate, to be so addicted and giuen ouer to Satan, that the Spirit of God hath no place. That which follow­eth afterward concerning lying, may haue a double sense: either that he did falsely beare a shew of the Spirit, or that he lyed against the Spi­rit. And in deede it is word for word Mentiri Spiritum: but forasmuch as the Greeke word Pseudesthai is ioyned with a double accusatiue case, & that doth better agree with the text, I am rather of this minde, that Ananias is reprehended, because he did lie falsely to the holy Ghost. Which he confirmeth shortly after, when he vpbraideth this vnto him, that he hath lyed vnto God and not vnto men. Wherefore we must take great heed, that hypocrisie reigne not in vs: which hath this wickednes proper to it, to goe about to disceiue God, and as it were, cornicum oculos configere, to goe about to make blinde those which are most wise: which cannot be without a disloyall and vnseemely mocke. Wherfore it is not without cause that Peter saieth, that where this commeth to passe, the heart is possessed of Satan. For who durst (vnles he were void of reason) so blas­pheme God? Therfore Peter asketh him as of some wōder: because such blindnesse is horrible.

4 Did it not remaining. This amplifieth the offence, because he sin­ned being enforced by no necessitie. For seeing it is no iust or lawful ex­cuse to haue been prouoked by some other meanes, how much worse is it to run headlong vnto wickednesse willingly, and as it were of set pur­pose to pull downe Gods vengeance? We gather out of this, that no man was enforced to sell his goods or landes. For Peter saieth that Ananias had free libertie to keep both his land and his money: because in the se­cond member the field which was sold, is takē for the price it self. Ther­fore he should neuertheles haue been counted faithfull, though he had kept that which was his owne. Whereby it appeareth that they are mē destitute of their right wits, who say that it is not lawful for the faithfull to haue any thing of their owne.

Thou hast not lied to men but to God. Although the wordes be diuersly construed, yet doe I not doubt but that this confirmeth the former sen­tence. For hypocrites do so inwrappe themselues in so many shifts, that they thinke they haue nothing to doe with God. And Peter speaketh thus expresly, because Ananias had deceiued the church. Mat. 18.20. But he ought to haue considered, that, Where two or three bee gathered together in the name of Christ, he is present there as the chief gouernour: yea hee ought to haue behaued himselfe no other wise in that assemblie, than if [Page 106] he should haue seene God with his eyes. For seeing that God wil reigne in the Church, if we giue him any reuerence, wee must reuerence that rule and gouernement religiously, which hee exerciseth by his woorde. The Apostles were in deed men, but not priuate men: 1. Cor. 3.16. & 17. & 6.19 because God had put them in his steede. Furthermore we must note, that he saith that he lieth to God, who doeth lie to the holy Ghost. For the diuinitie of the holy ghost is manifestly proued by this forme of speech. In like sort Paul saith: Yee are the Temples of God, because his Spirite dwelleth in you. 1. Cor. the third Chapt.

2. Cor. 2.16.5 When Ananias heard these thinges. The death of Ananias doeth in deede declare and proue the force of the word, which Paul doth highly extoll: to wit, that it is the sauour of death vnto death to those which perish. 2. Cor. 2. He speaketh in deede of the spirituall death of the soule, but there was a visible signe in the bodie of Ananias, of that punishment which cannot bee seene with the eies of men. Hee was not slaine with sword, by force, nor hand, but was striken deade with the onely hearing of the voice. When we heare this, let the threatnings of the Gospel ter­rifie vs, and humble vs in time, least we also feele the like effect. For that which is spoken of Christ, Esaie. 11.4. He shall slea the wicked with the breath of his mouth: doth not only appertaine to the heade of the wicked, but also to euery member. For those which refuse the saluation offered in his word, it must needs be deadly to them, which was naturally wholsome. But and if any man doe thinke it an absurd thing, that the Apostle did punish A­nanias bodily: First I answere that this was an extraordinarie thing: se­condly that this was one of the gifts of the Spirit: as it appeareth by the 12. 1. Cor. 12.10 Chapter of the first to the Corinthians. After which sort we shall af­terward see Elimas the sorcerer striken with blindnesse by Paul. There­fore Peter did nothing which was impertinent to his function, Actes. 13.8. when hee did in time shoote that dart which the holy Ghost had giuen him. And whereas some thinke that this was too cruell a punishment, this commeth to passe, because weighing Ananias his sinne in their owne and not in Gods ballance, they count that but 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 [Page 107] 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 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 [Page 108] 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 they profite yet more, being admonished by his iudgements. Therfore by all those punishments which we read haue been laid vpon men in times past, and do daily see to be laid vpon them, doth God call vs back from the enticements and libertie of sinning. For our flesh must be brideled euer now and then after this sort: because one bridle will scarce serue the turne. There was another maner feare in the [Page 109] strangers, yet no such feare as brought them vnto the sincere worship of God, yet notwithstanding it was such as caused them to giue the glorie to God.

12 He returneth to myracles of another sort, which are more pro­per to the gospel: to wit, whereby Christe doth not only declare his po­wer, but also his goodnesse: to the end he may allure men vnto himselfe with the sweetnesse of his grace. For he came to saue the world, and not to condemne it. Therefore whereas the sicke are healed, and other are deliuered from diuels, these benefites done to the bodie, doe represent the spirituall grace of Christ: and therefore they agree with his natural office, that I may so speake. That feareful signe which was shewed in A­nanias and Saphira, came to passe exraordinarilie. Luke saieth that the church was encreased by myracles, because they serue for faith (as wee haue said) to prepare some, to confirme other some. Whereby that is proued againe, which I haue said els where, that myracles must neuer be separated from the word. Luke sheweth the multitude of myracles by this, in that the sicke were brought foorth euerie where, that they might bee healed. For God meant thus to set foorth the Gospel of his sonne, especiallie at the beginning: that he might for a certaintie testifie to the Iewes, that that restoring of all thinges was present, which was so often promised, and in which all their hope was reposed, as they themselues did pretende, and make semblance. It is welknowne that Couches were certaine little beddes in which the men of olde were woont to rest at noone. Because they might the more easily carrie them out, they laide the sicke in them.

And they were all with one accorde. He signifieth vnto vs that they were woont to meete togither at certaine houres, not onely for doctrine and prayers sake, but that they might winne other vnto the Lord, as occasi­on was giuen. For euerie man liued at home at his owne house, but they had their meetings there, as assuredly no bodie of the Church can otherwise continue. For if euery man wil be his owne teacher, and pray apart by himself, and if there be no meetings & assemblies, how excel­lentlie so euer the Church be ordered and appointed, yet must it needs [Page 110] decay and come to nought. He saith that they were all of one mind, to the end we may know that they did all keepe that order willingly, that no man was so disordered, as to keepe himselfe at home, neglecting the publike assembly. Wherein they shewed a token not only of modestie, but also of constancie For they could not doe this without daunger, see­ing the place was so famous. For which cause the agreement of them all to put them selues in hazard, was so much the more worthie of com­mendation.

13 And of other durst no man. This was the second fruit of the my­racles, in that those which beleeued not, being conuict with the excel­lent power of God, dare not despise the Apostles, but are rather enfor­ced to reuerence the church. Yet that might seeme an absurd thing, that being terrified with myracles, they flie from God and his people. I aun­swere, that they were letted through their owne fault from comming. And it is not to be doubted, but that God doth call vs vnto himselfe by myracles. Therefore whosoeuer they bee that goe not so farre, as wil­lingly to imbrace the grace of God which shineth in them, they are let­ted and hindered by their owne peruerse and euill conscience. Yet this is some frute, in that God wringeth some feare out of them: although Luke doth ascribe this not only to the myracle, but rather comprehen­deth all togeather which might seru [...] to the encreasing of the dignitie of the Churche. For al thinges were so ordered, that there shined there a certain diuine maiestie: for they did no lesse differ frō the other, than Angels from men. For there is a certaine secrete maiestie in holie disci­pline, and in sincere godlinesse, which doeth euen fast binde the wicked whither they will or noe. But we knowe not at this day of what sort the same is, yea rather we cause our selues to be despised togither with the Gospel, through our profane libertie of euil liuing. Furthermore the pu­nishment of Ananias and his wife, did not a little terrifie the wicked, and keepe them from breaking in vnaduisedly into the companie of those men, where God had shewed himself so sharp a iudge. Yet we must note, that he speaketh of men which were indifferent, in this place, & of those which wer not of the worst sort. For ther wer at that time many at Ieru­salem, whom neither the reuerence of signes, neither yet of the angeli­cal holines of the godly could moue. Therfore Luke meaneth moderate men, in whom there was some feed of the feare of God: like as we see at this day certain, whō the vanitie of the world keepeth back frō submit­ting their necks vnto the yoke of Christ: yet because they smel out some diuine thing in our doctrin, they dare not despise the same: yet wee may see also in what deadlie grins Satan insnareth all those which haue not the spirit of Christ, that they do not only feare to prouide for thēselues, but purposely auoide those remedies which are offered them vnto salua­tion. They both see & allow those things which are both holy and profi­table, and yet notwithstanding they are either carried headlong vnto things which are worse, or els they wex drowsie in their filthines.

15 The shadow of Peter as he came. The Papists abuse this text, not only to the end they may cōmend feigned myracles which they say are done [Page 111] at the graues of martyrs: but also that they may boast of their reliques. Why (say they) shall not the graue or garment, or the touching of the bones of Peter haue power to heale, as well as his shadowe had this po­wer? I answere, we must not by and by thinke that that is right, whiche Luke saieth was done by ignorant men, and those which knewe not the pure faith. Yet we haue a more certaine answere in readinesse than this. For the apostles wer endued with such power for this cause, bicause they were ministers of the gospell. Therfore they vsed this gift in as much as it serued to further the credite of the gospel: yea God did no lesse shewe foorth his power in their shadowe than in their mouth. Those myracles wherof the Papists babble, are so vnlike to these, that they are rather al­togeather contrarie. For this is the end of their myracles, to lead away the world from Christ vnto Saints.

17 Luke hath hitherto declared that the church was wonderfully encreased, that it was furnished with diuers gifts, that it excelled in my­racles: finally that the kingdome of Christ did florish there by al means: now he beginneth to shew that the furie of the wicked was kindled with these things, so that they raged sorer afresh. Whēce we may gather with what blind furie & rage Satan driueth thē forwarde, when as they are so little terrified with such euident power of God, that they runne head­long more boldlye, and with greater force, and bende all their force as it were to ouerthrowe the very heauen. As this so great blinde­nesse is a horrible punishment of almightie GOD so ought it to teach al men to submit themselues betimes to god, least that they themselues [Page 112] being taken with the Spirite of giddinesse (whiles they runne against the hande of God) bee broken in peeces with the same. Neuerthelesse let vs knowe that God will so encrease his Church with spirituall good thinges, that yet notwithstanding he suffereth the same to be vexed of the wicked. Therefore we must alway be ready for the cumbate. For our estate at this day is not vnlike to theirs. Especially the knowledge of the gifts of God, whereby he testifieth that hee is present with vs, ought to encourage vs, least the furie and boldnesse of the wicked do terrifie and dismay vs. For this is no smal comfort, when we knowe that God is pre­sent with vs.

Which were with him. Hee meaneth those which were most familiar; and the nighest lincked in friendship with the chiefe Priest, whose coun­sell hee was wont to vse: and whom he had, being as it were gathered and culled out of the whole order, not for iudgement, or discretion, but for the loue of his faction: as they did then contend among themselues shamelesly, like mortall enimies. Furthermore Luke saith againe, that the Sadduces did beare the greatest swinge at that day: to the ende wee may knowe that the gouernment was then confused with horrible wast­nesse: when as such a sect could beare rule. But God suffered the Syna­gogue to be drowned in such extreame reproch, after that hee had sepa­rated his Church from it, to the ende they might haue the lesse excuse, who dispising the gospel, did continue in such a sinke of filthinesse. In the meane season what did enforce and driue forward those swine, who were touched with no care of the life to come, saue onely meere ambi­tion, and desire to keepe that lordship and preheminence, which they had gotten?

They were filled with zeale. I had leiffer keepe the greeke woorde still (especially seing it is common ynough otherwise) then to translate it Emulation or indignation. For hee speaketh generally of the peruerse and violent force, wherewith hypocrites are carried and inflamed to maintaine their superstitions. Wherby it appeareth, what account God maketh of zeale, and what praise it deserueth, when as it is not gouer­ned by reason and wisedome: that is, when it is not lead and guided by the Spirite of God. Wee see at this day those men mooued and stirred with diuellish furie, who will be counted the most deuout of al men: who rage horriblie to shedde innocent blood. Neuerthelesse let vs note, that he speaketh not in this place of an vnaduised or blinde zeale, which was in many of the Iewes, as Paule affirmeth, but wee vnderstande rather a whot and vnbridled violence. For although the wicked bee accused of their owne consciences, because they wittingly resist godlinesse: yet doe they disceiue themselues with a false shewe of zeale, because it is lawfull to preuent new thinges. So at this day almost in all poperie, they boast onely of zeale, whereas notwithstanding they are zealous for their bel­lie. But admit we grant that that is true which they pretende, how can this excuse the heate of their crueltie, whereunto they are enforced by their blindnesse? as if this were a chiefe vertue, to grant libertie to their wrath, to bee auenged of that which displeaseth them. But this was for­mer [Page 113] in order: to make a difference betweene good and euill, least any thing be dissolued vnaduisedly.

19 The angell of the Lorde. The Lord brought the Apostles out of pri­son, not because he would rid them quite out of the handes of their ene­mies: for he suffered them afterwards to be brought back again, & to be beaten with roddes. But hee meant to declare by this myracle that they were in his hand and tuition, to the end hee might maintain the credite of the gospel: partly, that the church might haue another confirmation thereby: partly that the wicked might be left without excuse. Wherefore we must not hope alwaies, nay we must not alwaies desire that God will deliuer vs from death: but we must bee content with this one thing, that our life is defended by his hand so far as is expedient. In that hee vseth the ministerie of an angell, in this hee doth according to his common custome. For he testifieth euery where in the scriptures, that the angels are ministers of his goodnes towards vs. Neither is that a vaine specula­tion. For this is a profitable help for our infirmitie, that wee knowe that not only god doth care for vs, but also that the heauenly spirits do watch for our saftie. Againe, this was no small pledge of Gods loue towards vs, that the creatures of al other most noble are appointed to haue regarde of our saftie. The angel openeth the prison in the night: because he wold not worke the myracle, when the wicked might see him: although hee would haue the same being wrought, knowen by the euent it selfe.

20 Speak in the Temple. This is the end of their deliueraunce, that they imploy themselues stoutly in preaching the Gospell, and prouoke their enemies couragiously, vntill they die valiantly. For they were put to death at length when the hand of God ceased, after that they had fi­nished their course. But now the Lord openeth the prison for them, that they may be at libertie to fulfill their function. That is worth the mar­king, because we see many men, who after they haue escaped out of per­secution, doe afterward keepe silence, as if they had done their dutie to­warde God, and were no more to be troubled: othersome also doe scape away by denying Christ. But the Lorde doth deliuer his children, not to the end they may cease off from the course which they haue begun, but rather that they may be the more zealous afterward, the apostles might haue obiected, It is better to keepe silence for a time, for as much as wee cannot speak one word without daunger. We are now apprehended for one only sermon, how much more shall the furie of our enemies bee in­flamed heereafter, if they shall see vs make no end of speaking? But be­cause they knew that they were to liue and to die to the Lord, they doe not refuse to doe that which the Lord commanded. So we must alwaies mark what fūction the Lord inioyneth vs. There will many things meete vs oftentimes, which may discourage vs, vnlesse being content with the commandement of God alone, wee doe our duetie, committing the suc­cesse to him.

The words of this life. A singular commendation of the Gospell, Rom. 1.17. that it is a liuely doctrine, bringing saluation vnto men. For the righteous­nesse of God is reuealed vnto vs in it, and in it Christ offereth himselfe [Page 114] vnto vs with the sacrifice of his death, with the Spirite of regeneration, with the earnest of our adoption. And this is spoken expresly to the A­postles, to the ende they may the more couragiously enter all manner cumbates for the Gospell, forasmuch as they heare that they are mini­sters of eternal saluation. The demonstratiue is added for the more cer­taintie: as if the angel did point out life with his finger: as assuredly wee need not to seek the same far, when we haue the worde in our mouth, & in our hart, vnles peraduenture some man had rather take it by hypal­lage, the wordes of this life, for these wordes: which I do not reiect: yet that former sense me thinks is better. For it was a new reuelation of Christe, wherein they had life present.

21 And when the chief priest came. The chiefe Priest calleth all the councell together now, least if giuing the honour to his owne sect, he o­mit others, & be not able to beare the burthen. Therfore he is enforced by feare to cal the multitude together, notwithstanding they obserue di­ligently and straitly the forme of law. The elders are called, who did go­uerne, that nothing may be done, but according to the sentence and au­thoritie of the councel. Who would not haue hoped for a moderate end, seeing they began thus. And surely they pretende what colour they can, least they seeme to oppresse the truth violently and tyrannously. But when they heare that the Apostles teache in the temple, howesoeuer they know that they came not out by deceit of man, but myraculouslye, yet they hold on still in their purpose, where appeareth togeather with the vngodlines of behauiour, & contempt of God, horrible furie & want of reason. Therefore the beautifull colours of right and equitie do neuer so couer hypocrites, but that they do at length bewray their wickednes. They must needes certainly gather by all circumstaunces that it is the work of God, that the prison was opened, yet they do not dout openly to rage against god. These things are also meet for our time. We know how proudly the Papists boast of that maxime of theirs: That lawfull councels must be obeied, because they represent the church. Moreouer they call those lawfull councels, and they will haue them so accounted, wherein nothing is wanting touching the externall fourme. And such a councell was this whereof Luke speaketh in this place: and yet notwithstanding we know that it was gathered, to put out the name of Christe. For al­though the priestes did then creep in vnto honor, by subtiltie or by inor­dinate sute to winne the fauour of men, or by other wicked policies, or whether they burst in vnto the same by bribery, or murther, yet the dig­nitie of the priesthood did continue as yet, vntill Christe was reuealed. There was in the assembly of the elders a representing of the Churche: but whereas the truth of God is not sought, all outwarde appearance is nothing els but a meere visure. Therefore it is in vaine for the Papistes to couer their abhominations with the shadowe of this buckler. Be­cause it is not sufficient for those to bee gathered together who are ru­lers of the Churche, vnlesse they doe this in the name of Christ. Other­wise for as muche as it is an vsuall policie of Satan, to transfourme him­selfe into an angell of light, we will graunt him as fit a couert vnder the [Page 115] title of the Church, as he can wish.

He brought them without violence. 2. Cor. 11.14. Wee haue spoken somewhat before of the captaine of the Temple. For I doe not thinke that it was lawfull for the Iewes to set and appoint whome they would to rule the temple, but that the President of the Prouince did appoint one to haue the go­uernment of the temple. And hee saieth that they were brought with­out violence, that is, that they were not drawen violently: least any tu­mult shoulde arise. So that whereas they neither feare nor reuerence God, they are afraide of men. The Apostles also doe shew their mode­stie in that, that whereas they are garded with a great number of men, yet doe they suffer themselues to be led away by the officers, least they shoulde be authours of any tumult.

28 The chiefe Priest layeth two crimes to the charge of the Apo­stles. For hee accuseth them of contumacie or stubbornnesse, because they obeyed not the decree of the Councell. In the second member he bewrayeth an euill conscience, or at least he sheweth that he handeled rather a priuate businesse then any publike cause. For he complaineth that the Apostles will cause the Priestes and the Scribes to be hated for the death of Christe. Beholde therefore, what that is which netteleth them, because they feare the reuenge and punishment of wicked mur­der. Hee pretendeth at the first doctrine: but we may gather out of the ende, that hee was not so carefull for doctrine. In the meane season hee accuseth the Apostles of sedition: for he taketh that for a thing which all men for the most part did graunt: that Christ was put to death iust­lie. Notwithstanding this is the pincipall point of the accusation, that they did not obey the commaundement of the Priestes. It was an haynous offence not to obey the chief Priest: how much more haynous was it then to despise the whole order? But the chiefe Priest doeth not consider what is his dutie towarde God and the Church: he abuseth his authoritie tyrannously, as if the same were not vnder any lawes. As the Pope dealeth with vs at this day. For seeing that hee taketh to himselfe an vnbrideled authoritie & gouernment, he feareth not to condemne vs for Schismatikes, so soone as he seeth vs refuse his decrees. For hee cat­cheth at these sentences. He which despiseth you, despiseth me: Luke. 10.16 & ther­upon he concludeth that we will rebel against God. But if hee will bee hearde as the ambassadour of Christ, he must speake out of the mouth of Christ.

Nowe forasmuch as he doth manifestly play the minister of Satan: he boroweth authoritie without shame and colour, of the name of Christe: [Page 116] Yea the very forme of speech which the chiefe Priest vseth, doth proue, how carelesly spirituall tyrants, who vsurp such authoritie and Lordship as is not subiect to the word of God, dare graunt libertie to themselues to attempt whatsoeuer pleaseth them. With a commaundement (saieth he) haue we commaunded. Whence commeth such strait rigor, saue on­ly because they think that all that must bee receiued without exception which they shall commaund?

29 This is the summe of their answer, It is lawful for them, nay they ought to prefer God before men. God commaundeth vs to beare witnes of Christ: therfore it is in vain for you to commaund vs to keepe silence. But I haue declared before in the third chap. when this sentence taketh place, that we ought rather to obey God than men: God doth set men o­uer vs in such sort with power, that he keepeth stil his own autoritie fafe & sound. Therfore we must obey rulers so far, that the commandement of God be not broken. Wheras power & authoritie is lawfully vsed, then it is out of season to make comparison between god & man. If a faithful pastor do cōmaund or forbid out of the word of god, it shalbe in vain for mē which are stubborn to obiect, that we ought to obey god. For god wil be heard by man. Yea man is nothing els but an instrument of God. If a magistrate do his dutie as he ought, a man shal in vain say that he is cō ­trary to god, seing that he dissenteth in nothing: yea rather the contrary rule is then in force. We must obey gods ministers & officers if we will o­bey him. But so soone as rulers do leade vs away from the obedience of God, because they striue against God with sacrilegious boldnesse, their pride must be abated, that God may be aboue all in authoritie. Then all smokes of honour vanish away. For God doth not vouchsafe to bestowe honorable titles vpon men, to the end they may darken his glory. Ther­fore if a father being not content with his owne estate, doe ass [...]y to take from God the chiefe honour of a father, hee is nothing els but a man. If a King, or Ruler, or Magistrate, doe become so loftie, that hee dimi­sheth the honour and authoritie of God, hee is but a manne. Wee must thus thinke also of Pastors. For he which goeth beyond his bounds in his office (because he setteth bimself against God) must bee dispoyled of his honour, least vnder a colour or visure hee deceiue. The office of a Pastour is verie excellent, the authoritie of the Churche is great, yet so that no parre of Gods power and, Christes mastershippe bee diminished. Whence wee may easilie gather that the pryde of the [Page 117] Pope is ridiculous, who, when as he treadeth vnderfoot the whole king­dome of Christ, and doth set himself openly against God, will yet neuer­thelesse lie hid vnder the name of Christ.

30 The God of our fathers. They discende vnto the matter whereof they are to speake, that they may declare that they made small account of the commandement of the priestes, not without cause ne yet vnadui­sedly. For (as I haue alreadie said) the comparison between God & man taketh no place saue onely when there is some contrarietie. Therefore they proue by this, that they are inforced by the fear of god to refuse the commandement of the priests: because God commaundeth that which they forbid. Therfore first of all they say that God had raised vp Christ, after the commō custome of the scriptures. For this speech is common, that God raysed vp prophetes or iudges, or rather ministers, whom hee determined to vse vnto some great worke: which importeth as much as that all excellencie of nature is weak, vnlesse God do furnish those with singular giftes, whom he preferreth vnto any excellent office. Peraduen­ture also they allude vnto that famous place of Moses, Deut. 18.15 before. 3.22 which Peter ci­ted in his first sermon. They cite the God of the fathers by name as the au­thor, that they may declare that they bring in no new form of religion, neither yet will they enforce vpon the people any newe God. For they were to make answer to that false slaunder, that they went about to lead away the people from the law and the prophets. Not that they allow all that worship which was vsed by the fathers, as profane men are content with this onely argument, that the fathers taught thus, that they doe all things according to the custom and decree of their auncestours: but the Apostles speak in this place of these fathers with whom God hath made his couenant, who followed right and pure doctrine, who imbraced the promise of saluation with true faith, finally, who had their beginning of the heauenly Father, & who through the onely begotten sonne of God were the children of God together with their posteritie.

Whom ye. In this member the apostles declare vnto them plainly thar they were the enemies of god, who wold haue the chief honor giuen thē as vnto the gouernours and prelates of the church. Whereupon it follo­weth that they are vnworthie euen of the smallest authoritie. Although there is also a preuention, being a token of boldnesse, when as hee spea­keth of that thing boldly and freely, which they did account a shamefull thing to wit, least any part of Christs glory should seem to be diminished because hee suffered a slaunderous death vppon the crosse: as if it had beene saide, You haue slaine him: neither was your crueltie satisfied with a plaine and common death: for he was hanged vppon a tree. But neither could death extinguish his power, neither could that shame and reproch which he suffered amongst you, take away his honour. There­fore the calling of God continueth firme and stable. Therefore as the Apostles hit the priestes in the teeth with that wickednes and hainous offence which they had cōmitted: so they preuent by a graunting to ex­presse the manner of the reprochfull death which Christe suffered, least the authors of the wickednes triumph, as hauing gotten the victorie.

[Page 218]31 Him hath God lifted vp. Therfore the Apostles do signifie that whatsoeuer the wicked do go about, it did not hinder and keepe backe Christ from fulfilling his functiō which was enioined him by his father. The right hand of God is taken for his power. Neither is the same Meta­phor vsed in this place, which we had before chap. 2. and which is cōmon elswhere, when Christ is said to be lift vp vnto the right hand of the fa­ther: but the meaning of this place is, that Christ which was slain by the hand of mē, was lift vp on high by the power of God, that he might bear rule ouer angels and men. And this seemeth secretely to be set againste al the enterprises of Satan & the world: as if he should say that they shal haue no good successe, because they shal neuer climbe so high, as to hin­der the hand of God, whereby hee hath both wrought mightily alreadie in his only begotten Sonne, neither will he euer cease to worke. Yet the end is added also, that he may be a captain & Sauior. For so often as god did put his people in hope of saluation, he was wont to promise a prince or a king, by whose hand he would restore all things. The Apostles do te­stifie that this principalitie was graunted to Christ. Notwithstanding they do more plainly expresse his office by the other adiunct. The sūme is this, that Christ is placed in the highest degree of honor, that he may gouerne the people of god: and not that only, but that he may shew him self to be a sauing captain, or the authour of saluation.

To giue repentance. They shew in this place howe Christe reigneth to saue the people: to wit, when he bringeth his own to repentance, & doth reconcile them vnto God through the remission of sinnes. Furthermore we know that the summe of the gospel is contained in these two things. Wherefore the Apostles do not onely stand vppon the defence of their cause, but they preach the office of Christ plentifully, that they may win euen some of the mortall enemies of Christ, if it may be. Furthermore, wee haue declared before, what the word repentance doth signifie: to wit, that it is an inward turning of mā vnto god, which sheweth it self after­wards by external workes. For Christ giueth vs the Spirit of regenerati­on for this cause, that he may renue vs inwardly: to the ende that a new life may afterward follow the newnesse of the minde and heart. And if it belong to Christ to giue repentaunce, then it followeth that it is not a thing which is in mans power. And surely seeing that it is a certaine wonderfull reformation or fashioning again, which maketh vs new crea­tures, repayreth in vs the image of God, bringeth vs out of the bondage of sin, vnto the obedience of righteousnesse: it is a thing as impossible for men to conuert themselues, as to create themselues. Repentaunce is I graunt a voluntarie conuersion, but whence haue we this will, saue on­ly because God chaungeth our heart, Ezec. 11.19 that it may hee made fleshie of a stonie heart: flexible of hard and stubborne: and finally, right of wicked? And this commeth to passe when Christ regenerateth vs by his Spirite. Neither is this giuen in a moment, but it must bee increased dailie du­ring our whole life: vntill we be fully ioyned to God: which shal be then, whē we haue put off our flesh. This is in deed the beginning of repētāce when a man who before was turned away from God, renounceth the [Page 219] world, and himselfe, and doth purpose to lead a newe life. But because when wee haue entred the way, wee are farre from the marke, wee must needs goe forward continually. Wee haue both, through the benefit of Christ. For as he beginneth repentaunce in vs, so doeth hee also giue vs perseuerance. This is an inestimable grace: but it should doe vs but a lit­tle good, vnlesse it were coupled with forgiuenesse of sinnes. For Christe doth both finde vs the enemies of God at the first, and also there are al­wayes vices remaining in vs, which cause disagreement between him & vs: so that he may iustly be offended with vs, rather than mercifull vnto vs. And therein doeth our righteousnesse consist, if God doe not impute our sinnes vnto vs. Therefore this latter grace must neuer bee separated from the former. Yea rather the Gospell shall be lame and corrupt, vn­lesse it consist vpon these two members, that is, vnlesse men bee taught, that they are reconciled to God by Christe, by the free imputation of righteousnesse, and that they are fashioned againe vnto newnesse of life by the Spirit of regeneration. So that wee vnderstand briefly howe wee must obtaine saluation in Christ.

32 And we are his witnesses. After that they haue declared that their doctrine came from god, they discend now vnto the other part: that they speake as they were commaunded by god, least they seeme to attempt any thing vnaduisedly. For this also was a necessarie defence: as it is for all the ministers of the Gospell: to wit, that they make this openly kno­wen to all men, that they teach nothing but that which they haue recei­ued of God. Secondly, that they are called hereunto, so that they cannot auoide the necessitie of teaching vnlesse they will resist God. Luke put­teth wordes in this place in steede of things, according to the Hebrewe phrase. Although if any man had rather vnderstand it of the speech it self, I doe not denie but that it may be so. The summe is, seeing they are brought forth by God to be witnesses, they may not giue back, but they must publish that which he hath commaunded.

And also the spirit. They confirm their calling by the effect. For this was as a seale to approue their doctrine, seeing that God gaue the holie Spirit to those which beleeued. For as much as it appeared manifest­ly by this that hee allowed the faith of the Gospel, and it was accep­table to him. In that they say, to those which obey him, I referre it vnto Christ: as if they shuld haue said, Those which beleeue in Christ, are plentifully rewarded for their obediēce. Therfore god wil haue Christ obeied wherfore euē our ministerie doth please him in that thing. Yet here may a questiō be moued, seing that we haue faith by the reuelatiō of the spirit how is it said in this place that the same is giuē after faith? I answer, that the gift of tongues, of prophesie, of interpretation, of healing, and suche like, are spoken of in this place, wherwith god did beautifie his Church. As Paul saith, wher he asketh the Galathiās, Whether they receiued the Spirit by the law or by the hearing of faith. Therfore the illumination of the spirit goth before faith, bicause it is the cause therof: Gal. 3.2. Mat. 13.12. but there folow other graces afterward, that we may go forward: according to that, To him that hath, shal be giuē. And if we will be enriched euer now & then [Page 120] with new giftes of the Spirite, let vs holde out vnto God the lappe of faith. But the reward wherwith our want of faith is rewarded at this day, is farre vnlike, for the most part beeing destitute of the Spirite of God: doth neither see nor vnderstand any thing.

33 They were cut insunder. The Priestes ought to haue beene tho­rowly moued though they had had harts of yron: but they burst. Whēce we gather, that no reasons can preuaile with the reprobate, to bring thē vnto the obedience of Christe. For vnlesse God speake within, the out­ward doctrine shall be able to doe nothing els but to beat the eares. The Apostles were able so to ouercome their enemies, that they shoulde not haue hadde one worde to say: but their furie was so vntamed and vnbri­deled, that they do rather goe madde. Yet wee must therewithall note the force of the worde: because although the reprobate are not thereby changed, that they may become better, yet it pearceth into their harts, so that it vrgeth their consciences. For thence springeth their furie, be­cause they saw themselues vrged by their iudge. They woulde gladly mocke all the Gospell: as they attempt whatsoeuer they canne, that they may count it as nothing: but there is in the same a certaine hidden maiestie, which driueth away mightilie all their delicacie. And chief­lie when they are cited by the sounde of the trumpet to appeare be­fore the iudgement seat of GOD, then appeareth their madnesse and rage.

34 Luke sheweth nowe after what manner God brought to nought that furie of the wicked. They were purposed to put the Apostles to death: Gamaliel standeth vp amidst thē, to break off that mad consultation. Furthermore, hee noteth the circumstaunces, to the ende wee may knowe how it could be, that one man could preuaile so much against so many. Hee saieth hee was a Pharisee, which sect was in great estimation as we knowe. Hee saieth that hee was in price or honoured amongest the people: And they feared the people. Heereby it commeth to passe that they are the more afraide to doe anye thinge contrary to [Page 121] his minde. So God doeth oftentimes set suddain terrors against his enemies (when they looke not for them) to staye their violence. Further­more Gamaliel commaundeth the Apostles to goe aside, least they should be the more imboldned by his words. For we must not think that he spake thus, because he did allowe the doctrine of the Gospel, or that he meant to defende the same: but because he saw all the rest enflamed with furie, hee being a man moderate and courteous, doeth with sober speech temper that excesse. But if we consider all things well, this iudge­ment and opinion is vnmeete for a wise man. I knowe that many count it as an Oracle: but it appeareth sufficiently heereby that they iudge a­misse, because by this meanes men should abstain from al punishments, neither were any wicked fact any longer to be corrected. Yea all helpes of life were to be refused, which we cannot prolong one moment. Both things are true, that no indeuours of men can destroy that which is of God: and that that which is of men, is not so stronge that it can stande. But he gathereth amisse hence, that men must sit still and say nothing in the meane season. We must rather marke what God commaundeth vs to doe: and he will haue vs to restraine wickednes. To this ende hath he appointed Magistrates, and armed them with the sword. To this end hath he set Elders ouer his Church, to bring the froward in order, and that they may not suffer sinne licentiously to rage without punishment. Therefore it is gathered amisse, that wee must refraine from punishing because God is sufficient of himselfe, to take away euils. Although his whole counsell is such. Gamaliel willeth the Scribes and Elders, to take heed that they make not open warre against God. And he speaketh as it were touching a doubtfull matter. Whereby it appeareth that he hath no certaintie from the foundation: when as he doubteth in the qualitie of the cause, neither dare set downe whether it be good or euil, but doth onely commaund to deferre it for a time, vntill the cause appeare more plainely. In summe, Gamaliel fetteth an euill consequent from true grounds: because he applieth that amisse vnto the externall office and manner of doing, which ought to serue for faith onely. On the other side, let this bee our Logike, That which is of God, must needes stande though all the whole world say nay: therefore faith must stand without all feare against all the assaults of Satan and men, seeing faith is vnder­propped and supported with the eternall truth of God: although hea­uen fal, our saluation is safe, which hath God to be the author and kee­per thereof: because God doeth defende the kingdome of Christ, it can neuer bee ouerthrowne with any violence: because the doctrine of the Gospel is grounded in God, howsoeuer men resist or shake the same, yet shall it neuerthelesse continue firme. Againe, although the wicked at­tempt whatsoeuer they can, and seeke al meanes to destroy the church, although they furiously striue against Christ and his Church so much as they are able, yet they shall not preuaile, because it is the propertie of God to bring the counsels of men to naught: and by this meanes doeth he punish their rashnesse. We see that both members are well applied to faith. But in the meane season there is no cause why the seruauntes of [Page 122] Christ should be lesse diligent in maintaining the truth: why they should suffer the Church to decay through their fault: why they shoulde care­lesly winke at their wickednesse who endeuor to turne all thinges topsie turuie.

36 There arose one Theudas. If we credit Iosephus, Gamaliel altereth in this place the true course of the historie. For hee reporteth that Iu­das Gaulanites, who was borne in Gamala, at such time as Quirinius, or Cyrenius was Proconsull, did raise a tumult with his adherentes, because they woulde not haue their goods taxed: and that Theudas at such time as Cuspius Fadus was Procuratour, did boast that hee was a Prophet of God. And Fadus was sent into Iudea by Claudius Caesar. The former hy­storie is recorded in the eighteenth booke of Antiquities: and the other in the twentith. But I thinke that when Luke saith, After him was there one Iudas: he meant not to note the course of time as if he were the lat­ter: but forasmuch as Gamaliel brought in two like examples, he might put the one in place of the other, without hauing respect of time. There­fore the worde post, is as much as Moreouer, or besides. Furthermore e­uen these examples wherewith Gamaliel confirmeth his opinion, doe not sufficiently agree with the present cause. For, because they did not by and by resist Iudas, that sedition which he had raised, was the occasi­on of many murthers, and at length he was vanquished with hand and weapon. Theudas also had done farre more hurt, vnlesse he had beene put to flight in time by Cuspius Fadus. But Gamaliel hath respect vnto this alone, that men haue vnlucky successe when as they auance themselues vnaduisedly: and that commeth to passe by the iust iudgement of God. But because the Priestes refuse to harken when God giueth them good coūsel, they are worthy to be made amased by mā with friuilous reasons, wauering hither & thither through foolish perplexitie. Furthermore if wee cast the time, wee shall finde that it was twelue yeeres at least after the death of Christ, before the Apostles were beaten. For vnto the fiue yeeres, which remained of the gouernement of Tyberius, we must adde three and one halfe, which Caligula reigned. Fadus was not sent by Clau­dius into Iudea, before the second or thirde yeere of his reigne. Gama­liel rehearseth not the act within a day or two after. Therefore that space of time is complete whereof I spake. Wherefore the constancie of the Apostles was the more excellent, who though they bee so euill re­warded for those longe paines which they had endured, yet are they not discouraged, neither doe they cease to holde on as they had be­gunne.

That he was some great man. Some bookes haue, Saying that hee was some bodie: yet both carrie one sense. For he boasted that he was such a Prophet, that hee coulde drie vp Iordan, that those which were with him might goe ouer drie foote. Neuerthelesse we see howe farre Ga­maliel is from true knowledge, who compareth the holy Ministers of Christ vnto seducers and robbers: although hee mitigateth his words afterwarde, and inclining towarde the better part, leaueth it indiffe­rent, whether they haue taken this matter in hande hauing God for [Page 123] their authour or noe. Yet hee speaketh doubtfullie, because hee pro­uideth onely for quietnesse, all enquirie being set a parte. This is one­lie to bee allowed in his speech, that hee feareth the wicked from wic­ked boldnesse, because there is nothing more to be feared than to striue against God.

40 Hauing beaten them, they commaunded. He saieth that Gamaliel his counsel was allowed: yet the Apostles are beaten, and forbidden to preach. Hereby wee gather how great the rage of the enimies was, who being now pacified or at least mitigated, doe yet notwithstanding rage immoderatlie. And it appeareth also what euill successe those doubtfull counsels haue, wherein men alone are respected, and the trueth of God set aside. Gamaliel obteineth thus much, that the liues of the Apostles may be saued, but in the meane season, the sonne of God is blasphemed & slaundered in their person. The truth of the Gospel is buried in eter­nall silence, so much as in the enimies lyeth. God surely doth by this meanes wonderfully spread abroad his worde: yet that counsel ceaseth not to be euill. Which we must note for this cause, because most men at this day doe thinke, that they doe not a little obey God, if they saue the liues of those men which come in hazard for the doctrine of the Gospel, or somewhat appease the enimies who are otherwise bloodie: in the meane season they are not afraide to driue them vnto the wicked deni­all of Christ, the confessing of whom is farre more precious in the sight of God, then the life of all men. But what could they doe, who casting away all care of godlinesse, go about to redeeme Gods fauour with the dutie of courtesie?

41 Then they went reioycing. Wee must not thinke that the Apostles were so senselesse, but that they felt some shame, and did also lament, when they felt the punishment: for they had not quite put of nature: but when they considered the cause, then ioy gat the vpper hande. So the faithfull must bee two manner of wayes affectioned so often as they suffer persecution for the Gospel, they must bee touched with the bit­ternesse of punishmentes, yet so that they ouercome this sorrowe with spirituall ioy. For they shoulde haue chaunged their minde, and stri­ken saile by and by, vnlesse they had beene strengthened and encoura­ged by that ioie. And it is not to be doubted but that euen death was sweet and pleasant to Peter on this fashion, which notwithstanding the Lord doth testifie shalbe bitter vnto him.

Let vs therefore learne that we must wrastle with sorrow and care, that we hold on couragiously to suffer the crosse, and that we beare the same when it is laid vpon vs.

That they were counted worthie. This might seeme at the first blush ab­surde, in that Luke placeth honour in reproch: but the disagreement which is betweene God and the worlde causeth this, that that which is counted amongst men most reprochfull, excelleth in dignirie and glory in the sight of God & his angles. We know that the kind of death which Christ suffered, was of all other most shamefull, and yet did he triumph most noblie vpon the crosse: so when we are made like vnto him, we may worthily boast that it is a point of singular excellencie, that we suffer re­buke in the sight of the worlde. Galat. 6.17. Thus doeth Paul boast of the markes of Christ. For wee must heere respect the cause, which doeth associat vs vnto Christ, who doth not onely swallow vp the shame of the world with his glorie, but doth also turne reproches, slaunders, and mockes of the worlde into great honour. Wherefore it is no maruell that there bee so fewe found which are stronge & stout to beare the crosse, because we are almost all drowned & ouerwhelmed with the sense of the flesh: and there is scarse one amongst an hundreth which considereth that the reproch of Christ doth farre excell all the triumphes of the worlde, which is the onely matter of comfort. Wherefore we must vse the greater diligence in thinking vpon this sentence: that we are at this day made partakers of the suffrings of Christ, that we may be partakers of his glorie.

42 They ceased not. Constancie did also accompany their ioy. For how is it that we are discouraged with persecution, saue onely because none lifteth vp himselfe vnto Christ, that he may in minde lay hold vpon the fruite of victorie, and so be pricked forward vnto patience? But that man which thinketh with himselfe that hee is happie when hee suffereth for Christs sake, shall neuer faint, though hee must suffer harde conflictes. Therefore the Apostles are after a sort armed with stripes, so that they valiantly make haste vnto death. Therefore woe be to our daintinesse, who hauing suffered a litle persecution, do by and by resigne vp the light to [...]nother, as if we were now old worne souldiers.

CHAP. VI.

1 Luke declareth here vpon what occasion, and to what ende, and also with what rite Deacons were first made. He saith, When there arose a murmuring amongst the Disciples, it was appeased by this remedie, as it is said in the common prouerbe, Good lawes haue taken their be­ginning of euill manners. And it may seeme to be a straunge thing, see­ing that this is a function so excellent and so necessarie in the Church, why it came not into the Apostles mindes at the first, before there was any such occasion ministred, to appoint Deacons, and why the Spirite of God did not giue them such counsell which they take nowe, being as it were enforced thereunto. But that which happened, was both better then, and is also more profitable for vs at this day, to bee vnto vs an ex­ample. If the Apostles had spoken of chusing Deacons, before any neces­sitie did require the same: they should not haue had the people so ready: they should haue seemed to auoid labour and trouble: many would not haue offered so liberally into the hands of other men. Therefore it was requisite that the faithfull shoulde bee conuict by experience, that they might choose Deacons willingly, whom they saw they could not want: and that through their owne fault. We learne in this historie, that the Church cannot bee so framed by and by, but that there remaine some­what to he amended, neither can so great a building bee so finished in one day, that there may not something be added to make the same per­fect. Furthermore we learne that there is no ordinance of God so holie and laudable, which is not either corrupt or made vnprofitable through the faulte of men. Wee woonder that thinges are neuer so well orde­red in the worlde, but that there is alwayes some euill mixed with the good; but it is the wickednesse and corruption of our nature which cau­seth this. That was indeede a godly order whereof Luke made menti­on before, when the goods of all men being consecrated to God, were distributed to euery man as hee had neede: when as the Apostles being as it were the stewardes of God and the poore, had the chiefe gouerne­ment of the almes. But shortly after there ariseth a murmuring which trobleth this order. Here appereth that corruption of mē wherof I haue spoken, which doeth not suffer vs to vse our good things. Wee must also marke the subtiltie of Satan, who to the end he may take from vs the vse of the giftes of God, goeth about this continually, that it may not re­maine pure and sounde: but that being mixed with other discommodi­ties, it may first be suspected, secondly loathed, and lastly quite taken a­way. But the Apostles haue taught vs by their example that we must not yeelde vnto such engines and policies of Satan. For they do not thinke it meete (being offended with the murmuring) to take away that mini­stery which they know pleaseth God: but rather inuent a remedy where­by the offence may be taken away, and that may bee retained which is Gods. Thus must we doe. For what offences soeuer Satan raise, we must [Page 126] take good heede that he take not from vs those ordinances which are o­therwise wholesome.

The number encreasing. We ought to wish for nothing more then that God woulde encrease his Church, and gather togither many on euerie side vnto his people: but the corruption of our nature hindereth vs from hauing any thing good or happie in all pointes. For there arise many discommodities also, euen of the encreasings of the Church. For it is a harde matter to keepe many hypocrites from creeping into the multi­tude, whose wickednesse is not by and by discouered, vntill such time as they haue infected some part of the flocke with their infection. More­ouer many wicked, froward, & dissolute persons, do insinuate themselues vnder a false colour of repentance. And that I may passe ouer innume­rable things, there is neuer such agreement amongst many, but that ac­cording to the diuersitie of their maners, their opinions are also diuers: so that one thing cannot please all alike. This offence causeth many to be desirous to choose a few for a Church, it causeth them to loath or else to hate a multitude. But no trouble, [...]e irksomnes ought so much to pre­uaile, but that we must alwaies be desirous to haue the Church encrea­sed, but that we must studdie to enlarge the same, but that we must che­rish so much as in vs lieth, vnitie, with the whole body.

A murmuring of the Greekes. Heereby it appeareth that they were not fully regenerate by the Spirite of God, to whom the diuersitie of nation and countrie ministreth occasion of disagreement. For in Christ there is neither Iews nor Grecian: therefore this indignation smelleth of the flesh and the world. Wherefore wee must take good heede that the like fault be not founde in vs. There is another faulte, in that they declare their indignation by murmuring. Furthermore it is vncertaine whether the complaint were true or no. For when Luke saieth that the Greekes murmured, because their widowes were not honoured, he sheweth not what was done indeed, but what they thought was done. And it may be that for as much as the Apostles did preferre the Iewes, because they were better knowne, the Greekes did th [...]ke (though falsely) that their widowes were despised as straungers. And this seemeth to bee more like to be true. Furthermore the worde ministring may bee expounded two manner of wayes, actiuely or passiuely. For wee knowe that at the first there were widowes chosen vnto the ministration. Notwith­standing I doe rather thinke that the Greekes did complaine, because their widowes were not so liberallie relieued as they wished. So that the ministration shall bee that daylie distribution which was wont to be made.

2 The twelue hauing called the multitude vnto them. It is a point of pati­ence and meekenes that the Apostles are no more moued: It is a point of prudence and godly carefulnesse, in that they preuent the euil which began to arise, without deferring the remedie. For after that euery dis­sension and diuision hath gathered strength, it is a wound hard to be cu­red. By this assemblie it appeareth that the Church was gouerned by order and reason, so that the Apostles had the chiefest authoritie, and [Page 127] that yet they did impart their counsels and purposes vnto the people. Againe wee must note that the faithfull or Christians are in this place called disciples, in wh [...]m that of Isaias must be fulfilled, That they were all taught of God. And againe that of Ieremie, They shal al know God from the least to the greatest.

It pleaseth not. It is in Greeke ouc areston. By which word the Grecians do nowe expresse euery opinion or decree which is better then other, or which is to be preferred as being better. I doe rather thinke that the A­postles declare what is profitable, than simplie what they haue decreed. But if it bee not expedient for them to meddle with this businesse, they seeme not to acknowledg some fault in that that they ministred hither­to. And surely that is true, that, Vse is the father of wisedome. Wherfore there shall be no absurditie, if we shal say, that the Apostles desire of the Church to bee vnburdened of that function, after that they haue tried that it is not meete for them. But if there were any fault, it ought rather to be ascribed vnto necessitie, than vnto them. For they tooke not this burthen vpon them greedily, but seeing there was no other way as yet, they had leifer burthen themselues out of measure, than that the poore should be forslowed. And when as they say that it is not meete that they shoulde bee occupied in prouiding for the poore, their meaning is that they are vnable to endure both burthens, so that they must needs let the one alone. For it is as if they should say: If thou wilt enioy our ministery in the preaching of the Gospel, deliuer vs from the charge of the poore, because we are not able to do both. But this seemeth to be spoken out of season by them, because they had not left the charge of teaching be­fore, although they had the ouersight of the almes. I answere, for as much as the administration was confused, they were so inwrapped, that they could not wholy attend vpon doctrine, as was meete. Therefore they refuse that function which draweth them away from the free and perfect charge of teaching. Notwithstanding wee may not thinke that they had quite cast away all care of the poore, but that they did onely seek somwhat to be lightned & eased, that they might attend vpon their office. And in the meane season they declare that the ministerie of the word is so painefull, that it requireth a whole man, neither will it suffer him to be occupied about any other businesse. Which if it had bene well considered, there had ben a farre other order taken in the Church. The popish bishops did sack vp great riches vnder colour of the ministration or deacōship: neuertheles they intangled thēselues in diuers businesses: which they were scarse able to ouercome though euery one of them had had ten heads. Notwithstanding such is their wickednesse that they say that there can be no church, vnlesse it be drowned in this depth: neither do they cease to brag & boast that they are the successors of the Apostles whereas there is nothing which appeareth to bee more contrary. They were carefull for this, that they might not bee occupied about seruing of tables, and so be compelled to leaue their owne bankets. For whoso­euer is carefull for his owne table, hee taketh leaue to bee vacant from other mens tables. But omitting these things, let vs marke this sentence. [Page 128] We know what a holy thing it is to be carefull for the poore. Therefore for as much as the Apostles prefer the preaching of the Gospell before it, wee gather thereby that no obedience is m [...]re acceptable to God. Notwithstāding the hardnes is also declared, whē as they say that they cannot discharge both these duties. Surely we are not better than they. Therefore let euery one of vs that is called vnto the functiō of teaching addict himselfe whollie to order this his estate well. For we are inclined to nothing more than to fall to slouthfulnes. Again the flesh ministreth goodly clokes and colours, so that those men cannot see by and by that they are lead away from their calling, which inwrappe themselues in straunge businesse. Wherefor to the end Ministers may pricke forwarde themselues to do their duetie, let them remember this saying of the A­postles oftentimes, wherin they declare that forasmuch as they are cal­led vnto the function of teaching, they must not any longer take charge of the poore. Therefore what excuses haue prophane affaires (taken in hand euen for some priuate gaine) where that is set aside which is other­wise accounted no small part of the worship of God.

3 Therefore brethren looke out. Now we see to what end Deacons were made: The worde it selfe is in deede generall, yet is it properly taken for those which are stewards for the poore. Whereby it appeareth howe li­cenciously the Papists doe mocke God and men, who assigne vnto their Deacons no other office but this, to haue the charge of the patten and Chalice. Surelie we neede no long disputation to proue, that they agree in no point with the Apostles. But if the readers bee desirous to see anie more concerning this point, they may repaire vnto our Institution. As touching this present place, the Church is permitted to choose. For it is tyrannous if any one man appoint or make ministers, at his pleasure. Therefore this is the most lawful way, that those be chosen by common voices, who are to take vpon them any publike function in the Church. And the Apostles prescribe what manner persons ought to be chosen: to wit, men of tried honestie and credit, men endewed with wisedome and other gifts of the Spirite. And this is the meane betweene tyranny and confused libertie, that nothing be done without the consent and appro­bation of the people: yet so that the pastours moderate and gouerne this action, that their authoritie may be as a bridle, to keepe vnder the peo­ple, least they passe their bounds too much. In the meane season this is worth the noting, that the Apostles prescribe an order vnto the faith­full, least they appoint any saue those which are fit. For wee doe God no small iniurie, if wee take all that come to hande to gouerne his house. Therefore we must vse great circumspection, that we choose none vnto the holy function of the Church, vnlesse we haue some triall of him first. The number of Seauen is applied vnto the present necessitie: least any man shoulde thinke that there is some mysterie comprehended vnder the same. Whereas Luke saith, full of the Spirit and wisdome, I do inter­pret it thus: that it is requisite that they bee furnished both with other gifts of the Spirit, and also with wisedome, without which that function cannot bee exercised well: both that they may beware of the liegerde­mane [Page 129] of those men, who being too much giuen vnto begging, require that which is necessary for the pouertie of the brethren: and also of their slanders, who cease not to backbite though they haue none occasion gi­uen them. For that function is not onely painefull, but also subiect to manie vngodly murmurings.

4 And we will giue our selues vnto prayer. They shewe againe that they haue too much busines otherwise, wherin they may exercise themselues during their whole life. For the olde prouerbe agreeth hereunto verie fitlie, which was vsed sometimes in the solemne rites, Doe this. There­fore they vse the word proscarteresai, which signifieth to be as it were fast­ned and tyed to any thing. Therefore Pastours must not thinke, that they haue so done their dutie that they need to do no more, when they haue daily spent some time in teaching. There is another manner of study, another maner of zeale, another maner of continuance required, that they may in deede boast that they are wholie giuen to that thing. They adioyne thereunto prayer, not that they alone ought to pray (for that is an exercise common to all the Godly) but because they haue peculiar causes to praie aboue all other. There is no man which ought not to be carefull for the common saluation of the Church, howe much more then ought the Pastour, who hath that function enioyned him by name, to labour carefullie for it? Exod. 17.11 Rom. 1.10. 1. Corin. 3.7. So Moses did in deede exhort o­thers vnto prayer, but hee went before them as the ring leader. And it is not without cause that Paule doth so often make mention of his pray­ers. Againe wee must alwayes remember that, that wee shall loose all our labour bestowed vppon plowing, sowing and watering, vnlesse the encrease come from heauen. Therefore it shal not suffice to take great paines in teaching, vnlesse wee require the blessing at the hands of the Lord, that our labour may not bee in vaine and vnfruitfull. Heereby it appeareth, that the exercise of prayer is not in vaine commended vnto the ministers of the word.

5 Stephen full of faith. Luke doth not therefore separate faith from the Spirite, as if it also were not a gift of the Spirite: but by Spirit hee mea­neth other gifts wherewith Stephen was endewed, as zeale, wisedome, vprightnesse, brotherly loue, diligence, integritie of a good conscience: secondly hee expresseth the principall kinde. Therefore he signifieth that Stephen did excell first in faith, and secondly in other vertues, so that it was euident that hee had abundance of the grace of the Spirite. He doth not so greatlie commende the rest, because vndoubtedly they were inferiour to him. Moreouer the auncient writers, doe with great consent affirme that this Nicholas, which was one of the seauen, is the same of whom Iohn maketh mention in the Reuelation: to wit, Apoca. 2.15 that hee was an authour of a filthie and wicked sect: for as much as hee would haue women to be common. For which cause we must not be neg­ligent in choosing ministers of the Church. For if the hypocrisie of men do deceiue euen those, which are most vigilant and careful to take heed, what shall befall the carelesse and negligent? Notwithstanding if when we haue vsed such circumspection as is meete, it so fall out that wee bee [Page 130] deceiued, let vs not be trobled out of measure, for as much as Luke saith, that euen the Apostles were subiect to this inconuenience. Some will aske this question, Then what good shall exhortation doe? to what vse serueth prayer? seeing that the successe it selfe sheweth that the electi­on was not wholy gouerned by the Spirite of God? I answere, that this is a great matter that the Spirit directed their iudgements in choosing sixe men: in that he suffereth the Church to goe astray in the seuenth, it ought to seeme no absurd thing. For it is requisite that wee bee thus humbled diuers wayes, partly that the wicked and vngodly may exercise vs: partly that being taught by their example, wee may learne to exa­mine our selues throughly, least there bee in vs any hidden and priuie starting corners of guile: partly that we may be more circumspect to de­scerne, and that wee may as it were keepe watch continually, least wee bee disceiued by craftie and vnfaithfull men. Also it may bee that the ministerie of Nicolas was for a time profitable, and that he fel afterward into that monstrous error. And if so be it he fell in such sort from such an honorable degree; the higher that euery one of vs shall bee extolled, let him submit himselfe vnto God with modestie and feare.

6 Hauing prayed they laide their hands vpon them. Laying on of handes was a solemne signe of consecration vnder the Law. To this end do the Apostles now lay their hands vpon the Deacons, that they may knowe that they are offered to God. Notwithstanding because this Ceremonie should of it selfe bee vaine, they adde thereunto prayer, wherein the faithfull commende vnto God, those ministers whom they offer vnto him. This is referred vnto the Apostles, for all the people did not lay their hands vpon the Deacons: but when the Apostles did make prayer in the name of the Church, others also did adde their petitions. Hence we gather that the laying on of hands is a rite agreeing vnto order and comlinesse, for as much as the Apostles did vse the same: and yet that it hath of it selfe no force or power, but that the effect dependeth vp­on the Spirite of God alone. Which is generally to bee thought of all Ceremonies.

Luke setteth forth againe the encreasing of the Church, to the ende he may the better declare the power of God and his grace in the conti­nual going forward thereof. This was an excellent work of God that the church should sodainly, and as it were in a moment be raised vp: but this [Page 131] is worthy no lesse admiration, in that he furthereth that work which he had begun amidst so many lets, in that the number of those is encrea­sed, whom to diminish, and so consequently to destroy the whole stocke, the world doeth so greatly labour. In that he saieth that the worde of God did grow: his meaning is, that it was spread further abroade. The worde of God is saide to grow two manner of wayes, either when newe disci­ples are brought to obey the same, or as euery one of vs profiteth and goeth forwarde therein. Luke speaketh in this place of the former sort of encreasing, for hee expoundeth himselfe by and by, when hee speaketh of the number of the disciples. Notwithstanding hee restrei­neth this so great an encreasing of faith, vnto one Cittie. For al­though it bee to bee thought, that the disciples were scattered a­broad elsewhere, yet was there no certaine bodie saue onely at Ierusa­lem.

And a great companie. Seing that (in speaking properly) our faith doth obey the doctrine of the Gospell, it is a figuratiue speach vttered by Metonymia, when Luke saieth, That they obeyed the faith. For the worde faith is taken by him for the worde of God, and the very profes­sion of Christianitie. And he reckoneth vp the Priestes by name, be­cause they were for the most parte enimies: for which cause it was a woonderfull woorke of God, that some shoulde bee conuerted, and much more woonderfull that many. For at the first they raged a­gainst Christe with this bragge, Hath anie of the rulers beleeued in him? But this multitude which knoweth not the Lawe, are accur­sed.

And Stephen. Luke reciteth in this place a newe cumbate of the Church, whereby it appeareth that the glory of the Gospel was alwaies ioyned with the crosse and diuerse troubles. And this is the summe, that the Church was assaulted in the person of one man. Whereby it came to passe, that the enimies were the more bolde, and being im­brewed with innocent bloode, did rage sorer than they had wont. For they had not gone as yet beyond the prison and roddes. But to the end we may knowe that the name of Christ was glorified as well in the life as in the death of Stephen, Luke saith at the first, that hee was full of faith and power. Whereby hee signifieth that his faith was excellent, and that he excelled in power to doe myracles. Neither ought wee to imagine perfection of faith, because he is saide to bee full of faith: but this manner of speaking, is much vsed in the Scripture, to call those Full of the giftes of God, who are aboundantly endewed with the same. I take power (without question) for habilitie to doe miracles. Faith comprehendeth not onely the gifte of vnderstanding, but also the fer­uentnesse of zeale. For as much as his name was famous by rea­son of this excellencie, it came thereby to passe, that the rage of the wicked was bent against him as it were with one consent to ouer­throwe him. For so soone as the force and grace of the Spirite doeth shewe it selfe, the furie of Sathan is by and by prouoked.

And it shall appeare by the text that Steephen was diligent and [Page 132] couragious in spreading abroade the doctrine of the Gospel: but Luke passeth ouer that, being content to haue commended his faith; which could not be slothfull and sluggish.

And there arose certaine. This was the beginning of persecution, be­cause the wicked after that they haue assaied in vaine to set themselues against Christ by disputing, when they saw that that former attempt did take none effect, they flie vnto slaunders, cauilling, and tumults, and at length they breake out into violence and murther. Therefore Luke meaneth by the worde Rise, that those of whom he speaketh, did assault the Gospel with their tongue, and did not by and by bring Stephen be­fore the iudgement seate, but did first set vpon him by disputing against him. Furthermore hee signifieth that they were straungers, which li­ued in Iudea, either that they might exercise merchandise, or else get learning. Therefore he saith that some of them were Cyrenians, some of Alexandria, some of Cilicia, some of Asia. He saith that they were all of the Synagogue of the Libertines. It is to be thought that the free men of the citizens of Rome had caused a synagogue to bee builded of their owne charges, that it might bee proper to the Iewes which came togi­ther out of the prouinces. Therefore those which were brought thither by the grace of God, and ought to haue embraced Christ so much the more willingly, assault him first, and inflame the furie of others as it were with a trumpet. Also Luke will in many other places afterward declare, that the Iewes which were scattered abroad in the prouinces, were most deadlie enimies to sounde doctrine, and most venemous in moouing tumults. Hee reckoneth vp manie, to the ende the victorie of the truth may be the more famous, whiles that many gathered of diuerse coun­tries, depart being vanquished by one man, and it is not to bee doubted but that they were enforced to holde their peace with shame. Stephen had alreadie woone great fauor, and gotten great dignitie by myracles. He answereth the disputers now in such sort, that hee getteth the vpper hande much. Hee putteth not that Wisedome and Spirite which he saith his aduersaries coulde not gainestande, as diuerse thinges. Therefore resolue these wordes thus: They coulde not resist the wisedome which the Spirite of God gaue him. For Luke meant to expresse, that they fought not on both sides as men: but that the enimies of the Gospell were therefore discouraged & ouercome, because they did striue against the spirit of God, which spake by the mouth of Stephen. And forasmuch as Christ hath promised the same Spirite to all his seruants, let vs onely defende the truth faithfully, and let vs craue a mouth and wisedome of him: and we shall be sufficiently furnished to speake, so that neither the wit, neither yet the babling of our aduersaries shall bee able to make vs ashamed. So the Spirit was as effectuall in our time, in the mouth of the Martyrs which were burnt, and it vttereth the like force nowe daily, that though they were ignorant men, neuer trained vp in any schooles, yet did they make the chiefe diuines which maintained poperie no lesse astonished with their voice onely, than if it had thundered and lighte­ned.

12 Being ouercome with the power of the Spirite, they giue ouer disputing, but they prepare false witnesses, that with false and slaun­derous reports they may oppresse him. Whereby it appeareth that they did striue with an euill conscience. For what can bee more vnmeete than in their cause to leane vnto lies? Admit hee were a wicked man, and guiltie, yet hee must not haue false witnesse borne against him. But hypocrites which shrowde themselues vnder zeale, doe careleslie graunt themselues leaue to doe that. Wee see how the Papistes at this day corrupt manifest places of Scripture, and that wittingly, whiles that they will falsely wrest testimonies against vs. I confesse in deede that they offend for the most part through ignorance. Yet can we finde none of them which doeth not graunt himselfe libertie to corrupt both the sense and also the woordes of the Scripture, that they may bring our doctrine into contempt: yea they slaunder vs monstrously euen in the Pulpit. If you aske these Rabbines, Whether it bee lawfull to slaun­der a man or no: they will denie that it is lawfull generally: but when they come vnto vs, good zeale doth excuse them, because they thinke that nothing is vnlawfull, which may burthen vs or our cause. There­fore they flatter themselues in lying, falsehoode and dogged impuden­cie. Such hypocrisie did also blinde them of whom Luke speaketh in this place, which vsed false witnesse to put Stephen to death. For when Sathan reigneth, hee doeth not onely pricke forwarde the reprobate vnto crueltie, but also blinde their eies, so that they thinke that they may doe whatsoeuer they will. We are especially taught by this exam­ple, how daungerous the colour of good zeale is, vnlesse it be gouerned by the Spirit of God: for it breaketh out alwayes into furious madnesse and in the meane season it is a marueilous visure to couer all manner of wickednesse.

14 We haue heard. It shall full well appeare by Stephens defense, that hee neuer spake any thing touching Moses or the Temple with­out reuerence. And yet notwithstanding this was not laide to his charge for nothing. For hee had taught the abrogating of the Lawe. But they are false witnesses in this, and suborned to lie, because they corrupt purposely those thinges which were well and godlilie spoken. So Christ was enforced to cleare himselfe, that hee came not to de­stroie the Lawe, but to fulfill the Lawe, because when hee had prea­ched [Page 134] of abrogating the Ceremonies, the wicked wrested this vnto an other purpose, as if he meant to abolish and take away the whole Lawe. Furthermore they wrested that wickedlie vnto the Temple of Ierusa­lem, which hee spake of his bodie. What? was it not obiected to Paule that hee taught That euil is to bee done, that good may come thereof? Therefore there is no cause why wee shoulde woonder at this day that that is so falsely misconstrued which wee teach godlily, well and profi­tablie. Yea wee must rather perswade our selues thus, that the doctrine of the Gospel can neuer be handled so warilie and moderately, but that it shall be subiect to false accusations. For Sathan, who is the father of lying, doeth alwayes bestirre himselfe in his office. Againe, because there be manie thinges which are contrarie to the reason of the flesh, men are enclined to nothing more, than to admit false reportes, which corrupt the true and syncere sense of doctrine. This malice of Sathan, and the sleights ought to make vs more warie, and more circumspect, that no preposterous thing, or any thing that is vnproperly spoken e­scape vs, wherewith they may be armed to fight against vs. For we must carefullie cut off from the wicked that occasion whereat they snatch. And if wee see that doctrine which is by vs well and godlily deliuered, corrupted, deformed and torne in peeces with false reportes, wee must not repent that we haue begunne, neither yet is there any cause why we shoulde be more slacke hereafter. For it is not meete that wee should be free from the poysoned and venemous bytings of Sathan: which the son of God himselfe coulde not escape. In the meane season it is our parte and duetie to dash and put away those lies wherewith the truth of God is burdened: like as we see Christ free the doctrine of the Gospel from vniust infamie. Onely let vs so prepare our selues that such indignitie and vnhonest dealing may not hinder vs in our course. Because wee teach that men are so corrupt, that they are altogither slaues vnto sinne and wicked lustes: the enimies doe thereuppon inferre this false accu­sation, that wee denie that men sinne willingly, but that they are en­forced thereunto by some other meanes, so that they are not in the faulte, neither beare any blame: yea they say farther that we quench altogither all desire to doe well. Because wee denie that the workes of holy men are for their owne worthinesse meritorious, because they haue alwayes some faulte or imperfection in them, they cauill that wee put no difference betweene the good and the euill. Because wee say that mans righteousnesse consisteth in the grace of God alone, and that godly soules can finde rest no where else, saue onely in the death of Christ: they obiect that by this meanes wee graunt libertie to the flesh to doe what so euer it will, that 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 [Page 135] 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.

[Page 137]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 doctrine it is, and whether it can be proued out of the scriptures: but they enquire whether any man durst mutter a­gainst their superstitiōs, that so soon as he is cōuict, they may forthwith burne him. Furthermore, Steeuens answere may seeme at the first blush absurd and foolish. He beginneth first at the very first beginning: after­ward he maketh a long narration, wherein there is no mention made in a maner of the matter in hande. And there can be no greater fault than to vtter many wordes, which are nothing appertinent vnto the matter. But whosoeuer shall throughly consider this long speech, hee shall finde nothing therein which is superfluous: and shall full well perceiue that Steuen speaketh very appertinently, as the matter requireth. He was accused as an Apostata or reuolt, which did attempt the ouerthrow of re­ligion and the worship of God. Therefore he beateth in this diligently, that he reteineth that God which the fathers haue alwayes worshipped. So that he turneth away the crime of wicked backsliding: and declareth that his enemies were pricked forward with nothing lesse than with the zeale of the law. For they bare a shew that they were wholy determined to encrease the glory of God. Therefore he wringeth from them this false boasting. And because they had the fathers alwaies in their mouths because they were puft vp with the glorie of their nation: Steeuen de­clareth also, that they haue no cause to be proud of this: but rather, that the corruptiōs of the fathers was so great & so manie, that they ought to to be ashamed and humbled. As concerning the principall state of the cause, because the question was concerning the temple and the ceremo­nies, he affirmeth plainely that their fathers were elected of God to bee a peculiar people before there was any temple, and before Moses was born. And to this end tendeth that exordium or beginning which is so far fet. Secondly he telleth them that all externall rites which God gaue by the hand of Moses, were fashioned according to the heauenly paterne. Whereupon it followeth, that the ceremoniall law is referred vnto ano­ther ende, and that those deale foolishly and disorderedly who omit the truth and stay only in the signes. If the readers shal referre the whole o­ration of Steeuen vnto these pointes, they shall finde nothing therein which agreeth not very well with the cause: as I shal declare again brief­ly in the end. Neuertheles that scope of the whole oration shal not hin­der, but that we may discusse all things briefly, which are worth the no­ting.

2 Men, brethren, and fathers. Although Steeuen saw that those which sate in the councell were for the most part the sworn enemies of Christ, yet because the ordinarie gouernment of the people did belong to thē, and they had the ouersight of the church, which God had not as yet cast [Page 138] of, therefore hee is not afraide for modesties sake to call them fathers. Neither doth he flatteringly purchase fauour hereby. But he giueth this honour to the order and gouernment appointed by god, vntill such time as the authoritie shuld be taken from them, the order being altered. Ne­uerthelesse the reuerence of the place which they had, doth not hinder him nor stoppe his mouth, but that hee doeth freely dissent from them. Wherby it appeareth how ridiculous the papists are, who wil haue vs so tyed vnto bare & vain inuented titles, that they may enforce vs to sub­scribe vnto their decrees though they be neuer so wicked.

The God of glory. By this beginning he declareth that hee doth not disagree or dissent from the fathers in true religion which they folowed. For all religion, the worshippe of God, the doctrine of the lawe, all pro­phesies did depend vpon that couenant, which God made with Abrahā. Therefore when Steeuen confessed that God appeared to Abraham, he embraceth the law and the prophets, which flowe from that first reuela­tion as from a fountaine. Moreouer he calleth him the god of glory, that he may distinguishe him from the false and feigned Gods, who alone is worthie of glory.

When he was in Mesopotamia, It is well knowen that that region is cal­led by this name, which lyeth betweene the riuer Tygris and Euphrates. And he saith before, he dwelt in Charran: because Abrahā being warned by an oracle, fledde from Chaldea to Charran, which is a Citie of Meso­potamia, famous by reason of the slaughter of Crassus and the Romane armie: althogh Plinie saith that it was a citie of Arabia. And it is no mar­uell that Chaldea is in this place comprehēded vnder the name of Me­sopotamia: because although that region which is enclosed with Tygris and Euphrates, be properly Or Meso­potamia. the countrie between two riuers. Yet those which set down any descriptiō of countries, do cal both Assyria & Chal­dea by this name. The summe is this, that Abraham being commanded by God, did forsake his countrie: and so he was preuented with the meer goodnes of god, when as he sought that which was offered him at home of the owne accord. Read the last chapter of Iosua. But it seemeth that Moses his narration doth somewhat disagree with this. For after that a­bout the end of the 11. chap. of Genesis he had declared, that Abraham doth goe into another countrie to dwel, hauing left his house, he addeth in the beginning of the twelf, that god spake vnto Abrahā. This is easily answered. For Moses reciteth not in this latter place what hapned after the departure of Abraham: but least any man should thinke that Abra­ham wandered into other countries hauing vnaduisedly forsaken his owne house (as light and vndiscrete men vse to doe sometimes) hee she­weth the cause of his departure, to wit, because he was commaunded by God to flit into another place. And thus much do the words of the Ora­cle import. For if hee had beene a straunger in an other countrie, God could not haue commaunded him to depart out of his natiue soyle, for­saking his kinsmen and fathers house. Therefore wee see that this place agreeth wondrous well with the wordes of Moses. For after that Mo­ses hath saide that Abraham went to Charran to the end he may shewe that this iourney was taken in hande not through any lightnes of man, [Page 139] but at the commaundement of god, he addeth that afterward, which he had before omitted, which maner of speaking is much vsed of the Hebr.

3 Come out of thy countrie. God vseth many wordes, to the end hee may the more wound the mind of Abrahā, as if it were not a thing sharpe e­nough of it self to be banished out of his own countrie. And that serued to trie his faith: euen as that other thing also, that god assigneth him no land wherin he may dwel, but maketh him stande in doubt & waite for a time. Wherfore the obedience of Abrahā was so much the more to bee commended, because the sweetnes of his natiue soyle keepeth him not back frō going willingly as it were into exile: & in that hee doubteth not to folow God, althogh there appear no certain resting place, but is com­manded to wander to & fro for a time. Whereas the shewing of the land is deferred, it differeth not much frō deceiuing of him Furthermore we learne continually by our owne experience, how profitable it was for A­braham thus to be exercised & as it were trained by little & little. Manie men are carried with a godly affection to attempt great things. but by & by so soone as their heat is waxen cold, it repenteth thē of their purpose, & they would gladly slip their necks out of the coller. Therfore least A­braham shuld faint when he was in the midst of his course, through the remēbrance of those things which he had left behind him, god sitteth & trieth his mind throughly, immediatly after he had begun, least he take any thing in hand lightly, & vnaduisedly. To this purpose serueth the pa­rable, Luk. 14.28. which Christ setteth before vs concerning the building of the to­wer. For he techeth that we must first cast the charges, least with shame we be enforced to leaue off building after we haue begun. And though this were a particular thing in Abrahā, in that he was cōmanded to goe out of his own countrie, & to go into a far countrie: in that God carried him frō place to place, yet notwithstanding there is in these words some figure of the calling of vs all. We are not al simply cōmaunded to forsake our countrie, but we are commanded to denie our selues: we are not cō ­manded to come out of our fathers house, but to bid a due to our owne will, & to the desires of our own flesh. Againe, if father and mother, wife & children hinder vs frō following God, we must forsake them all. The cōmandement is giuen simply to Abrahā to flit: but we are commanded to doe the same vpon condition. For if in any place we cannot serue god, we must rather make choise of exile, than to stay in our nest being sloth­ful & sluggish. Therefore let vs haue the example of Abrahā alwayes be­fore our eyes. He is the father of the faithfull, he was tried all manner of wayes: doth he forget his countrie, his friends, and himself, that he may giue ouer himself vnto God? If we will be counted the children of God, Ro. 4.16.17. we must not degenerate from him.

Which I shall shew thee. We must note that which I touched a little before, that Abrahā is kept in dout, to the end his patience may be tri­ed. And this must we also apply to our own vse, that we may learn to de­pend wholy vpon god. And surely this is a principal exercise of our fa [...]th, to put our trust in God, euen when we see nothing. God in deed will of­tentimes shewe vs a lande wherein hee graunteth vs an abiding place: [Page 140] yet notwithstanding because we are strangers in the world, wee haue no certaine and continuall place of aboade any where. Again, our life, as Paule saith, Colos. 3.3. is hidde: and being like vnto dead men, wee hope for salua­tion which is hid in heauen. Therfore as touching our perpetuall habi­tation, God doth cause vs to depend vpon his prouidence alone when be commaundeth vs as it were to wander in a strange countrie. Least suche deferring discourage vs, wee must holde this general rule of faith: that we must go whither god calleth vs, howsoeuer he do not shew that which he promiseth.

4 Then going out. The readinesse and willingnesse of faith is com­mended in these wordes. For when he is called, he maketh no delay, but maketh hast and subdueth all his affections, that they may obey the holy commaundement of God. It is vncertaine for what cause hee staied at Charran: yet it may be that the weaknes of his father caused him to tar­rie there, who as we read, died there shortly after: or els because he durst goe no further vntill such time as the Lord hadde told him whither hee should goe. It is more like to be true in mine opinion, that he was staied there a while with the wearisomnesse and sicknesse of his father, because Steeuen saith plainly, that he was brought thence after the death of his father.

5 Wee must note three things in this place: that GOD exercised the patience of his seruant, because after that hee had brought him out of his owne countrie, he dwelt in the land of Chanaan as a stranger. For Abraham possessed not one footes breadth, saue onely that which hee bought to burie in. And that is counted no possession which serueth not for the vses of this life. Secōdly forasmuch as that field was bought, Ste­uen doth for good causes say, that God gaue Abraham nothing. For that could not be gotten either with money, or by any other meanes which man could inuent, which Abrahā did hope for of the promise. Secondlie we must note, that though God did not shew Abraham the thing it selfe as yet, yet did he vpholde him by his worde. And this is our stay, when God promiseth that that is laid vp for vs, which as yet wee possesse not. Therefore when as the thing, that is the possession of the land was wan­ting, Abraham had for his help and stay the promise of God: and being content with the same alone, hee desired nothing in the land of Chana­an [Page 141] saue only an vncerteine resting place wherin he might soiourne. For as much as epaggellesthai signifieth simplie to promise. I thought there was no cause, why with Erasmus I should translate it in this place, to pro­mise againe. For I resolue it aduersatiuely. Althogh he had promised, that by the way we may note as it were a shew of deceiuing, vnlesse peraduē ­ture some man be disposed to apply it vnto the promises which are oftē ­times repeated. Thirdly we must note that the promise was such that it did not much differ from a meere mocke. God promised the land to the seed of Abraham when he was fourescore yeres old, and had to wife one that was barrē, neither had he any hope to haue any issue. This seemeth to be more thā friuolous. For why doeth he not rather promise that hee will giue him seed? but this was a notable trial of faith, in that Abraham without asking any question, or any curious disputation, did obediently and meekly imbrace that which he had hard proceed out of the mouth of the Lord. Therefore let vs remember that God doeth so lift vppe and comfort his seruant with his worde, that he doth not onely deferre the giuing of the thing, but also he may seeme after a sort to mock him: Iam. 2.5. as he dealeth with vs also in some respect. For although he cal vs the heires of the worlde, hee suffereth vs oftentimes to want euen a competent li­uing and necessarie helpes. And this doth he of set purpose, that he may bring the wisdome of the flesh to nought, seeing that we doe not other­wise giue due honour to his word.

Thy seed shalbe a stranger. Steuen putteth the Iewes in mind in how mi­serable and reprochfull an estate their fathers were in Egipt: and shew­eth that this their seruitude, wherwith they were oppressed came not by chaunce: because it was fortolde long before by the oracle of God. This historie ought to haue bin of great force, partly to tame their loftie cou­rages, and to teach them modestie, partly to set foorth the grace of God: because God had alwayes had a care of that nation. For this is a singu­lar benefite in that the people are restored wonderfully as it were from death to life. In the meane season the Iewes are taught that the church of God was elswhere, than in the land wherein they dwelt: that the fa­thers were chosen to be a peculiar people, and that they were kept safe vnder the tuition of God, before euer the temple was built: or the exter­nall ceremonies of the law were instituted. These things appertain vnto the generall scope or drift of the sermon. But hence may wee gather a profitable admonition. Bondage is of it selfe hard and bitter: but when crueltie of masters is added thereunto, it seemeth to be intollerable. Wherefore it must needes be that the minde of the godly man was sore wounded, when he heard that his seed should serue and bee villanouslie and cruelly intreated. Moreouer this was no small tryall: forasmuch as these thinges were, to looke to, contrarie, the enheritance of the lande of Chanaan which was nowe promised, and bondage in a strange coun­trie. For who woulde not haue thought, that god had as it were forgot­ten his former promise, when as he telleth Abraham that his seede shall endure miserable bondage? He saith at the first that he wil giue his seed the lande. But he had as yet no seed: yea all hope of seed was nowe cut [Page 142] off. But when doth he promise that he will giue it? After his death. By & by he saith, that that seed should be carried away to another place, that it may serue strangers. And how long? Foure hundred yeeres. Doth hee not seeme by this meanes to pul back his hand, that he may not perform that which he had promised? Let vs know that this was done (not once only) for god dealeth oftentimes with vs thus, so that he may seem con­trarie to himselfe: and he speaketh also in such sort as that he may seem to call back that which he had promised. Therfore it cannot be but that flesh will iudge that he is contrarie to himselfe, but faith doth know that his words do agree wel together amongst themselues, & with his works. And this is the purpose of God, to the end hee may extende the sight of our faith the farther, to shew his promises a far of, as it were a long place being put between. Therefore it is our dutie to goe toward & to stiue to attaine vnto that saluation which is set before vs through many straits, through diuers lets, through long distance, through the midst of deeps, and finally, through death it selfe. Furthermore seeing that wee see that the people which God had chosen, did serue the Egyptians, and was vn­courteously afflicted, we must not bee discouraged, if the like condition be prepared for vs at this day. For it is no new thing, neither any vnwō ­ted thing, for the church of God to lie oppressed vnder tyrannie, and to be as it were troden vnder foot of the wicked.

7 The nation whom they shall serue. This iudgement is ioyned with the deliuerance of the people. For whereas God doth punish the cruel­tie and tyrannie of the wicked Egyptians, he doeth that for his peoples sake, whom he tooke into his tuition, that it may be seene that he is the deliuerer of his church. Therefore so often as wee are vniustly afflicted by the wicked, let vs remember that God is the iudge of the world, who wil let no iniuries be vnpunished: let euery mā thus think with himself, Seing that I am vnder the tuition of God, who is the iudge of the world, and to whom it belongeth to punish all iniuries: Deu. 32.43. Rom. 12.19 those shall not escape his hand who trouble me now. There is the like place in Deut. 32. Where god saith, that vengeāce is his. Whēce Paul gathereth that we must giue place to wrath: as if he should say, that this ought to serue to reform im­patience, & to bridle our euil affectiōs, in that god promiseth that he wil reuenge. For he which reuengeth himselfe, doth take Gods office from him. And let vs still remember that which I haue alreadie said, that God is touched with an especial care to reuenge iniuries done to his childrē, as it is in the Psalme, Hurt not mine annointed, and be not trouble some to my prophetes.

They shall come thence and serue me. Therfore their deliuerance went before the temple, & the worship of the law. Wherupon it foloweth, that the grace of God was not tyed to ceremonies. Neuerthelesse Steeuen noteth the end of their deliuerance, that god chose both a peculiar peo­ple, & a peculiar place for the true worship of his name. Whence we ga­ther again, that we must regard what he commandeth & alloweth. O­ther nations also were determined to worship God, but because their rites were corrupt and bastardly, God doth separate the Iewes from the [Page 143] rest, and assigneth them a place, where he wil haue them to worship him sincerely & duly as they ought. This place teacheth vs, that Gods bene­fites must be referred to this end, that men might be brought to addict & giue ouer themselues wholy to him. Now since that god hath dispear­sed the treasures of his grace throughout the whole world: wee must en­deuor to sanctifie him, by worshipping him purely and holily, in what countrie soeuer we dwel.

8 He gaue him the couenant. When as he confesseth that circumcision is the couenant of God, hee cleereth himselfe sufficiently of that crime which was laid to his charge: but in the mean season he sheweth that the Iewes deale amisse, if they place the beginning of their saluation in the externall signe. For if Abraham was called, & the lande, & redemption promised to his seed before such time as hee was circumcised, it appea­reth that the glory of the whole stock doth not depend vpon circumcisi­on. Paul vseth the same argument in the 4. chap. to the Romans. For see­ing that Abraham obtained righteousnes & pleased God before he was circumcised, Rom. 4.11. hee gathereth thence that circumcision is not the cause of righteousnes. Therefore we see that Steeuen frameth no vain and idle narration: because this was very much appertinent vnto the cause, that the Iewes might remember how God had adopted them with their Fa­thers. & it is to be thought that Steuen did plainly expresse both things: that althogh circumcision was giuen by God, that it might be a signe of grace, yet was the adoptiō before it, both in order & in time. But we haue no neede to dispute any longer in this place concerning the nature and force of circūcisiō, only let vs note this, that god doth first promise those things to Abraham which he confirmeth afterward by circumcisiō: that we may knowe that the signes are vain & nothing worth, vnles the word go before. Let vs also note that there is a profitable doctrine contained in the word couenant: to wit, that god maketh his couenant with vs in the Sacraments, that he may declare his loue toward vs: which thing if it be true, first they are not only workes of externall profession amongst men: but they gaue great force inwardly before god to confirme the faith. Se­condly they are no vaine figures: because God who is true, figureth no­thing there which he doth not perfourme.

9 Now followeth the greatest wickednesse of the nation of Israel: that they conspired together to oppresse their innocent brother: which crueltie is contrarie to nature. Neither coulde the Iewes obiect that it was a priuate fault of a few: for the infamie reacheth vnto all the peo­ple. For as much as all the patriarkes, Beniamin except, had polluted themselues with that treacherie. Therfore in that Steeuen vouchsafeth to giue them an honourable name, that redoundeth to the greater re­proch of the nation. They boasted proudly of their fathers, hee sheweth what maner persons the chief of them were: to wit, murtherers of their brother, so much as in them laid. For besides that slauerie was a kinde of death, we know what they went about at the first, & secondly what cruel punishments Ioseph suffred of al which his brethren were giltie. Hereby it appeareth that God was bountiful and mercifull to those, which were as it were vnwilling, & which did resist him. For him (who was about to be the authour of health & help) would they haue destroyed. Wherfore they did what they could to renounce all the benefites of God. So he wil declare afterward that Moses was reiected, when he was offered of God to be a redeemer. Therfore the Iewes haue smal cause to brag of the ex­cellencie of their kinred: but this alone remaineth for them, that beeing ashamed, they cōfesse that whosoeuer they are they haue the same tho­row the meere mercie of God, and that they consider that the lawe was giuen to set foorth the same.

God was with him. God was not so with him, that hee did alwaies shewe forth his power in helping him. For that is no smal thing which is saide in the Psalm, That the yron went through his soule. Surely it must needs be that he was in great heauines, Psal. 105.18 when being destitute of all help, he suf­fered reproch also together with bands & the punishment of an vngod­ly and wicked man: but God vseth oftentimes to bee present with his in such sort, that he lyeth hid for a time. And the end was an euident tokē of his presence, which Ioseph saw not at the first. Furthermore we ought to remēber this euer now & then, that Ioseph was not deliuered because he had called vpon God in the temple, but a farre of in Egypt.

10 Steeuen addeth the meanes, because God gaue him fauour in the sight of Pharao. God could haue deliuered him by some other meanes, but his counsel had respect vnto a farther thing, that Ioseph being ruler of the kingdom, might entertain his father & al his familie. In these two wordes fauour & wisdome, there is the figure Hipallage. For the wisdome wherewith Ioseph was endued, was the cause that he founde fauour. Al­though I confesse that they were two distinct benefites. For though Io­seph were a faithful interpreter of dreames, and did excell in diuine wis­dome, yet the proud tyrant woulde neuer haue brought him to so great honour, vnlesse God had bent the minde of Pharao vnto a certaine vn­wonted loue: yet notwithstanding we must consider that order, whereby God vseth to bring him into fauour. Wisdome doeth not only signifie the [Page 145] gift of prophesie in interpreting dreames, but prudence in giuing coun­sell: for Moses putteth in both. That which Steeuen reporteth of one man in this place, is extended vnto all. For what aptnes and readinesse soeuer is in men, it ought to be reckoned amongst the giftes of God, and that his speciall giftes. And it is he that giueth good successe as it plea­seth him, that his gifts may be profitable to that end for which it semed good to him to giue them. Therefore although Ioseph bee made chiefe ruler of Egypt by Pharao, yet is he lifted vp to so great honour properly by the hand of God.

11 There came a famine. Hereby it appeareth that the deliuerance of Ioseph was such a benefite as was common to al the familie of Iacob. For seeing the famin drew on, Ioseph was sent before in due time, to pro­uide sustenance to feed the hungrie: as he himselfe doth acknowledge the wonderfull counsell of God in that point. Neuerthelesse the free goodnesse of God appeareth plainly in the person of Ioseph, whiles that he is appointed to nourish and feed his brethren, who had sold him, and by that meanes sent him far away, and thought that hee was gone away quite out of the world: he putteth meat in their mouthes, who had thro­wen him into a pit, and had depriued him of the aire and the common breath. Finally, hee nourisheth & preserueth their life, who were not a­fraid to take from him his life. In the mean season Steeuen putteth the Iewes in mind of this, that the patriarks were enforced to depart out of that land, which was giuen them for an heritage, and that they died in a­nother place. Therfore forasmuch as they were soiourners in it, they are at length banished out of the same.

14 Whereas he saith that Iacob came into Egypt with seuentie fiue soules, it agreeth not with the words of Moses. For Moses maketh men­tion of seuentie only. Hierome thinketh that Luke setteth not downe word for word those things which Steeuen had spoken, or that he tooke this number out of the Greek translation of Moses: either because hee himself being a Prosylite had not the knowledge of the Hebrew tongue: Gen-46.27 or because he would graunt the Gentiles this, who vsed to read it thus. Furthermore it is vncertaine whether the Greek interpreters set down this nūber of set purpose, or whether it crope in afterward through neg­ligence. Which (I mean the latter) might well be, forasmuch as the Gre­cians vse to set down their numbers in letters. August in his 26. book of citie of God, thinketh that Iosephs nephewes & kinsmen are cōprehen­ded in this number: & so he thinketh that the word went down, doth sig­nifie all that time which Iacob liued. But that cōiecture can by no means be receiued. For in the meane space the other patriarkes also had many children born to them. This seemeth to mee a thing like to be true, that the seuentie interpreters did translate that truly which was in Moses. And we cannot say that they were deceiued: forasmuch as Deu. 10. wher this nūber is repeated, they agree with Moses, at least as that place was read without all dout in the time of Hierome. For those coppies which are printed at this day, haue it otherwise. Therfore I think that this dif­ference came through the errour of the writers whiche wrote out the [Page 146] bookes. And it was a matter of no suche weight, for which Luke ought to haue troubled the Gentiles which were accustomed with the Greek reading. And it may be that he himself did put down the true number: & that some man did correct the same amisse out of that place of Moses. For we know that those which had the new testament in hand, were ig­norant of the Hebrew tongue, yet skilfull in the Greek. Therefor to the end e the wordes of Steeuen might agree with the place of Moses, it is to be thought that that false number which was found in the Greeke translation of Genesis was by them put in also in this place: concerning which if any man contend more stubbornly, let vs suffer him to bee wise without measure. Let vs remēber that it is not without cause that Paule doth forbid vs to be too curious about genealogies. This so smal a nūber is purposely expressed, to the end the power of god may the more plain­lie appear, in so great an enlarging of that kinred, which was of no long continuāce. For such a small handfull of men could not by any humane maner of engendring grow to such an infinit multitude as is recorded in Exodus, within 250. yeres. We ought rather to weigh the myracle which the Spirit cōmēdeth vnto vs in this place, Exo. 12.37. than to stand long about one letter, wherby the number is altered. There arise other questions, (and those which are more hard to be answered) out of the rest of the text.

16 Steeuē saith, that the Patriarks were carried into the land of Cha­naan, Gen. 50.13. Ios. 24.32. after they wer dead. But Moses maketh mētiō only of the bones of Ioseph. And Iosua 24. it is reported, that the bones of Ioseph were buried without making any mention of the rest. Some answer that Moses spea­keth of Ioseph for honors sake, bicause he had giuen expresse cōmande­ment concerning his bones: which we cannot read to haue bin done of the rest. And surely when Ierome in the pilgrimage of Paula, saith, that she came by Sichem, he saith that she saw there the sepulchres of the 12. Patriarks: but in another place he maketh mentiō of Iosephs graue on­ly. And it may be that there were emptie tombes erected to the rest. I cā affirme nothing concerning this matter for a certaintie, saue onely that this is either a speech wherein is Synecdoche: or els that Luke rehear­seth this not so much out of Moses, as according to the old fame: as the Iewes had many things in times past from the fathers, which were de­liuered as it were from hand to hand. And whereas hee saith afterwarde they were laid in the sepulchre which Abrahā had bought of the sons of Hemor, Gen. 23.9. it is manifest that there is a fault in the worde Abraham. For A­brahā had bought a double caue of Ephron the Hitite to burie his wife Sara in: but Ioseph was buried in another place: to wit, in the field which his father Iacob hadde bought of the sonnes of Hemor, for an hundred lambes. Wherefore this place must be amended.

[Page 147]17 Steeuen passeth ouer vnto the deliuerance of the people, before which, went that innumerable issue, which had increased beyonde the ordinarie maner in no long space of time. Therfore he setteth down this as a singular gift of God: that the people was encreased, to the ende wee may know that that came not to passe according to the cōmon or won­ted custome of nature. But on the other side god seemeth to take frō the Iewes al hope: because Pharao doth tyrannously afflict thē, & their bon­dage groweth greater dailie. And when as they are commanded to cast out their male infants, it seemeth that the destruction of the whole na­tion was present. There is another token of deliueraunce giuen, when Moses commeth abroad: but because he is by & by refused and enforced to flie into exile, there remaineth nothing but meer dispair. The summe is this, that God being mindefull of his promise, did increase the people in time, that he might perform that which he had sworne to Abraham: but the Iewes (as they were vnthankful & froward) did refuse the grace of god, so that they did what they could to shut vp the way before them­selues. Furthermore we must note the prouidence of God in this place, whiles that he doth so order the course of times, that his works haue al­waies their opportunitie. But men who make hast disorderedly in their desires, cannot hope patiently & be at rest vntill such time as god shew­eth forth his hand: for this cause, because they take no heed to that mo­deration wherof I haue spokē. And to the end god may exercise the faith of his children, so often as he appeareth with ioyfull tokens of grace, hee setteth other things against those on the other side, which cut off sodainly the hope of saluation. For who would not haue said of the Hebrewes, that they wer vtterly vndone, when as the kings cōmandement appoin­teth al the men children to be put to death? For which cause the medi­tating vpon that doctrine is the most necessarie for vs, that god doth kil & restore to life: he leadeth vnto hell and bringeth back againe.

19 Dealt subtillie. The old interpreter did not translate this amisse to deceiue. For Steeuen meaneth that the king of Egypt did craftily in­uent new shiftes, and wicked pretences, that he might euer now & then lay heauier burthens vpon the people: like as almost all tyrants doe: for how vniustly soeuer they vex their subiects, they are too wittie to inuent excuses. And it is not to be doubted but that Pharao abused this honest colour, that it was not meet that the Iewes which were soiourners, shuld haue a place of abode in his realm for nought, & that they shuld be free frō all burthens, seing they did inioy great cōmodities. Therefore he de­ceitfully made thē vile bonslaues of free mē. Whē Steuen saith that this tyrant knewe not Ioseph, heereby it appeareth howe soone the remem­brance of benefits passeth away amongst men. For although wee doe all with one consent detest vnthankfulnesse, yet is there no vice more com­mon amongst vs.

Least they should be encreased. Erasmus translateth this vnproperly, in my iudgement. For Zoogoneisthai expresseth more than, Least their chil­dren shoulde liue. For the worde is set thence, because the people doth alwayes remaine aliue in the ofspring. And furthermore, Steeuen [Page 148] doth not reckon vppe all the partes of their euill intreating: but putterh downe one example of extreeme crueltie. Whence we may easily gather how neere the whole seed of Abraham was to destruction. For Pharao seemed to haue murthered them all with that commandement as with one stroke of a sword. But su [...]h violent barbarisme did the more set forth the vnlooked for, and incredible power of God: because when Pharao hath by all means possible striuen against God, yet all is in vaine.

20 It is not without cause that Steeuen noteth the circumstance of time. Moses was born at the very same time when the king had commā ­ded that all the men children should bee cast out. Therefore it seemeth that the minister of deliuerāce is dead before he is borne. But that time is most fit for God to worke in, 2. Cor. 12.9. when there is no hope or counsell to bee looked for at mans hands. And it appeareth also most plainly, how God doth make perfect his power in mans weaknes. Moses is kept three mo­neths, but at length his parents (that they may saue their own liues) are inforced to cast him out into the riuer. Only they put him in a little co­fer, that he may not by & by perish. When as Pharaoes daughter taketh him vp, he escaped death in deed, yet so that he goeth into another na­tion being cut off from the kinred of Israel. Yea he was like to bee a most troublesome aduersarie to his nation, vnlesse God had restrained his mind. It is 40. yeres before he sheweth any token of brotherly goodwill.

22 Whereas Luke reporteth that he was taught in all wisdome of the Egyptians, hee putteth that in his commendation as a point of excellē ­cie. Notwithstāding it might haue so falne out, as it doth oftentimes, that beeing puft vp with profane sciences, hee might haue despised the base commō people: yet because god hath determined to redeem his people, [Page 149] he doth in the meane season frame both the minde of Moses & al other things to finish his worke. The reason of mans fleshe should murmur in this place, Why doth God winke at so long miseries of the people? Why doteh hee suffer Pharao to rage more cruelly daily? Why doeth he not suffer Moses to growe vp amongest his owne people? Why doth hee af­ter a sort cut him off frō the kinred of Israel, being adopted by the kings daughter? Why will he suffer him to remaine amidst courtly pleasures, and doth not rather pull him thence? But the end it selfe is so wonder­full, that we are enforced to confesse, that all these thinges were gouer­ned by singular counsel and order, to set forth the glorie of God. Wher­as I said that Luke speaketh in this place of the learning of the Egypti­ans for honours sake, I would not haue it so taken, as if there were in the same no corruption. Forasmuch as Astrologie doth cōsider the wonder­ful workemāship of God, not only in the placing of the starres, & in such excellent varietie, but also in their mouing, force, and secrete offices, it is a science both profitable & worthie of praise. The Egyptians bestowed great studie in this: but being not content with the simple order of na­ture, they wandered also in manie foolishe speculations, as did the Chal­deans. It is vncertaine whether Moses were infected with these super­stitions or no. Yet howsoeuer it be, we see how sincerely, & plainly he set­teth that before vs to be considered in the frame of the world, which is appertinent vnto godlines. Surely this was excellent modesty in that he which could reason with learned and wittie men of the secretes of na­ture, doth not only omit higher subtilties, but doeth also discende vnto the common capacitie of euerie most simple man, and doeth in a com­mon style set foorth vnto men vnlearned, those thinges which they per­ceiue by experience. When Iustine bableth concerning Moses, hee ma­keth him a Magician, which with iugling and inchauntments made pas­sage for the people through the redde sea. So that Satan did not only go about to burie the power of God, but also to blaspheme the same. But we know that Moses did not striue with the enchaunters by Magike, but did that only which God had enioined him. Furthermore the Egypti­ans had mysticall diuinitie, wherewith they coloured their doting in­uentions, and monstrous abhominations, as if they wold proue that they went mad not without reason: as the Papists, whereas they delude and mocke men like stage players; in their masse and other foolish rites, yet they inuent mysteries, that they may perswade mē that there is nothing there but that which is diuine. The cōmon sort of Priests cannot climb so high: but those which amongst them wil be accounted more cunning, doe omit no rite, how foolishe and childish soeuer it bee, affirming that there is some spirituall mysterie in euerie of them. There is extant con­cerning this matter a most foolish mingle mangle, which they call the Rationall of diuine offices. But forasmuch as Sacrificing Priests alone did vse such dotings amongest themselues, it is not to bee thought that Moses spent any time in these, whose bringing vp was princely: But that hee was taught in liberall artes.

Hee was mightie. This phrase doth expresse amongst the Hebrewes, [Page 150] a double excellencie, when as he which doth excell in wit and learning, is also apt to attempt & bring to passe great and weightie matters. Stee­uen his meaning is therefore, that Moses was furnished with rare giftes, so that they did all confesse that he was a singular man. But seing he was in such estimation, the Israelits had the lesse hope that he should be the minister which should work their deliuerance.

23 When the time was fulfilled. Many gather by this that Moses was neuer estranged in mind frō his nation: but the words of Steuen incline rather toward the contrarie: to wit, that the Spirit of God did at length awake his mind as it were out of sleep, that he might at length goe visite his brethren, whom he had long time neglected. It is to be thought that hee was not ignorant of what stocke he came, seeing he had some token thereof in his flesh, and seeing the rumor thereof was spread abroade in the court: because the kinges daughter could not adopt him to bee her sonne, without some suspition of wickednesse, vnlesse his kinred had byn knowen: yet was it long before he was of such courage that hee durst make knowen the loue which he bare toward his kinred. And this ser­ueth not a little to set foorth the glory of God, that Moses being igno­rant of his calling, doth remaine a long time idle in the kings court: and is afterward called of the Lord contrary to the hope of all men and his owne also. Therefore this new care for his brethren, which came into his minde, proceeded from a newe and vnwonted motion of Gods Spi­rite.

24 When he saw a certaine man. Moses came not to this spectacle by chaunce, but forasmuch as God had appointed him to be the deliue­rer of his people, he would haue him shew foorth this token, & as it were make this beginning. For Steeuen doth plainly expresse, that he did at­tempt nothing vnaduisedly: but did that which became him, that was appointed to bee a deliuerer of the people, knowing that hee was there­unto called. For vnlesse God had armed him and made him puissaunt, it had been a thing altogether vnlawfull for him to kill any man, how wic­ked soeuer he had bin. It is a godly deed & praise worthy, for a mā to set himselfe against the wicked, to defend the good against the iniuries of the wicked, to bridle their violence: but it is not for a priuate person to punish or take vengeāce. Therfore it was vnlawfull for Moses to slea the Egyptiā, saue only in as much as the Lord had put the sword in his hand according to the right of his calling. But this heroicall courage and no­blenesse of heart was a work of the holy ghost: because God doth migh­tily shew foorth his power in those whō he appointeth vnto great mat­ters, that they may be able to fulfill their function. In summe, Steeuen meaneth that Moses was euen then offered to be the minister of deliue­rance, when the day was at hand according to the couenant made with Abraham: yet did the people hope for nothing lesse.

26 The day following hee appeared Steeuen declareth nowe that the fathers did not only neglect, but maliciously reiect the grace of god. For although the euill which he mentioneth did proceed from one man on­lie, yet doeth hee by right assigne the fault vnto them al. For if they had [Page 151] been thankfull to God, they woulde all with one consent haue repressed his frowardnes. But they are whisht, & suffer that good turn which Mo­ses had done, to be vpbraided vnto him: and so much as in them lyeth, they bring him into extreeme danger, whom they ought to haue defen­ded by endangering themselues. Therfore his drift is this, that the peo­ple themselues were in the fault, that they were no sooner deliuered and eased. So the wickednesse of men doth oftentimes hinder God from do­ing that he would do. He is ready to helpe those that be his in due time, but we keepe back his hand from our selues with diuers lettes: and after­ward we complaine of his slownes, but vniustly. Furthermore this vn­thankfulnesse was too wicked against God, & too cruell against Moses. They were to thanke God, for giuing them such a faithful patron in the kings court. They were to loue and reuerence Moses. But they rewarded him full euil with threatnings & reproches. Furthermore, in asmuch as the fact was brought to the kinges eares, we must needs impute that to the treacherie of the people. Therefore as when afterwarde the people could see the lande of Chanaan, they did through their own follie keepe themselues frō entring in: so nowe refusing the grace of God in the per­son of one man, they cause the time of their deliueraunce to be deferred fortie yeeres. For although God had determined what he would do, yet those are iustly blamed for the delay, which hinder Moses in his office.

Men, ye are brethren. There is indeed amongst men a generall coniun­ction, so that they ought to vse great courtesie one toward another, & to abstain from al iniuries: but this is more vnmeet, and vntollerable when those hurt one another, who are neerer linked together. Therefore Mo­ses doth not onely vse a generall reason, that it may reuoke thir mindes which were desirous to do harme: but he mentioneth their kinred & fel­lowship of blood to mollifie their crueltie: yet all in vaine: for hee which had done iniurie to his neighbour, doth frowardly thrust him from him, & addeth thereunto threatning. And this is a common thing amongest men. For an euill conscience doth driue men into furie, & the worse eue­rie mans cause is, the more boldly & cruelly doth he extoll himselfe. But vnder what colour doth hee which hath the worse cause set himselfe so stubbornly against Moses? He saith, he is no iudge but he did not reproue them according to authoritie: but did only friendly admonishe them. Is it the duetie of a iudge alone to admonish vs when wee doe amisse? But this is a common vice vsed of al stubborn & vnruly persons, to giue place to no admonitions, saue only when they are enforced by violence & au­thoritie: yea they are like frantike men who raile vppon their phisitions. For which cause we must be the more carefull to bridle our lusts: least we runne headlong with such blinde furie against those which are desirous to cure our vices. Furthermore wee are taught by this example, that the seruants of God cannot so doe their duetie in reprouing suche vices of men, but they shal suffer many iniuries, offend many, & incurre dangers: & chiefly when they doe well, they shall surely heare euill. But they must swallow vp the vnworthines of these euils, that they may not therefore cease to do that which the Lord commanded thē, & which he alloweth. [Page 152] Moses is burdened here with a cruell false accusation that he vsurpeth the authoritie of a ruler, & by this means they lay treason to his charge. Secondly it is obiected vnto him reprochfully, that he slue an Egyptian? both these were very odious. Whereby we may gather with how dange­rous a temptation the mind of the holy man was striken. And forasmuch as we see that he was neither discouraged by exile, neither by any other euils, so that it did not repent him of his well doing, let vs also learne by his example, to beare a valiant and strong minde and courage against all such assaultes of Satan.

30 And when fortie yeeres were expired. As Moses was no blockishe man, euery one of vs may easilie gather, howe manie things might haue come into his minde, which might haue caused him to mistrust his cal­ling. The shifts & sleights of Satan are captious: we are more than bent naturally to distrustfulnes, what doubts soeuer arise in our mindes con­cerning the worde of god, we do easily admit the same. It was a hard ex­change, to be thrust from earthly delights, & a sumptuous life, vnto the painfull and base office of feeding sheepe: and especially forasmuch as Moses sawe so muche time spent, and beeing in the meane season sent into the wildernesse, what other thing could he imagine with him selfe, but that that was vaine, & a plain mock which the Lorde had promised? Forasmuch as being now fourescore yeres of age, he was occupied about the feeding of his father in law his sheepe, when could hee haue hoped that there should haue been any vse of him in deliuering the people? It is good for vs oftētimes to cal to mind these cumbates of the godly vntil they be throughly imprinted in our memorie, least our mindes faint, and our hearts faile vs, if the Lord make vs stay longer than we could wishe. Againe, Moses giueth a notable example of modestie, seeing that in all that time hee attempteh nothing, he raiseth no tumults, neitheir intru­deth himself any way, to beare rule: as troublesome men vse to doe: but employeth himselfe in his sheepheardes function, as diligently as if hee should neuer haue been called vnto any greater charge. But whiles he tarryeth the Lordes leysure so patientlye, hee appeareth vnto hym at length.

The Angel of the Lord appeared vnto him. It is first demāded who this angel [Page 153] was: and secondly why he appeared in such a forme? For after that Luke had called him an Angel, he bringeth him in immediatly speaking thus: I am the God of Abraham &c. Some answere. As God doth sometime attribute and impart vnto his ministers those thinges which are most proper to himselfe: so is it no absurd or inconuenient thing if they haue his name giuen them. But seeing this Angel affirmeth manifestly, that he is the eternall God, who alone is, and in whom all thinges haue their being, we must needes restreine this title vnto the essence of God: for it can by no meanes agree to the Angels. It might be saide more fitly, that Because the Angel speaketh in the name of the Lorde, he taketh vppon him his person: as if he declared his commandements word for word, as out of the mouth of God. Which manner of speaking is vsuall in the Prophets. But when Luke shal say afterward that this was the same An­gel, through whose assistance and guiding Moses deliuered the peo­ple: and Paule in the tenth Chapter of the former to the Corinthians doth affirme that Christ was that guide, 1. Cor. 10.4. there is no cause why we should now wonder, that the Angel taketh to himselfe that which is proper to God alone. Therefore let vs first of all set downe this for a suretie that there was neuer since the beginning any communication betweene god and men, saue onely by Christ. For wee haue nothing to doe with God, vnlesse the mediatour bee present to purchase his fauour for vs. There­fore this place, doeth plentifully proue the Diuinitie of Christ, and tea­cheth that he is of the same essense with the father. Furthermore he is called an Angel not onely bccause he had the Angels alwayes to beare him companie, and to be as it were his apparitours, but because that de­liuerance of the people did shadowe the redemption of vs all, for whose sake Christ was to be sent of his father, that he might take vpon him the shape of a seruaunt togither with our flesh. It is certaine in deede that God did neuer appeare vnto men as he is, but vnder some shape, agreea­ble to their capacitie. Notwithstanding there is another reason why Christ is called by this name, because hee being appointed by the eter­nall counsell of God to be vnto men the minister of saluation, doeth ap­peare vnto Moses to this ende. Neither is that contrarie to this doctrin, which is written in the seconde Chapter to the Hebrewes, Hebr. 2.16. that Christ neuer tooke the Angels, but the seede of Abraham. For although hee tooke vpon him the shape of an Angel for a time, yet did he neuer take the nature of Angels: as wee knowe that hee was made very man. It re­steth that wee speake somewhat of the burning bush. That is common that God doeth applie the signes vnto the thinges by a certaine likeli­hood. And this is almost the common order and way of the sacraments. Furthermore this was the fittest thing that could haue beene shewed to Moses, to confirme his faith in the present businesse. He knewe in what state hee had left his nation, although there were a greater 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 [Page 154] 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 [Page 155] 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 trumpe, that thou maist learne to feare the Lord. But some wil say, Why dare not Moses now for feare consider, who was not afraid to draw neere before? I answere, that the neerer wee drawe vnto [Page 156] God, the more his glorie doth appeare, so are we the more afraide, and that by right. And God maketh Moses afraide for none other cause, saue onely that he may make him obedient vnto him. This feare was a preparation not vnfit for greater boldnes. And to this end tendeth that which followeth, Put off thy shoes from thy feete, for he is admonished by this signe with reuerence to receiue the commaundements of God, and to giue him due glorie by all meanes.

33 Because the place wherein. The Lord meant by this commendation which he giueth to the place, to lift vp the minde of Moses into heauen, that he might not thinke vppon any earthly thing. And if so be it Moses was to be pricked forward with so many pricks, that hauing forgottē the earth, he might harken to God: must not we haue our sides euē as it were digged through, seing wee are an hundreth times more slow than hee? Notwithstanding here may a question be asked, how this place became so holy? For it was no more holy than other places before that day. I answere that this honor is giuen to the presence of God, and not to the place, and that the holinesse of the place is spoken of for mans sake. For if the presence of God doe make the earth holy, howe much more force thereof ought men to haue. Notwithstanding wee must also note, that the place was thus bewtified onely for a time, so that God did not fixe his glory there: Gene. 35.7. as Iacob erected an altar to God in Bethel, after that God had shewed some token of his presence there. When as his posterity did imitate the same afterward, it was such worship as was reproued. Fi­nally the place is called holy for Moses his sake onely, that hee may the better addresse himselfe to feare God, and to obey him. Forasmuch as God doth now shew himselfe vnto vs euery where in Christ, and that in no obscure figures, but in the full light, and perfect truth, wee must not onely put off our shoes from our feete, but strippe our selues starke naked of our selues.

34 In seing I haue seene. God promiseth nowe that he will deliuer his people, that hee may appoint Moses to bee his minister afresh; because the former obiection was taken away by so long space of time. For God is saide to see our miseries, when hee hath respect to vs, and is carefull for our safetie: as he is said againe, to shut his eyes, and turne his backe, when as he seemeth to set light by our cause. In like sort is hee saide to come downe. He needeth not to moue out of his place to helpe vs, for his hand reacheth throughout the heauen and earth: but this is refer­red vnto our vnderstanding. For seeing that he did not deliuer his peo­ple from their affliction, it might seeme that he was a farre off, and was busied about some other thing in heauen. Nowe he saith that the Israe­lites shall perceiue that hee is nigh vnto them. The summe tendeth to this end, that Moses knowing the will of God, may not doubt to follow him as a guide, and the more boldly to imploy himselfe about the deli­uery of the people, which he knew was the worke of God. For we must note that hee saieth that hee heard the mourning of the people. For al­though he hath respect vnto those which are in misery, and vniustly op­pressed, yet when we lay our mournings & complaints in his lap, hee is [Page 157] especially moued to haue mercie. Although this word may be taken for those blinde and confused complaints which are not directed vnto God, as it is taken oftentimes els where.

35 Stephen passeth ouer manie things, because he maketh haste vn­to this summe, that the Iewes may vnderstande, that the fathers were not deliuered therefore, because they had deserued that with their god­linesse, but that this benefite was bestowed vpon them being altogither vnworthy: and secondly that there is some more perfect thing to be ho­ped for of these beginnings. When Moses beeing ordained of God to be their reuenger and deliuerer, was nowe in a redinesse, they stopt the way before him: therfore God doth deliuer them now, as it were against their will. That which is added touching myracles and wonders, serueth as well to the setting forth of the grace of God, as to make knowne the calling of Moses. It is surely a straunge thing, that God doth vouchsafe to declare his power by diuers wonders, for such an vnthankful peoples sake. But in the meane season he bringeth his seruant in credite. There­fore whereas the Iewes set lesse by him afterwarde, whereas they assaie sometimes to driue him away by railing, whereas they scould somtimes, sometimes murmur, sometimes set vpon him outragiously, they bewray thereby both their wickednes, and also their contempt of the grace of God. Their vnthankfulnesse and vngodlinesse was so encreased alwayes, that God must needs haue striuen with woonderfull patience with such a froward and stubburne people.

A ruler and a deliuerer. We must vnderstande the contrarieties which augment the fault. They woulde haue obeyed Moses if a tyrant had ap­pointed him to be a iudge, but they contemne him proudly and refuse him disdainefully being appointed of God, and that to bee a deliuerer. Therefore in despising him, they were wicked: and in reiecting grace, vnthankful. And wheras Moses hath such an honorable title giuen him, God doth not so giue and resigne vnto man that honour which is due to himselfe, that he looseth any whit of his authoritie thereby. For doubt­lesse Moses was not called a Redeemer or deliuerer in any other respect, saue onely because he was the Minister of God. And by this meanes the glorie of the whole worke remaineth in the power of God wholy. There­fore let vs learne, that so often as men haue the titles which belong to God giuen them, God himselfe is not dispoyled of his honour: but be­cause the worke is done by their handes, they are by this meanes com­mended. [Page 158] To this ende tendeth that which Stephen saieth, that this charge was committed to Moses in the hand of the Angel. For by this meanes Moses is made subiect to Christ, that vnder his conduct and di­rection, he may obey God. For Hand is taken in this place not for mini­sterie, but for principalitie. Wherefore God did so vse the seruice of Mo­ses, that the power of Christ did surpasse him, as hee is euen at this day the chiefe gouernour in accomplishing the saluation of the Church, yea he vseth the ministerie of men in such sort, that the force and effect de­pendeth vpon him alone.

37 A Prophet shall God raise vp. Stephen indeuoureth vndoubtedly to proue by these words, that Christ is the ende of the Law: although hee doth not expresse the same in plaine words. And assuredly (as we haue alreadie saide) Luke reciteth not word for worde all those things which Stephen vttered: but it is sufficient for him to note the principal points of matters. Furthermore wee haue saide before in the thirde Chapter that this testimonie is so applied to Christ, that notwithstanding it a­greeth to the other prophetes also. For after that Moses had forbidden the people to be carried to and fro with the wicked superstitions of the Gentiles, hee sheweth what ought to followe. There is no cause (saith hee) why thou shouldest desire Magicians and inchaunters: for God will neuer suffer thee to want Prophetes to teach thee faithfully. And nowe it is certaine that the ministerie of the Prophetes was temporall, as was also the ministerie of the Lawe: vntill Christ shoulde bring the full perfection of wisedome into the worlde. Therefore Steephen his speech tendeth to this end, that Moses doeth not keepe the people fast bounde to himself alone, when as he setteth before them and commen­deth vnto them another teacher. The Prophetes were in deede inter­preters of the Law, and all their doctrine was as it were an addition or appertenance of those thinges, which were vttered by Moses: but for as much as this was also certaine, that Christ shoulde bring a more per­fect kinde of doctrine, because hee shoulde make an ende of all the Pro­phecies: it followeth that hee is made the chiefe: and that the princi­pall mastershippe (that I may so call it) is his, least the faith of the Go­spel shoulde be doubtfull. Nowe we knowe to what ende Stephen inter­mingleth Moses his testimonie: to wit, that he may proue that the Iewes did no lesse contemne him (of whom they made boast with open mouth to be their onely teacher) euen nowe when hee is deade, than they did in times past whiles hee liued wickedly, and frowardly reiect him. For whosoeuer beleeueth Moses, hee will not refuse to bee the disciple of Christ, Iohn 5.46. whose messenger and crier he was. Fet the rest out of the thirde Chapter.

38 Stephen proceedeth to set foorth the frowardnesse of the people, who though they were prouoked with so manie benefites of God, yet did they neuer cease maliciously to reiect him. If they had beene dis­obedient and vnthankfull to God before, yet this so wonderfull a de­liuerance ought to haue brought them into a better minde: but he de­clareth that they were alwayes like themselues. It was meete that so many myracles shoulde not onely haue stuck fast in their mindes, but also haue continued still before their eyes. But hauing forgotten all, they flie backe sodainlie vnto the superstitions of Aegypt. The memo­riall of their cruell seruitude was yet fresh, which they had escaped by passing ouer the redde sea: and yet they preferre those tyrantes by whom they were more than cruelly handled, before their deliuerer. This was therefore a heape of vngodlinesse most desperate, that their stubbornesse coulde not bee broken or ouercome with so manie bene­fites of God, but that they did awayes returne vnto their nature. This doeth greatly augment the greatnesse of the offence, where Steephen saieth that Moses was then with them in the wildernesse. For besides that there appeareth heere rare goodnesse and long sufferance of the Lord, in bearing with them, they make themselues to be without all ex­cuse, whiles that being beset on euery side with so manie straites, be­ing brought into so great distresse, hauing Moses to bee their guide in their iourney, and the faithfull keeper of their life, they fall away ne­uerthelesse treacherously from God. Finally it appeareth that they were like vntamed beastes, whom God coulde not keepe in obedi­ence with so manie bandes. Therefore in as much as Moses lefte not off to gouerne them euen through the wildernesse vnder the conduct and aide of the Angel, it is an easie matter to gather by this circum­stance of time, how incurable and obstinate their frowardnesse was. As it was a point of monstrous rebellion, not to be humbled with miseries, and euen with the verie sight of death. Where as hee saieth that Moses was with the Angel and the fathers, there is a contrarie respect. Hee was present with the fathers, that hee might bee their guide, ac­cording to the commaundement of the Lorde: he was with the Angell as a minister. Where vppon it followeth that hee was no priuate per­son to whom this iniurie was done, but it was done to the gouernance of God: when the people coulde bee kept backe with the reuerence of neither, from running headlong into wicked rebellion. We haue alrea­dy spoken of the Angel. But the participle lalonutos, or, which spake, hath a double meaning. For it may be vnderstoode either of the first vision, wherby Moses was called to redeem the people, or of that speech which god had with Moses, after they were come ouer the red sea. And because Christ declared both waies that he was the author of their deliuerance, [Page 160] it is no great matter whether we choose: yea there is no let, but that it may be extended vnto both. For he which beganne to speake to Moses from the beginning, that he might send him into Aegypt, did continue the tenour of his speech afterward, vntill the worke was finished.

Which receiued liuely Oracles. Erasmus translated it Liuely speech: but those which are expert in the Greek tongue, they shall know that I haue more truly translated the words of Stephen For there is greater maie­stie in Oracles then in Speech. I speake onely of the word: for I knowe that whatsoeuer proceedeth out of the mouth of God, the same is an Oracle. Moreouer hee purchaseth authoritie for the doctrine of Moses in these wordes, because hee vttered nothing but that which proceeded from God. Whereupon it followeth that they did not so much rebell a­gainst Moses as against God. Whereby their stubbernes is more discoue­red. And this is a general way to establish doctine: when men teach no­thing but that which is commaunded them by God. For what man dare make Moses inferiour to him: who (as the Spirit affirmeth) ought onely to be beleeued for this cause, because he faithfully vnfolded and deliue­red the doctrine which he had receiued of God? But some man may ask this question why he calleth the lawe a liuing speech? For this title see­meth to disagree much with the words of Paul: 1. Cori. 3.7. where hee saith that the lawe is the ministerie of death, and that it worketh death, and that it is the strength of sinne. If you take liuely speech for that which is effectu­all, and cannot be made frustrate by the contempt of men, there shalbe no contrarietie: but I interpret it as spoken actiuely, for that which ma­keth to liue. For seing that the Law is the perfite rule of godly and ho­ly life, and it sheweth the righteousnesse of God, it is counted for good causes the doctrine of life and saluation. And to this purpose serueth that solemne protestation of Moses, when he calleth heauen and earth to witnesse, that hee hath set before them the way of death and life. In which sense the Lord himself complaineth, Ezechiel 20 that his good Law is broken, & his good commandements wherof he had said, He which shal do these things, shall liue in them. Therefore the Law hath life in it selfe. Yet if any man had leiffer take liuing, for that which is full of efficacie and strength, I will not greatly stande in contention. And whereas it is cal­led the ministerie of death, that is accidentall to it, because of the cor­rupt nature of man. For it doth not ingender sin, but it findeth it in vs. It offereth life, but wee which are altogither corrupt, can haue nothing but death by it. Therefore it is deadly in respect of men alone. Though Stephen had respect vnto a farther thing in this place: for he doeth not onely speake of the bare commaundementes, but comprehendeth all Moses his doctrine, wherein the free promises are included, and so con­sequently Christ himselfe, who is the onely life and health of men. We must remember with what men Stephen had to doe. They were such as were preposterously zelous of the law, who stayed onely in the dead and deadly letter of the Lawe: and in the meane season they raged against Stephen, because he sought Christ in the Law, who is in deede the soule thereof. Therefore by touching th [...] [...]eruerse ignorance glancingly, he [Page 161] giueth them to vnderstande, that there is some greater and some more excellent thing hidden in the Lawe, than they haue hitherto knowne. For as they were carnall, & content with an outward shew, they sought no spiritual thing in it, yea they would not so much as suffer the same to be shewed them.

That he might giue them to vs. This serueth to refute the false accusa­tion, wherewith he was falsely burthened. For seeing he submitteth his necke to the yoke of the Lawe, and professeth that hee is one of Moses his scholers, hee is farre from discrediting him amongst others. Yea, rather hee turneth backe the fault which was laide to his charge, vppon those which were the authours of the slaunder. That was as it were a common reproch for all the people, because the fathers woulde not o­bey the Lawe. And therewithall hee telleth them, that Moses was ap­pointed to be a Prophet, not onely for his time: but that his authoritie might be in force with the posteritie, euen when he was deade. For it is not meete that the doctrine of God shoulde bee extinguished togither with the ministers, or that it should bee taken away. For what is more vnlikely than that that should dye, whereby wee haue immortalitie. So must wee thinke at this day: as the Prophetes and Apostle spake vnto the men of their time, right so did they write vnto vs, and that the force of their doctrine is continuall, because it hath rather God to bee the authour thereof, than men. In the meane season he teacheth, that if any reiect the word appointed for them, they reiect the counsell of God.

39 They refused and were turned away. Hee saith that the fathers reie­cted Moses: and hee sheweth the cause also, because they gaue them­selues rather vnto the superstitions of Aegypt: which was horrible and more than blind furie, to desire the customes and ordinances of Aegypt, where they had suffered such grieuous thinges of late. Hee saieth that they were turned away into Aegypt in their heartes, not that they desired to returne thither bodily, but because they returned in mind vnto those corruptions, which they ought not so much as to haue remembred, without great detestation and hatred. It is true in deede, that the Iewes did once speake of returning: but Stephen toucheth not that historie now. Furthermore he doth rather expresse their stubbernesse, when he saieth that they were turned away. For after that they had taken the right way, hauing God for their guid and gouernour, they start aside so­dainly: as if a stubberne vnbroken horse not obeying his rider, shoulde frowardly run backward.

40 Make vs. Though the Iewes bee turned backe diuerse wayes, yet Stephen maketh choise of one notable example aboue all the rest, of their filthy and detestable trecherie: to wit, when they made themselues a Calfe, that they might worship it in steede of God. For there can no more filthy thing be inuented, than this their vnthankfulnes. They con­fesse that they were deliuered out of Aegypt: neither do they denie that this was done by the grace of God and the ministery of Moses: yet not­withstanding they reiect the author of so great goodnesse togither with [Page 162] the minister. And vnder what colour? They pretend that they cannot tell what is become of Moses. But they know full well that he is in the mount. They saw him with their eies when he went vp thither, vntil such time as the Lorde tooke him vnto himselfe, by compassing him about with a cloude. Againe, they know that Moses is absent for their healths sake, who had promised that he would returne, and bring vnto them the Lawe which God shoulde giue. He badde them onely be quiet a while They raise madde vprores sodainely within a small time, and without any cause: yet to the ende they may couer their madnesse with the co­lour of some reason, they will haue Gods present with them, as if God had shewed vnto them no token of his presence hitherto: but his glory did appeare daily in the cloud and piller of fire. Therefore we see what haste they make to commit idolatrie through wicked contempt of god, that I may in the meane season omitte to declare howe filthie and wic­ked their vnthankfulnes was, in that they had so soone forgotten those myracles, which they ought to haue remembred euen vntill the ende of the worlde. Therefore by this one backsliding it appeareth sufficientlie what a stubberne and rebellious people they were. Moreouer it was more expedient for the cause which Stephen had in hand, to recite this hysto­rie of their rebellion than the other. For the people doeth quite ouer­throwe the worshippe of God, they refuse the doctrine of the Law, they bring in a straunge and prophane religion. And this is a notable place, because it pointeth out the fountain from which all maner of superstiti­ons did flowe synce the beginning, and especially, what was the first be­ginning of making Idols: to wit, because man which is carnall, will not­withstanding haue God present with him, according to the capacitie of his flesh. This is the cause why men were so bolde in all ages, to make Idols. And God doeth in deede apply himselfe to our rudenesse thus farre, that he sheweth himselfe visiblie after a sort vnder figures. For there were manie signes vnder the Law to testifie his presence. And he commeth downe vnto vs euen at this day by Baptisme, and the Supper, and also by the externall preaching of the worde. But men offende two manner of wayes in this: for first being not content with the meanes which God hath appointed, they boldly get to themselues new meanes. This is no small fault, because their fingers itch alwayes to haue new in­uentions without keeping any meane, and so they are not afraid to passe the bounds which God hath appointed them. But there can be no true image of God, saue that which he appointed. Therefore what images so euer are feigned and inuented by man besides his word, they are false & corrupt. There is also another vice no lesse intollerable, that as mans minde conceiueth nothing of God but that which is grosse and earthly, so it translateth all tokens of Gods presence vnto the same grossenesse. Neither doth man delight in those idols onely, which hee himselfe hath made, but also doth corrupt whatsoeuer God hath ordeined, by wresting it vnto a contrary end. God commeth downe vnto vs in deede as I haue alredy said: but to this ende, that he may lift vs vp into heauen with him. But we, because wee are wholy set vpon the earth, will in like sort haue [Page 163] him in the earth. By this meanes is his heauenly glorie deformed, and that fulfilled altogither which the Israelites say here, Make vs gods. For whosoeuer he be that doth not worship God spiritually, he maketh vnto himselfe a new God. and yet if yee throughly weigh al things, the Israe­lites will not haue a God made of set purpose by them, but they thinke rather that they haue the true and eternall God vnder the shape of the golden Calfe. For they are ready to offer the appointed sacrifice, & they approue that with their consent, which Aaron saieth, that those are the gods by whom they were brought out of Aegypt. But God passeth not for those friuolous imaginations: but he complaineth that men put strange gods in his place, so soone as they departe euen a verie little from his word.

41 And they made a Calfe. We may easily gather by that which goeth before, why they were more delighted in that figure than in any other. For although Aegypt did swarme with innumerable idols, yet it is well knowne, that they made the greatest account of an Oxe. And whence is it that they are so desirous to haue an Idoll, saue onely because they were turned backe into Aegypt, as Stephen hath alreadie said? We must note the speech, when hee saieth that they offered sacrifice to the Idoll. Aaron commaundeth the people to assemble themselues togither to worship God: they come altogither. Therefore they testifie that they meane nothing lesse than to defraud God of his worshippe, howsoeuer they translate the same vnto the Calfe. Yea rather they are determined, to worshippe God in the image of the Calfe. But because they forsooke the true God, by making an Idoll, whatsoeuer followeth afterward, it is iudged to be giuen to the Idol: because God refuseth al wicked worship­ping. For it is not meete to account that as bestowed vpon him, which he hath not commaunded, and because hee forbid them expresly to erect any visible image vnto him, that is meere sacriledge what soeuer is done afterward in honour thereof.

They reioyced ouer the workes. This speech is taken out of Iesaias, yea out of the Prophets, who in like sort vpbraide vnto the Iewes that they were delighted in their owne inuentions. And surely it is wonderfull madnesse, when men arrogate vnto themselues any thing in Gods mat­ters. I take this reioycing to bee that solemne daunsing whereof Moses speaketh in the two and thirtith Chapter of Exodus. Yet Stephen tou­cheth a common vice, wherewith Idolaters are infected. For although it be altogither vnlawful for men to attempt any thing in religion which God hath not appointed: yet doe they inuent euery thing vnaduisedly, and setting light by the word of God, they make choise of the workes of their owne handes. But Stephen sheweth that whiles they take such pleasure in this libertie, they displease God so much the more. But if we will haue God to allow our worship, we must abstaine from the works of our hands, that is from our owne inuentions For all that which men in­uent of themselues, is nothing else but sacrilegious profanation. The Idol is properly so called reprochfully, as it were a thing nothing worth, because no reason doth suffer man to make God.

Steuen wil here declare, that the Iewes did neuer make an end of sin­ning, but that they wandred farther in their froward errors: so that that first fal of theirs, was vnto them as it were an entrance into a Labyrinth. And this doth he assigne vnto the iust vengeance of God, that after that time their madnesse grew so, that they gat for one Idoll infinite. This example teacheth vs to be careful to follow the rule which God hath set downe: because so soone as wee are turned euen but a little a side from the same, we must needs be carried too and fro with diuerse dotings, we must needs be intangled in many superstitions, and be vtterly drowned in the huge sinke of errors. Which punishment God in iustice laith vp­on men, which refuse to obey his worde. Therefore Stephen saith that God was turned away; which word importeth as much as if he shoulde say, that he turned his backe. For hee had fastened his eyes after a sorte vppon the people, when hee shewed his singular care which he tooke in gouerning them, being offended with their falling away, nowe hee turneth his face another way. We may also hereby gather that we can no otherwise followe the right way, saue onely when the Lord watcheth ouer vs to gouerne vs: out so soone as his face is turned away, we runne by and by into errours. The Israelites were forsaken of God euen then, when they made the Calfe: but Stephen meant to expresse the great­nesse of the punishment, as if he should haue saide, that they were alto­gither cast off into a reprobate sense then, as Paule also teacheth, that those which gaue not glorie to God when he had shewed himselfe vnto them, were by the iust iudgement of God giuen vp vnto blindnesse, and blockishnesse, Rom. 1.28. and vnto shamefull lustes. Hereby it came to passe, that after that religion began to bee corrupt, innumerable abhominations succeeded a fewe superstitions, and grosse monsters of Idolatry, came in place of light corruptions. For because men neglected the light which was set before them, they became altogither blockish by the iust iudgement of God, so that they had no more iudgement than bruite beastes. Idolatrie surely is very fertill, that of one feigned God, there shoulde by and by come an hundreth, that a thousande superstitions shoulde flowe from one. But this so great madnesse of men springeth hence, because God reuengeth himselfe by deliuering them to Sathan: because after hee hath once taken in hande to gouerne vs, there is no chaunge in his parte, but hee is pluckt away from vs by our rash light­nesse.

Amos 5.25. Haue yee offered vnto mee slaine beastes and sacrifices. This place is ta­ken out of the first Chapter of Amos. The speech which Stephen vseth [Page 165] sheweth that all the prophecies were gathered into one bodie. And A­mos addeth (after that he had inueighed against the Idolatrie and sun­drie sinnes of the people) that this is no new euill, that the Iewes are rebellious against God, because their fathers had fallen away from true godlinesse euen in the wildernes. Furthermore he denieth that they of­fered slaine beastes to him, not because there were there no sacrifices at al, but because god refused their corrupt worship: like as he reproueth & chideth the people in Isaias, because they honored him with no sacri­fice, Thou (saith he) O Iacob, hast not called vppon mee, Isa. 43.22. neither hast thou honored me with thy sacrifices, neither haue I made thee serue in offering or incense. Thou hast not bought for mee calamus, neither hast thou filled mee with fatnesse. But thou hast beene burdenous vn­to me in thy sinnes, and hast caused me to serue in thine iniquities. As­suredly the Iewes did all these thinges daily, but God accepteth not the obedience of the wicked, neither doth he approue the same. Againe he abhorreth all that which is polluted with such mingle mangles as are added. Thus doth Amos speake of the fathers which were reuolts. That which is added forthwith, may bee referred either vnto them or vnto their posteritie.

43 You tooke to you the tabernacle of Moloch. Some take the copulatiue for the aduersatiue, as if he should say, Yea rather yee worshipped the I­doll. It may be resolued also into the coniunction causall, thus, You did not offer sacrifices to me, because yee erected a tabernacle to Moloch. But I expound it somewhat otherwise, to wit, that God doth first accuse the fathers for the more vehemencie: and then afterwarde he addeth, that their posteritie did encrease the superstitions, because they gat to themselues new and diuerse Idols: as if the Prophet had spoken thus in the person of God, If I shall rippe vp from the beginning (O house of Iacob) howe your kinred hath behaued it selfe towarde me, your fa­thers beganne to ouerthrowe and corrupt, euen in the wildernesse, that worshippe which I had commanded: but you haue farre passed their vn­godlinesse, for you haue brought in an infinite companie of Gods. And this order is fitter for Stephen his purpose. For he intendeth to prooue (as we haue alreadie said) that after the Israelites fel away vnto strange and bastardly rites: they neuer made an ende of sinning: but being stri­ken with blindnesse, they polluted themselues euer nowe and then with newe Idolatries, vntill they were come euen vnto the last end of impie­tie. Therefore Steephen confirmeth this sentence fitly with the testi­monie of the Prophet, that the Iewes descending of wicked and rebelli­ous fathers, had neuer ceased to wax worse and worse. And although the Prophetes wordes be somewhat vnlike to these, yet is the sense all one. It is to be thought that Stephen who had to deale with the Iewes, did repete worde for worde in their tongue, that which is in the Pro­phet: Luke which wrote in Greeke, did followe the Greeke interpreter. The Prophet saieth Yee honoured Succuth your king, and Ciium your image, the starre of your gods. The Greeke interpreter made a nowne common of anowne proper, because of the aliance of the word Succoth, [Page 166] which signifieth a Tabernacle. Furthermore I cannot tell whence he fetcheth that his Rempham; vnlesse it were because that word was more vsed in that time.

And figures which yee made. The worde Image which is in the Prophet, doeth of it selfe signifie no euill thing. Moreouer the worde typos is ta­ken amongst the Grecians in good part. For the Ceremonies which God appointed, are called typoi. Notwithstanding the Prophet con­demneth expreslie the figures which the Iewes had made. Why so? Be­cause God will not be worshiped vnder a visible and externall forme. If any man obiect that hee speaketh in this place, of starres: that is true I confesse: but I stande onely vpon this, that although the Prophet doth giue their Idols some honest name, yet doeth hee sharpely condemne their corrupt worshippe. Whereby the foolish and childish cauilling of the Papistes is refuted. Because they denie that those images which they worshippe, are Idols, they say that that madde worshippe of theirs is eiconodouleia or seruing of Images, and not eidolodouleia or worshiping of Idols. Seeing they mocke God sophistically, there is no man that is indewed euen but with common vnderstanding, which doeth not see that they are more than ridiculous euen in such toyes. For although I mooue no question about the woorde, it is certaine that the worde typos is more honourable than eiconos. But those same typoi or figures are simplie condemned in this place, which men make to themselues not onely pros ten latreian, or that they may worshippe them, but pros ten proscunesin, that is, that they may giue them euen any reuerence at all. Therefore that filthie distinction falleth flat to the ground, wherein the Papists thinke they haue a craftie starting hole.

Beyond Babylon. The Prophet nameth Damascus: neither doeth the Greeke interpretation dissent from the same. Wherefore it may be that the word Babylon crope in here through errour. Though in the summe of the thing there be no great difference. The Israelites were to be car­ried away to Babylon: but because they thought that they had a sure and strong fortresse in the kingdome of Syria, whose head Damascus was: therefore the Prophet saith, that Damascus shall not helpe them, but that God shall driue them farther, as if hee shoulde say, So long as you haue Damascus set against your enimies, you thinke that you are well sensed: but God shall carry you away beyond it: euen into Assyria and Chaldea.

44 The Tabernacle of witnesse. Stephen sheweth heere that the blame cannot be laide vpon God, because the Iewes polluted themselues with diuers superstitions, as if God had suffered them to wander freely. For he saith that God had commaunded howe he would bee worshipped by them. Whereupon it followeth that they were intangled in so manie er­rours, because they would not follow that forme which God had appoin­ted. Although he girdeth them for two causes: Because being not con­tent with that rule alone which God had prescribed, they inuented to themselues strang worships: secondly because they had no respect vnto the right end of the temple, and of the ceremonies which God had ap­pointed. For wheras they ought to haue ben vnto them exercises of the spirituall worshippe, they apprehended nothing but that which was car­nall, according to their carnall nature, that is, they tooke the shadowe for the bodie.

Therefore wee see that the Iewes were first reprehended for their boldnesse, for because that being not content with the plaine worde of God, they were carried away after their owne inuentions. Secondlie they are reprooued for the preposterous abuse of the true and syncere worship: because they followed the flesh in steede of the Spirite. They had, saith he, the Tabernacle of witnesse. Therefore it was their owne wantonnes and rashnesse onely, which caused them to sinne. For seeing they were wel taught, what was the right way and order of worshiping God, all cloake and colour of ignorance was taken away. Which thing is worth the noting. For seeing God doeth after a sort bridle vs, when he maketh his will knowne vnto vs, if after we haue receiued his com­maundement, wee turne aside either vnto the right hand or to the left, we be twise giltie: because the seruaunt which knoweth his masters will, and doeth it not, shall suffer more stripes. This is the first marke where­by the holy Spirit doeth distinguish all bastardlie and corrupt worshi­pings from the true and syncere worshippe. Yea (to speake more brief­ly) the first difference betweene true worship and Idolatrie is this, when the godly take in hand nothing but that which is agreeable to the word of God: but the other thinke all that lawfull which pleaseth themselues: and so they count their owne wil a Law, whereas God alloweth nothing but that which hee himselfe hath appointed. To this ende serueth the word witnesse.

The Hebrewe worde Moed, signifieth in deede an appointed place, and time, or an assemblie of men: but the reason expressed in Moses, sheweth that there is another cause why it is so named. For in Moses this [Page 168] is oftentimes repeated, I will meete with you there. Therefore the Ta­bernacle was consecrated by the couenant and worde of the Lorde, and his voice was hearde there continually, that it might bee distinguished from all prophane places.

According to the forme which hee had seene. This is referred vnto the se­conde point which I haue touched. For it may bee that hee which shall vse the Ceremonies onely which God appointed, shall notwithstanding worship God amisse for God careth not for externall rites, saue onely in as much as they are tokens of the heauenly trueth. Therefore God would haue the Tabernacle to bee made like vnto the heauenly figure, that the Iewes might knowe that they were not to stay still in the exter­nall figures. Furthermore let him which is disposed, read my commen­taries vppon the Epistle to the Hebrewes, Exo. 25.40. Hebre. 8.5. and he shall see what that fi­gure whereof mention is made Exodus 25. did signifie. Stephen doeth onely briefly tell them in this place that the worshippe which God com­maunded the Iewes, is spiritual, and that they according to their carnal blockishnesse were euill and false interpreters. Therefore as wee haue saide that God alloweth no worshippe but that which is grounded in his commaundement: so wee are taught heere, that it is requisite in the right vse of the commaundement, that the spirituall trueth be pre­sent. Which thing being graunted, it was the like question which wee saide did consist principally in this issue, Whether the shadowes ought to yeelde to the bodie or no. Whereas Moses is saide to haue seene a forme or figure, the Spirite of God signifieth thereby, that it is vnlawfull for vs to inuent formes at our pleasures, but that all our senses must be set vppon that forme which God sheweth, that all our religion may bee formed according to it. The worde figure signifieth heere in this place the principall patterne which is nothing else but the spirituall truth.

45 Which they brought in. This serueth to encrease the froward­nesse of the nation, that where as the Tabernacle did continue with them, and they carryed the same whither so euer they went, yet could they not be kept within the boundes of Gods couenant, but they would haue straunge and prophane rites, to wit, declaring that God dwelt amidst them, from whom they were so farre distant, and whom they did driue out of that inheritance which he had giuen them. To this pur­pose serueth that also, that God did bewtifie the Tabernacle with di­uerse myracles: for the worthinesse thereof was established by those vi­ctories which the Iewes had gotten, as it appeareth by diuerse places of the holie historie. Therefore it must needs be that they were very diso­bedient, which did not cease oftentimes to start aside from that worship whi [...]h was so many wayes approued.

Vntill the dayes of Dauid. Although the Arke of the Lorde continued long in Silo, yet it had no certaine place vntill the reigne of Dauid. For it was vnlawfull for men to erect a place for the same, 1. Sam. 1.3. 2. Sam. 24.11. but it was to be placed in that place which the Lord had shewed, as Moses saieth oftentimes.

Neither durst Dauid him selfe after hee had taken it from the enemies, bring it into the threshing floore of Areuna, vntil the Lord had declared by an Angell from heauen, that that was the place which hee had cho­sen. And Steeuen counteth this a singular benefite of God not with­out great cause, that the place was shewed to Dauid, wherein the Israe­lites should hereafter worship God. As in the Psalme, Psal. 132.3. he reioyceth as o­uer some notable thing: I was glad when they said vnto me, We will go into the house of the Lord, our feet shalbe stable in thy courtes, O Ieru­salem. The priesthood was coupled with the kingdom. Therfore the sta­bilitie of the kingdome is shewed in the resting of the arke. Therefore it is said that he desired this so earnestly, that he bound himselfe with a so­lemne vow, that he would not come within his house, that his eyes shuld enioy no sleepe, nor his temples any rest, vntill hee should know a place for the Lord, and a tabernacle for the God of Iacob. Furthermore the place was shewed to Dauid, 1. Reg. 5.5. but it was graunted to Salomon to build the temple.

47 Salomon built. Steeuen seemeth to gird Salomon glauncinglye in this place, as if he did not regard the nature of God in building the temple, yet did he attempt that work not without the commaundement of God. There was also a promise added, wherein God did testifie that he would be present with his people there. I answere that when Steeuen denieth that God dwelleth in temples made with hands, that is not re­ferred vnto Salomon, who knew full well that God was to bee sought in heauen, and that mens mindes must be lifted vp thither by faith. Which thing he vttered also in that solemne prayer which he made. The hea­uens of heauens doe not containe thee: and how much lesse this house? but he reproueth the blockishnesse of the people, which abused the tem­ple: as if it had had God tied to it. Isay. 6.6. Which appeareth more plainly by the testimonie of Isaias, which he citeth also: God, saith he, wold haue Salo­mon to build him a temple, but they were greatly deceiued who thought that he was as it were included in such a building: as he complaineth by his Prophet, that the people doe him iniurie when as they imagine that he is tyed to a place. But the Prophet doth not for that cause onely in­ueigh against the Iewes, because they worshipped. God superstitiously, thinking that his power was tied to the tēple, but bicause they did esteem him according to their owne affection, and therfore after that they had ended their sacrifices and externall pompe, they imagined that he was pleased, and that they had brought him indebted to them. This was al­most a common errour in all ages, because men thought that cold cere­monies were sufficient enough for the worship of God. The reason is, because for asmuch as they are carnal & wholie set vpon the world, they imagine that God is like to them. Therefore to the end God may take from them this blockishnesse, he saith that he filleth all things.

49 For whereas hee saieth, that heauen is his seate, and the earth his footestoole: it must not be so vnderstood, as if he had a body, or could be diuided into parts after the maner of men: but bicause he is infinit, ther­fore he saith, that he cānot be comprehēded within any spaces of place. [Page 170] Therefore those men are deceiued, who esteeme God or his worship ac­cording to their own nature. And because the Prophet had to deal with hypocrites, he doth not only dispute about the essence of God: but also teacheth generally, that he is far vnlike to men, & that he is not moued with the vaine pompe of this worlde, as they are. Here ariseth that que­stion also, why the Prophet saith that the Lorde hath no place of rest in the worlde, Psal. 132.14 whereas notwithstanding the Spirite affirmeth the contra­rie els where, Psal. 132. This is my rest for euer. Moreouer Isaias doth a­dorne the church with this selfe same title, that it is the glorious rest of God: alluding vnto the temple. I answere, that when GOD appointed signes of his presence in the temple & sacrifices in times past, he did not this to the end he might settle and fasten himselfe and his power there. Therefore the Israelites did wickedly, who setting their mindes wholy vpon the signes, did forge to themselues an earthly God. They dealt al­so vngodlilie, who vnder this colour tooke to themselues libertie to sin, as if they could readily & easily pacifie god with bare ceremonies. Thus doth the world vse to mock God. When God doth declare by the exter­nall rites that he will be present with his, that he may dwell in the midst of them, he commaundeth them to lifte vp their mindes, that they may seek him spiritually. Hypocrites which are intangled in the world, wil ra­ther pluck God out of heauen: and wheras they haue nothing but vain & bare figures, they are puft vp with such foolishe confidence, that they pamper themselues in their sinnes carelesly. So at this day the Papists include Christ in the bread & wine in their imaginatiō: that don so sone as they haue worshipped their idoll with a foolish worship, they vaunte & crack, as if they were as holy as angels. We must diligently note these two vices, that men do superstitiously forge to them selues a carnall and worldly God which doth so come down vnto them, that they remaine still hauing their mindes set vpon the earth, & that they rise not vppe in mind to heauen. Again they dreame that God is pacified with friuolous obedience. Hereby it commeth to passe that they are befotted in the vi­sible signes: & secondly that they go about to bring God indebted to thē after a childish maner, & with things which bee nothing worth. Now we vnderstād in what sense the prophet saith, that god hath no place of rest in the world. He would indeed that the temple should haue byn a signe & pledge of his presence, yet only to the godlie which did ascend into heauen in heart, which did worship him spiritually with pure faith. But he hath no place of rest with the superstitious, who through their foolish inuentions, tie him vnto the elements of the world, or do erect vnto him an earthly worship: neither yet with Hypocrites, who are puffed vp with drūken confidence, as if they had done their dutie toward god wel, after that they haue plaied in their toies. In summe, the promise receiued by faith, doth cause God to heare vs in his temple, as if he were present, to shew forth his power in the sacraments: but vnlesse we rise vp vnto him by faith, we shall haue no presence of his. Hereby we may easily gather, that when he dwelleth amidst those that be his, he is neither tyed to the earth, neither comprehended in any place, because they seeke him spiri­tuallie [Page 171] in heauen.

50 Hath not mine hande. The Prophete telleth the people in these words, that god hath no need either of gold, either of precious furniture of the temple, either of the sacrifices: whereupon it followeth that his true worship is not conteined in ceremonies. For he desireth none of all these things which we offer vnto him, for his own sake, but only that he may exercise vs in the studie of godlines, which argument is handeled more at large Psal. 50. For although this be a shamefull foolishnes, to go about to feed god with sacrifices: yet vnlesse hypocrits were drowned in the same, they would make no such account of toyes: because all that is vnsauery before God, which dissenteth from the spiritual worship. Ther­fore let vs know that God seeketh vs & not ours, which we haue only at pleasure. And hereby it appeareth also what great difference there is be­tween true religion & the carnall inuentions of men.

51 For asmuch as Steeuen doth not expresly answere the points of the accusation, I am of their minde who thinke that he would haue said more, if his oration had not been broken off with some vprore. For wee know what a sessions of iudges he had. Therefore no maruell if they en­forced him to hold his peace with noyse & outcries. And we see also, that he did vse long insinuation of set purpose, that he might tame & appeace them, who were like brute beastes most cruell. But it is likely that their madnesse was then incensed, when hee proued that they had most wic­kedly corrupt the law, that the tēple was polluted with their superstiti­ons, & that there is nothing sincere amongst them, because whiles they did sticke in bare figures, they did not worship God spiritually: because they did not referre the ceremonies vnto the heauēly figure. But thogh Steeuen did not enter the cause straight way, but assayed to make their fierce mindes somewhat more gentle by little and little: yet did he rea­son very fitly to purge him self of the crime laid to his charge. These two things, as we haue said, were the principall points of the question, That Steeuen had blasphemed God and his temple, That hee went about to disanull the lawe. That Steeuen might cleere himself of both these false flaūders, he begā at the calling of Abraham, & declareth that the Iewes excelled the Gentiles, not of their own nature, not by any right of their own, not by any merites of workes, but by a f [...] priuiledge, because god had adopted thē in the person of Abrahā. This is also very pertinent to the cause, that the couenant of saluatiō was made with Abrahā, before any tēple or ceremonies were, yea before circumcisiō was appointed. Of [Page 172] which things the Iewes did so boast, that they said ther was no worship of God without them, neither any holinesse. After that he set down how wonderfull and manifold the goodnesse of God was towardes Abraham his stocke, and againe howe wickedly and frowardly they had refused so much as in them lay, the grace of God. Whereby it appeareth that it cannot bee ascribed to their owne merites, that they are counted Gods people: but because God did choose them of his owne accord being vn­worthie, & did not cease to do thē good, though they were most vnthāk­full. Their loftie and proude spirites might by this meanes haue bin sub­dued, tamed, and humbled, that being emptied of that wind of foolishe glory, they might come vnto the mediator. Thirdly, he declared that the Angell was the gouernour and chiefe in giuing the lawe and deliuering the people: and that Moses did so serue in his function, that hee taught that there should come other prophets hereafter, who should notwith­standing haue one which should be the chief of thē, that he might make an end of all prophesies, & that he might bring the perfect accomplish­ment of them all. Whereby it is gathered that these are nothing lesse than Moses his disciples, who reiect that kinde of doctrine which was promised and commended in the law, together with the authour there­of. Last of all he sheweth that all the olde worship which was prescribed by Moses, is not to bee esteemed of it selfe, but that it ought rather to be referred to another end, because it was made according to the heauenly paterne: and that the Iewes haue alwayes been wicked interpreters of the law: because they conceiued nothing but that whiche was earthly. Hereby is it proued that there is no iniurie done to the temple and the lawe, when Christ is made as it were the end and truth of both. But be­cause the state of the cause did consist chiefly in this: that the worshippe of GOD doeth not properlie consist in sacrifices and other things, and that all ceremonies did nothing els but shadow Christe. Steeuen was purposed to stand vppon this point, if the Iewes woulde haue permitted him: but because when he was come to the pith of the matter, they can­not abyde to heare any more, they were so incensed with furie; the ap­plication of those things which hee had said, vnto this cause which hee had in hand, is wanting. And he is inforced to vse a sharpe reprehension for a conclusion: Exod. 32.9. & 33.3.5. Yee of an hard neck, saith he. We see how soone he is of­fended with them with an holy zeale: but because he saw that he spake many things to small end, especially before deafe men, he breaketh off his doctrine. This is a Metaphor taken from horses or oxen, which Mo­ses vseth often, when he will say that his people is a rebellious people & disobedient to God, and also vnruly. The vpbraiding which foloweth, was of greater force with them. Circumcision was vnto them a veile & couering to couer all vices. Therefore when he calleth them vncircum­cised in heart, he doth not only meane that they are rebellious against god & stubborn: but that they were found treacherous & couenāt brea­kers euen in that signe whereof they did so greatly boast, and so he tur­neth that backe most fitly to their shame, whereof they made boast to their glorie. For this is all one as if hee shoulde haue said, that they had [Page 173] broken the couenant of the Lord, so that their circumcision was void & profane. This speech is taken out of the law and the prophetes. For as god hath appointed the signe, so he would haue the Iewes know to what end they were circumcised: to wit, that they might circūcise their hearts and all their corrupt affections to the Lord, as we reade, And now cir­cumcise your heartes to the Lorde. Rom. 2.28. Wherefore the letter of circumcisi­on, as Paule calleth it, is a vain visure with God. So, forasmuch as at this day, the spirituall washing is the truth of our baptisme, it is to be feared least that may well bee obiected to vs, that wee are not partakers of Baptisme, because our soules and flesh are polluted with filthinesse.

Yee haue alwaies resisted. At the first Steeuen 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 [Page 174] 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 When they heard. The beginning of the action had in it some co­lour of iudgement: but at length the Iudges can not bridle their furie. First they interrupt him with murmuring and noise, now they break out into enuious and deadly cryings, least they should heare any one worde. Afterwarde they hale the holy man out of the citie, that they may put him to death. And Luke expresseth properly, what force Satan hath to driue forward the aduersaries of the word. When he saith, that they burst asunder inwardly, he noteth that they were not only angrie, but they were also striken with madnesse. Which furie breaketh out into the gnashing of the teeth, as a violent fire into flame. The reprobate who are at Sa­tan his commaundement, must needs be thus moued with the hearing of the word of God: & this is the state of the Gospell, it driueth hypo­crites into madnesse, who might seeme before to be modest: as if a drun­ken man which is desirous of sleepe, be sodainly awaked. Luke. 2.35, Therefore Si­meon assigneth this to Christ as proper to him, to diclose the thoughts of many heartes. Yet notwithstanding this ought not to bee ascribed to the doctrine of saluation, whose end is rather this, to frame mens minds to obey god, after that it hath subdued them. But so soone as Satan hath possessed their mindes, if they bee vrged, their vngodlinesse will breake out. Therfore this is an accidentarie euil, yet we are taught by these ex­amples, that we must not looke that the worde of God shoulde drawe all men vnto a sound mind.

Which doctrine is very requisite for vs vnto constancie. Those which are teachers cannot do their dutie as they ought, but they must set thē ­selues against the contemners of God. And forasmuch as there are al­wayes some wicked men, which set light by the maiestie of God, they must euer now and then, haue recourse vnto this vehemencie of Steuen. For they may not winke, when Gods honour is taken from him. And what shalbe the end therof? Their vngodlines shalbe the more incensed, so that we shall seeme to powre oyle into the fire (as they say). But what­soeuer come of it, yet must we not spare the wicked, but wee must keepe them downe mightilie: although they could powre out all the furies of hel. And it is certaine that those which will flatter the wicked, doe not respect the frute, but are faint hearted through feare of daunger. But as for vs, howsoeuer we haue no such successe as we could wish, let vs know that courage in defending the doctrine of godlinesse, is a sweet smelling sacrifice to God.

55 For asmuch as he was full. We cannot almost expresse into what straites the seruant of Christ was brought, when hee saw himselfe beset rounde with raging enemies: the goodnesse of his cause was oppressed, partly with false accusations and malice, partly with violence and outra­gious outcries: he was inuironned with sterne countenaunces on euery side: he himselfe was hailed vnto a cruell and horrible kinde of death, he could espie succour and ease no where. Therfore being thus destitute of mans helpe, he turneth him selfe to warde God. We must first note this, that Steuen did looke vnto God, who is the iudge of life and death, (turning his eyes from beholding the world) when he was brought into extreeme despaire of all thinges, whiles that there is nothing but death before his eyes. That done, we must also adde this, that his expectation was not in vaine, because Christ appeared to him by and by. Although Luke doth signifie, that he was now armed with such power of the Spi­rit, as could not be ouercome, so that nothing could hinder him frō be­holding the heauens. Therefore Steuen looketh vp toward heauen, that he may gather courage by beholding Christ, that dying he may triūphe gloriously, hauing ouercom death. But as for vs, it is no maruel if Christ doe not shew himself to vs, because we are so set & tyed vpon the earth. Hereby it cōmeth to passe, that our harts faile vs at euery light rumor of danger, and euen at the falling of a leafe. And that for good causes, for where is our strength but in Christ? But we passe ouer the heauens, as if we had no helpe any where els, saue only in the world. Furthermore this vice can be redressed by no other meanes, then if God lift vs vp by his Spirit being naturally set vpon the earth. Therefore Luke assigneth this cause, why Steuē loked vp stedfastly toward heauē: because he was full of the spirite. We must also ascend into heauen hauing this spirite to be our directer and guid, so often as we are oppressed with troubles. And surely vntill such time as he illuminate vs, our eyes are not so quicke of sight, that they can come vnto heauen. Yea the eyes of the fleshe are so dull, that they cannot ascend into heauen.

Hee saw the glory of God. Luke signifieth as I haue said, that Christ ap­peared [Page 177] foorthwith to Steuen so soone as he lifted vp his eyes towards heauen. But he telleth vs before, that he had other eyes giuen him than the fleshly eyes, seeing that with the same he flieth vp vnto the glory of God. Whence we must gather a generall comfort, that God will be no lesse present with vs, if forsaking the worlde, all our senses striue to come to him: not that he appeareth vnto vs by any externall vision, as hee did to Steeuen, but he will so reueale himselfe vnto vs within, that wee may in deed feele his presence. And this maner of seeing ought to be suffici­ent for vs, when God doth not only by his power and grace declare that he is nigh at hand, but doth also proue that hee dwelleth in vs.

56 Behold I see the heauens. God ment not only priuately to prouide for his seruant, but also to wring and torment his enemies: as Steeuen doth couragiously triumph ouer them, when he affirmeth plainely that he saw a myracle. And here may a question be moued, how the heauens were opened. For mine owne part, I think that there was nothing chan­ged in the nature of the heauens: but that Steeuen had new quicknesse of sight graunted him, which pearced through all lets euen vnto the in­uisible glory of the kingdome of heauen. For admit we graunt, that there was some diuision or parting made in heauen, yet mans eye could neuer reach so farre. Againe, Steeuen alone did see the glory of God. For that spectacle was not only hid frō the wicked, who stoode in the same place, but they were also so 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 [Page 178] 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, [Page 179] 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.

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 whit excuse him. And Luke will shortly after de­clare, that he was sent by the high Priest to persecute the faithful. Ther­fore he was no childe, he might well be counted a man. Why then is his youth mentioned? That euery man may consider with him selfe, what great hurt he might haue done in Gods Church, vnlesse Christe hadde brideled him betimes. And therin appeareth a most notable token both of Gods power, and also of his grace, in that he tamed a fierce and wilde beast in his chiefe furie, euen in a moment, and in that he extolled a mi­serable murtherer so highly, who through his wickednesse was drowned almost in the deepe pit of hell.

59 Calling on. Because he had vttered wordes enough before men though in vaine, he turneth himselfe now vnto God for good causes, and armeth himselfe with prayer to suffer all thinges. For although we haue need to run vnto Gods help euerie minute af an houre during our whole warfare, yet we haue greatest need to call vpon God in the last conflict which is the hardest.

And Luke expresseth again how furious mad they were: because their [Page 180] crueltie was not aswaged euen when they saw the seruāt of Christ pray­ing humbly. Furthermore, here is set downe a prayer of Steeuen hauing two members. In the former member where he commendeth his spirite to Christ, he sheweth the constancie of his faith. In the other, where he prayeth for his enemies, he testifieth his loue towarde men. Forasmuch as the whole perfection of godlinesse consisteth vpon these two partes, we haue in the death of Steeuen a rare example of a godly & holy death. It is to be thought that he vsed many mo words, but the summe tendeth to this end.

Lord Iesu. I haue alreadie said, that this prayer was a witnesse of con­fidence: and surely the couragiousnesse and valiauntnesse of Steeuen was great, that when as he saw the stones flie about his eares, wherewith he should be stoned by and by, when as he heareth cruell curses and re­proches against his head, hee yet stayeth himselfe meekely vppon the grace of Christ. In like sort the Lord wil haue his seruants to be brought to nought as it were sometimes, to the end their saluation may bee the more wonderfull. And let vs define this saluation not by the vnderstan­ding of our flesh but by faith. Wee see how Steeuen leaneth not vnto the iudgement of the flesh, but rather assuring himselfe euen in very de­struction that he shalbe saued, he suffereth death with a quiet mind. For vndoubtedly he was assured of this, Col. 3.3. that our life is hid with Christe in God.

Therefore casting off all care of the bodie, hee is content to commit his soule into the handes of Christe. For hee coulde not pray thus from his heart, vnlesse hauing forgotten this life, he had cast of all care of the same. Psal. 31.6. It behoueth vs with Dauid to commit our soules into the handes of God daylie, so long as we are in the worlde, because we are inuironed with a thousand deaths: that God may deliuer our life from all dangers: but when we must die indeed, and we are called thereunto, we must flie vnto this prayer, that Christe will receiue our spirite. For hee commen­ded his owne Spirite into the handes of his Father, to this end that hee may keepe ours for euer. This is an vnestimable comfort, in that wee knowe our soules doe not wander vppe and downe when they flit out of our bodies, but that Christ receiueth them, that hee may keepe them faithfully, if wee commend them into his handes. This hope ought to encourage vs to suffer death patiently. Yea whosoeuer commendeth his soule to Christ with an earnest affection of faith, he must needes resigne himselfe wholy to his pleasure and will. And this place doth plainelie testifie that the soule of man is no vaine blast, which vanisheth away, as some frantike fellowes imagine dotingly, but that it is an Essentiall spirite, which liueth after this life. Furthermore wee are taught hereby, that we call vpon Christ rightly and lawfully, because all power is giuen him of the Father for this cause, that all men may commit themselues to his tuition.

60 Kneeling down, he cried. This is the other part of his prayer, where­in he ioyneth the loue of men with faith in Christ: and surely if we desire to be gathered to Christ for our saluation, we must put on this affection. [Page 181] Whereas Steeuen prayeth for his enemies, and those most deadly, and euen in the very instant, whē their crueltie might prouoke him vnto de­sire of reuenge, he declareth sufficiently what affection hee beareth to­ward all other men. And we know that we are all commanded to do the same which Steuen did: Mat. 5.93.94. but because there is nothing more hard than so to forgiue iniuries, that we will wish wel to those who would haue vs vn­done, therfore we must alwaies set Steeuen before our eyes for an exam­ple. He crieth in deed with a loud voice, but he maketh shew of nothing before men, which was not spoken sincerely and from the heart, as God himselfe doth witnesse. Yet he cryeth aloud, that he may omit nothing which might serue to asswage the cueltie of the enemies. The fruite ap­peared not foorthwith, yet vndoubtedly he prayed not in vaine: & Paule is vnto vs a sufficient testimonie, that this sinne was not laide to all their charges. I will not say as Augustin, that vnlesse Steeuen had prai­ed, the church should not haue had Paul: for this is somwhat hard: only I say this, that whereas God pardoned Paul, it appeareth thereby, that Steeuen his prayer was not in vaine. Here ariseth a question, How Stee­uen prayeth for those, which he said of late, did resist the holy ghost. but this seemeth to be the sinne against the Spirit, which shall neuer be for­giuen. We may easily answere, that that is pronounced generally of all, which belōgeth to many euery where. Therfore he called not the body of the people rebellious in such sort, that he exempted none: againe I haue declared before, what manner of resisting hee condemned in that place: for it followeth not by and by that they sin against the holy ghost, who resist him for a time. When he prayeth, that God will not lay the sinne to their charge, his meaning is, that the guiltines may not remain in them.

And when hee had said thus, hee fell on sleepe. This was added that wee may knowe that these wordes were vttered euen when he was readie to yeeld vppe the Ghoste, which is a token of wonderfull constancie: also this word sleepe noteth a meeke kind of death. Nowe because hee made this prayer when he was at the point of death, hee was not moued with any hope of obtaining pardon, to bee so careful to appease his enemies: but only that they might repent. When this worde sleepe is taken in the scripture for to die, it must bee referred vnto the bodie: least any man imagine foolishly with vnlearned men, that the soules doe also sleepe.

CHAP. VIII.

1 In this historie wee may first see the state of the godly in this worlde: to wit, that they are like sheepe appointed to be slaine, as it is in the Psalme: Psal. 43.32. and especially when the Lorde letteth loose the bridle to his enemies, that they may put that crueltie in execution which they haue in minde conceiued. Secondly, here is set down the ende of perse­cutions: to wit, that they are so farre from breaking off the course of the Gospell, that they are rather made helpes to further the same, through the wonderfull counsell of God. Like as it was a manifest myracle, that the scattering abroade, mentioned by Luke, gathered many vnto the v­nitie of faith, who were estraunged from God before. Now let vs consi­der euery thing in order.

At that day. The persecution began at Steeuen: after that when their madnesse was thereby set on fire, it waxed hot against all both one & o­ther. For the wicked are like brute beastes, for when they haue once ta­sted blood, they are more desirous thereof, and become more cruel tho­row cōmitting murther. For Satā who is the father of all crueltie, doeth first take from them all feeling of humanitie, when they are once imbru­ed with innocent blood: that done he stirreth vp in them an vnquench­able thirsting after blood: whence those violent assaults to commit mur­ther, come: so that when they haue once begun, they wil neuer make an end, with their will. Moreouer, when they haue power once graunted thē to doe hurt, their boldnesse encreaseth in tract of time, so that they are caried headlong more immoderately, which thing Luke also noteth when he saith, The persecution was great. Vndoubtedly the church had but smal rest before, neither was it free from the vexatiō of the wicked, but the Lord spared his for a time, that they might haue some libertie: & now they began to be sorer set on. These thinges must be applyed vnto our time also. If the furiousnesse of our enemies seeme at any time to be as it were fallen on sleepe, so that it casteth not out flames farre: let vs knowe that the Lorde prouideth for our weaknesse: yet let vs not in the meane season imagine that we shall haue continuall truce, but let vs bee in readinesse to suffer sorer bruntes, as often as they shall breake out so­dainely. Let vs also remember, that if at any time the constancie of one man haue whetted the crueltie of our enemies, the blame of the euill is vniustly ascribed to him. For Luke doth not defame Steeuen, when as he saith, that by meanes of him the church was sorer vexed than before: but he rather turneth this to his praise, because he did valiauntly as the Standard-bearer encourage others with his example, to fight couragi­ously. When he calleth it the church which was at Ierusalē, his meaning is not, that there were churches elswhere, but he passeth ouer vnto these things which ensued thereupon. For whereas there was but this one on­ly body of the godly in al the world, it was rent in peeces through flight: yet there sprang vp more churches by and by of those lame members, which were dispersed heere and there, and so the body of Christe was spread abroad farre and wide, whereas it was before shut vp within the [Page 183] walles of Ierusalem.

They were all scattered abroad. It is certain that they were not all scat­tered abrode, but the scripture vseth an vniuersall note, for that which we say, Euery where, or abroad. The summe is this, that not only a fewe were in danger: because the crueltie of the enemies raged throughout the whole church. Many doe oftentimes take themselues to their feete, through faintnesse of hearte, euen when they heare any light rumour, but these are in another case. For they fled not vnaduisedly beeing dis­couraged, but because they sawe no other meanes to pacifie the furie of the aduersaries. And he saith that they were scattered not only through diuers places of Iudea, but that they cam euen vnto Samaria: so that the middle wall began to be pulled down, Ephe. 2.14. which made diuision between the Iewes and the Gentiles. For the conuersion of Samaria, was as it were the first frutes of the calling of the Gentiles. For although they had cir­cumcision as had the people of God, yet wee know that there was great dissention, and that not without great cause, forasmuche as they had in Samaria only a forged worship of god, as Christ affirmeth, bicause it was only an vnsauerie emulation. Therefore God set open the gate for the gospel then, that the scepter of Christ sent out of Ierusalem, might come vnto the Gentiles. He exempteth the Apostles out of this number, not that they were free from the common daunger: but because it is the du­tie of a good pastour, to set him selfe against the inuasions of wolues, for the saftie of his flocke. But here may a question bee asked, forasmuch as they were commaunded to preach the Gospel throughout the whole world, why they stayed at Ierusalē, Mark. 16.16 euen when they were expelled thēce with force and hand? I answeare, that seeing Christe had commaunded them to begin at Ierusalem, they employed themselues there, vntill such time as beeing brought into some other place by his hand, they might knowe for a suretie that he was their guide. And wee see how fearefully they proceeded to preache the Gospell: not that they foreslowed that function which was inioyned them: but because they were amased at a newe and vnwonted thing.

Therefore seeing they see the Gospell so mightily resisted at Ierusa­lem, they dare goe to no other place, vntil such time as they haue brokē that first huge heape of straites. Assuredly they prouide neither for their case, ne yet for their owne commodities, eyther for beeing voide of care, by staying at Ierusalem: for they haue a painefull charge: they are con­tinually amiddest diuers daungers, they encounter with great troubles: wherfore vndoubtedly they are purposed to do their dutie. And especi­ally, wheras they stand to it, when all the rest flie, that is an euident te­stimonie of valiant constancie. If any man obiect, that they might haue diuided the Prouinces amongest them, that they might not all haue been occupied in one place: I answere, that Ierusalem alone had busines enough for them all.

In sum, Luke reckoneth vp this as a thing worthie of prayse, that they followed not the rest into voluntarie exile, to auoid persecution: and yet he doth not reprehēd the flight of those mē, whose state was more free. [Page 184] For the Apostles did consider what particular thing their calling hadde: to wit, that they should keepe their standing, seeing the wolues did in­uade the sheepefolde. The rigour of Tertullian and such like was too great, who did deny indifferently that it is lawful to flie for fear of perse­cution. August. saith better, who giueth leaue to flie in such sort that the churches beeing destitute of theyr Pastours, bee not betrayed into the hands of the enemies.

This is surely the best moderation, which beareth neither too muche with the flesh, neither driueth those headlong to death, who may lawe­fully saue their liues. Let him that is disposed reade the 180. Ep. to Ho­noratus. That I may returne to the Apostles, if they had been scattered here and there with feare of persecution, euen at the beginning, all men might haue rightly called them hirelings. How hurtfull and filthie had the forsaking of the place bin, at the present time? how greatly wold it haue discouraged the mindes of all men? What great hurt should they haue done with their example among the posteritie? It shall sometimes so fall out in deede, that the pastour may also flie: that is, if they inuade him alone, if the laying waste of the church be not feared, if hee bee ab­sent. But and if both his flocke and hee haue to encounter with the ad­uersarie, hee is a treacherous forsaker of his office, if hee stande not stoutlye to it euen vntill the end. Priuate persons haue greater liber­tie.

2 They dressed Steeuen. Luke sheweth that euen in the heat of per­secution, the godly were not so discouraged, but beeing alwayes zealous, they did those dueties which did belong to godlinesse. Buriall seemeth to be a matter of small importance: rather than they will foreslowe the same, they bring themselues in no small hassarde of life. And as the cir­cumstance of time doth declare that they contemned death valiantly: so againe wee gather thereby that they were carefull to doe this thing not without great and vrgent cause. For this serued greatly to exercise their faith, that the bodie of the holy martyr shoulde not bee left to the wilde beastes, in whom Christe had triumphed nobly according to the glory of his Gospel. Neither could they liue to Christ, vnlesse they were readie to be gathered vnto Steeuen into the societie of death. Therfore the care they had to burie the martyr, was vnto them a meditation vnto inuincible constancie of professing the faith. Therfore they sought not in a superfluous matter with an vnaduised zeale to prouoke their aduer­saries. Although that generall reason which ought alwayes and euerie where to be of force amongst the godly, was vndoutedly of great weight with them. For the rite of burying doth appertaine vnto the hope of the resurrection, as it was ordeined by God since the beginning of the world to this end.

Wherefore this was alwayes counted cruell Barbarisme, to suffer bo­dies to lie vnburied willingly. Profane men did not know why they shuld count the right of buriall so holy: but wee are not ignorant of the ende therof: to wit, that those which remaine aliue may know, that the bodies are committed to the earth as to a prison, vntil they be raised vp thence. [Page 185] Whereby it appeareth that this duty is profitable rather for those which are aliue, than for those which are deade. Although it is also a point of our humanitie, to giue due honour to those bodies to which wee knowe blessed immortalitie to be promised.

They made great lamentation. Luke doth also commend their professi­on of godlinesse and faith in their lamentation. For a dolefull and vn­prosperous ende causeth men for the most part to forsake those causes wherein they were delighted before. But on the other side these men de­clare by their mourning, that they are no what terrified with the death of Stephen, from standing stoutly in the approbation of their cause: con­sidering therewithal what great losse Gods church suffered by the death of one man. And we must reiect that foolish Philosophie, which willeth mē to be altogither blockish, that they may be wise. It must needs be that the Stoicks were void of cōmon sense, who would haue a man to be with out all affection. Certaine mad fellowes would gladly bring in the same dotings into the Church at this day, and yet notwithstanding although they require an heart of yron of other men, there is nothing softer or more effeminate than they. They cannot abide that other men should shedde one teare: if any thing fall out otherwise than they woulde wish, they make no end of mourning. God doth thus punish their arrogancy iestingly (that I may so terme it) seing that he setteth them to be laught at euen by boyes. But let vs know that those affections which God hath giuen to mans nature, are of themselues no more corrupt, than the au­thour himselfe: but that they are first to bee esteemed according to the cause: secondly if they keepe a meane and moderation. Surely that man which denieth that wee ought to reioice ouer the giftes of God, is more like a blocke than a man: therefore wee may no lesse lawfully sorrowe when they be taken away. And least I passe the compasse of this present place, Paule doeth not altogither forbidde men mourning, when any of their friends is taken away by death, but he would haue a difference be­tweene them and the vnbeleeuers: because hope ought to bee to them a comfort, and a remedie against vnpatience. For the beginning of death causeth vs to sorrow for good causes: but because we knowe that we haue life restored to vs in Christ, we haue that which is sufficient to appease our sorrowe. In like sort when wee are sorie that the Church is depriued of rare and excellent men, there is good cause of sorrow: onely we must seek such comfort as may correct excesse.

3 But Saul. Wee must note two thinges in this place, howe greate the cruelty of the aduersaries was, and howe wonderfull the goodnesse of God was, who vouchsafed to make Paul a Pastour of so cruel a wolfe. For that desire to lay wast the Church wherewith he was incensed, did seeme to cut away all hope. Therefore his conuersion was so much the more excellent afterward. And it is not to bee doubted but that this pu­nishment was laid vpon him by God, after that he had conspired to put Stephen to death togither with the other wicked men, that he shoulde be the ringleader of crueltie. For God doeth oftentimes punish sinnes more sharply in the Elect than in the reprobate.

[Page 186]4 And they were scattered abroad. Luke declareth in this place also, that it came to passe by the wonderful prouidence of God, that the scattering abroad of the faithfull, should bring many vnto the vnitie of faith: thus doth the Lord vse to bring light out of darknes, & life out of death. For the voice of the Gospel which was heard heretofore in one place onely, doth now sound euerywhere: in the meane season we are taught by this example, that we must 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 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, [Page 187] 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 [Page 188] 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 shalbe 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 Gospel haue: especially sythence it was no meane seducing? For all their senses were besotted. And besides that we see thereby how mightie the truth is, there is also set before vs an exam­ple of constancie in Philip: who though he see no way, yet doeth hee set hand to the Lords worke with a valiant courage, waiting for the successe which God should giue. And thus must we do, we must valiantly attempt whatsoeuer the Lorde commaundeth, euen when our indeuours seeme to be vaine. Furthermore whereas Sathan did bewitch the Samaritans: let vs know that it is the common punishment of infidelitie. Al men are not bewitched in deede with the iuglings of inchaunters, neither are there Simons euery where, which can so seduce and deceiue: but my meaning is, that it is no wonder, if Sathan do mocke men diuersly in the darke. For they are subiect to all errors whosoeuer are not gouerned by the Spirite of God. Furthermore when Luke saith that they were all se­duced one with another: we are taught that neither wit, neither all that reason and wisedome which we haue, are sufficient to auoide the crafti­nesse of Sathan withall. And surely wee see in what foolish and doting errours they were intangled, who were counted in the world wiser than others.

The great power of God. Therefore Sathan abused the name of God to deceiue: which is the most pestilent kind of deceiuing, so farre is it from being any excuse. It hath beene saide before, that Simon did take to him selfe the name of the principall power of God, that he might suppresse [Page 189] and surpasse whatsoeuer was elsewhere diuine: as the sunne darkneth all the starres with his light. This was wicked and vngodly prophaning of the name of God. But wee reade of nothing which was done heere, which is not done as yet dayly. For men are bent to nothing more than to translate that to Sathan, which is proper to God. They pretend reli­gion, but what did this pretence helpe the Samaritans? Therefore it goeth well with vs when God setteth forth to vs his power in Christ, and declareth therewith that we must not seeke the same any where else: & doth discouer the sleights and iugling casts of Satan which wee must a­uoid, to the end he may keepe vs still in himselfe.

12 When they had beleeued. That is the myracle whereof I spake, be­cause they hearde Philip, who were altogither made astonyed with the illusions of Simon: in that they were made partakers of the heauenlie wisdom who were blockish & dul. So that they were after a sort brought from hell to heauen. Whereas Baptisme followed faith, Mark. 16.47 it agreeth with Christs institution, as concerning strangers and those which were with­out. For it was meete that they should be engraffed into the body of the church, before they should receiue the signe: but the Anabaptists are too foolish, whiles they endeuour to proue by these places, that infants are not to be baptised. Men and women could not be baptised without ma­king confession of their faieth: but they were admitted vnto baptisme vppon this condition, that their families might be consecrated to God: for the couenant goeth thus: I will bee thy God, Gen. 17.7. and the God of thy seede.

13 Simon also himselfe. Hee which had besotted the whole citie with his witcherie, receiueth the truth togither with others. Hee which had boasted himselfe to be the principall power of God, submitteth himselfe to God: though he were brought to the knowledge of the Gospel, not so much for his owne sake alone, as for the whole countries sake, that that offence might be taken out of the way, which might haue hindred the vnskilfull. And to this end tendeth that which Luke setteth downe af­terward, that he wondred at the signes. For God meant to triumph ouer this man, whom the Samaritans counted a petit God: which commeth to passe whiles he is enforced to giue glorie to the true myracles, after that his vaine boasting is taken away. And yet he giueth not himselfe o­uer syncerely to Christ: for then his ambition, and that wicked and pro­phane account which hee made of the gifts of God, should not breake out. And yet I am not of their minde, who thinke that hee made onely a semblance of faith, seing he did not beleeue. Luke saith plainly that hee beleeued, and the reason is added, Because hee was touched with won­dring. How then doth he shortly after bewray himselfe to be but an hy­pocrite? I answere, That there is some meane betweene faith and meere dissimulation. The Epicures and Lucianists doe professe that they be­leeue, where as notwithstanding they laugh inwardly, wheras the hope of eternall life is vnto them a vaine thing, finally whereas they haue no more godlinesse than dogs and swine. But there be many, who (howsoe­uer they be not regenerate with the Spirit of adoption, & do not addict [Page 190] themselues vnto God with the true affection of the heart, being ouer­come with the power of the word, do not onely confesse that that is true which is taught, but are also touched with some feare of God, so that they receiue doctrine. For they conceiue that God must be heard, that hee is both the author and also the iudge of the world. Therefore they make no semblance of faith before men, which is none, but they thinke that they beleeue. And this faith continueth onely for a time, whereof Christ speaketh in Marke: Mark. 4. Luk. 8.13 to wit, when the seede of the Worde concei­ued in the minde, is notwithstanding choked foorthwith with diuerse cares of the world, or with wicked affections, so that it neuer commeth to any ripenesse, yea rather it groweth out of kinde vnto vnprofitable corne nothing worth. Such therefore was Simons faith: he perceiueth that the doctrine of the Gospel is true, and he is inforced to receiue the same with the feeling of his conscience: but the groundwork is wanting: that is, the deniall of himselfe. Whereupon it followed that his minde was inwrapped in dissimulation, wihch he vttereth forthwith. But let vs know that his hypocricie was such, as he deceiued himselfe in: and not that grosse hypocrisie whereof Epicures and such like make boast: be­cause they dare not confesse the contempt of God.

He was baptized. It appeareth plainely by this example of Simon, that all men haue not that grace giuen them in Baptisme, which grace is there figured. The opinion of the Papistes is this, That, vnlesse mortall sinne bee the cause of let, all men receiue the truth and effect with the signes. So that they attribute vnto the sacraments magicall force, as if they did profite without faith. But let vs know, that the Lorde offereth to vs by the Sacraments, whatsoeuer the annexed promises do sounde, and that they are not offered in vaine, so that being directed vnto Christ by faith, wee fette from him whatsoeuer the Sacramentes doe promise. And although the receiuing of Baptisme did profite him nothing then, yet if conuersion followed afterwarde, as some men suppose, the profite was not extinguished nor abolished. For it commeth to passe oftentimes that the Spirit of God worketh afterwarde after long time, that the Sa­craments may begin to shew forth their force.

Did cleaue to Philip. Whereas Philip admitted him into his company, it appeareth thereby how hard a matter it is to knowe hypocrites. And this is a tryall of our patience. 2. Tim. 4.10. So Demas was a companion of Paule for a time, afterwarde he became an vnfaithfull reuolt. Finallie we cannot escape this euill, but that wicked men and deceitfull will sometimes ioyne themselues vnto vs, and if at any time the wicked creepe craftily into our companie, proude Censors burthen vs vniustly, as if wee were to answere for their misdeeds. Though we must take great heede of fa­cilitie, which causeth the Gospel to be slaundered oftentimes, and we must be so much the more vigilant, that wee admit none without great choise, forasmuch as we heare that great men haue bene deceiued. He saith that he was made astonyed with the greatnesse of the signes: that we may know that that great power, whereof he boasted, was nothing else but iugling and smokes. And Luke speaketh not in this place of anie [Page 191] plaine wondering, but of a dampe or trance which causeth a man to for­get what he doth.

14 Luke describeth in this place the proceedings of the grace of God in the Samaritans, as hee vseth to enrich the faithfull continually with greater giftes of his Spirite. For we must not thinke, that the Apostles tooke that counsell whereof Luke speaketh, without the instinct of the same God, who had already begunne his worke in Samaria by the hand of Philip. And he vseth his instruments diuersely vnto diuerse parts of his worke, according to his good pleasure. He vsed Philip as an instru­ment to bring them vnto the faith: nowe he ordaineth Peter and Iohn to be ministers to giue the spirite. And thus doeth he foster the vnitie of his Church, when one helpeth another: and doeth not onely knitte man and man togither, but whole Churches also. Hee coulde haue fi­nished that which hee had begunne by Philip: but to the ende the Sa­maritans might learne to embrace brotherly fellowshippe with the first Church, hee meant to binde them heerewith as with a bande: se­condlie hee meant to graunt the Apostles (whom hee had commaun­ded to preach the Gospell throughout the whole worlde, Mark. 6.15.) this pri­uiledge, that they might the better all growe togither into one faith of the Gospel. And we knowe that it was otherwise daungerous, least, see­ing the Iewes and Samaritans were much vnlike in minde and man­ners, being so diuided, they shoulde by this meanes diuide Christ: or at least feigne to themselues a newe Church. In the meane season wee see howe carefull the Apostles were to helpe their brethren. For they stay not vntill they be requested, but they take this charge vppon them of their owne accorde. The Apostles doe not this through anie distrust, as if they did suspect that Philip did not his duetie so vp­rightlie as hee ought: but they set too their hande to helpe him in his worke: and Peter and Iohn came not onely to helpe him and to be partakers of his labours, but also to approue the same. Againe Phi­lip is not grieued because other men finish that building which hee had begunne, but they one helpe another full gently and faithfullie. And surely it is ambition alone which will not suffer holie fellowshippe and mutuall imparting of dueties to enter. Whereas Luke saieth that Peter was sent by the rest: wee may heereby gather that hee was not the chiefe ruler ouer his fellowes in office, but did so excell a­mongst them, that yet notwithstanding he was subiect to, and did obey the bodie.

Which were at Ierusalem. This may carry a double meaning, either that al the Apostles were at Ierusalem then, or that there were certaine resident there, when the rest went hither and thither. And I doe rather allowe this later: for it is to bee thought that they did so deuide them­selues, that alwayes some of the number might take vpon them diuerse ambassages, as occasion was offered: that some might stay at Ierusalem, as in the principal standing. Againe it may be, that after euery man had spent some time in his voyage, they were wont to assemble themselues there. It is certaine in deed that that time which they spent at Ierusalem was not spent in idlenes: and secondly that they were not tyed to some one place, Mark. 16.15 for as much as Christ had commaunded them to goe ouer all the world.

15 They prayed. Vndoubtedly they taught first: for we know that they were no dombe persons: but Luke passeth ouer that which was com­mon to them and Philip, and declareth onely what newe thing the Sa­maritans had by their comming: to wit, that they had the spirite giuen them then.

16 But here ariseth a question. For hee saieth that they were onely baptized into the name of Christ, and that therefore they had not as yet receiued the holy Ghost. But Baptisme must either be in vaine and with out grace, or else it must haue all the force which it hath from the holie Ghost. In Baptisme we are washed from our sinnes: but Paule teacheth that our washing is the worke of the holy Ghost. Titus 3.5. 1. Pet. 1.2. Rom. 6.6. Gal. 3.27. The water vsed in Bap­tisme is a signe of the bloud of Christ: but Peter saieth that it is the Spi­rite, by whom we are washed with the blood of Christ. Our olde man is crucified in Baptisme, that wee may be raised vp vnto newnesse of life: and whence commeth all this, saue onely from the sanctification of the Spirite? And finally what shall remaine in Baptisme, if it bee separate from the spirite? Therefore we must not denie but that the Samaritans who had put on Christ in deede in Baptisme, had also his spirite giuen them. And surely Luke speaketh not in this place of the common grace of the spirite, whereby God doth regenerate vs, that we may be his chil­dren, but of those singular gifts, wherewith God would haue certaine in­dewed at the beginning of the Gospell, to bewtifie Christes kingdome. Thus must the words of Iohn be vnderstoode, that the disciples had not the spirit giuen thē as yet, forasmuch as Christ was yet conuersant in the world: not that they were altogither destitute of the spirite, seeing that they had from the same both faith, and a godly desire to followe Christ, but because they were not furnished with those excellent giftes, wherein appeared afterward greater glory of Christ his kingdome. To conclude, for as much as the Samaritans were alreadie endewed with the spirit of adoption, the excellent graces of the spirite are heaped vppon them, in which God shewed to his Church for a time as it were the visible pre­sence of his spirit, that hee might establish for euer the authoritie of his Gospel, and also testifie that his spirit shall be alwayes the gouernor and directer of the faithfull.

They were onely baptized. We must not vnderstand this as spoken con­temptuously [Page 193] of Baptisme: but Luke his meaning is, that they were one­ly endewed then with the grace of common adoption & regeneration, which is offered to all the godly in Baptisme. As for this, it was an ex­traordinarie thing, that certaine shoulde haue the giftes of the Spirite giuen them, which might serue to set foorth the kingdome of Christ and the glorie of the Gospel: for this was the vse thereof, that euerie one might profite the Church, according to the measure of his habili­tie. We must note this therefore, because whiles the Papistes will set vp their feigned confirmation, they are not afraide to breake out into this sacilegious speech, that they are but halfe Christians, vpon whom the hands haue not beene as yet laide. This is not tollerable nowe, because whereas this was a signe which lasted onely for a time, they made it a continuall law in the Church, as if they had the Spirite in readinesse to giue to whom soeuer they would. Wee knowe that when the testimonie and pledge of Gods grace is set before vs in vaine and without the thing it selfe, it is too filthy mockerie, but euen they themselues are enforced to graunt, that the Church was bewtified for a time onely with these gifts: Whereupon it followeth that the laying on of hands which the Apostles vsed, had an end when the effect ceased. I omit that, Mark. 6.13. that they added oyle vnto the laying on of hands: but this, as I haue alreadie said, was a point of too great boldnesse, to prescribe a perpetuall lawe to the Church, that that might be a generall sacrament, Galat. 3.37. Rom. 6.6. which was peculiarly vsed amongst the Apostles: that the signe might continue still after that the thing it selfe was ceased. And with this they ioyned detestable blasphemie, because they saide that sinnes were onely forgiuen by Bap­tisme: and that the Spirite of regeneration is giuen by that rotten oile, which they presumed to bring in without the worde of God. The scrip­ture doth testifie that we put on Christ in Baptisme, and that we are en­graffed into his bodie, that our olde man may be crucified, and we re­newed into righteousnesse. These sacrilegious robbers haue translated that to adorne the false visure of their sacrament, which they haue ta­ken from Baptisme: neither was this the inuention of one man onely, but the decree of one Councell, whereof they bable daily in all their schooles.

17 When they had laid their hands. The laying on of hands followeth prayers, whereby they testifie that the grace of the Spirite is not inclu­ded in the externall ceremonie, which they craue humblie at the hands of another. And yet when they confesse that God is the authour, they neglect not the ceremonie which was deliuered them by God to this vse: and because they vsurpe it not rashly, the effect is also annexed. This is the profite and efficacy of signes, because God worketh in them, and yet he remaineth the only giuer of grace, and distributeth the same according to his good pleasure: but let vs remember, that the laying on of hands was the instrument of God, at such time as he gaue the visible graces of the Spirit to his, and that since that the Church was depriued of such riches, it is onely a vaine visure without any substance.

18 And when Simon. Simons hypocrisie is nowe discouered, not be­cause that he had feigned before that he beleued: for when he was con­uict, he gaue Christ his hande in earnest, like as many yeelde vnto the Gospel, least they striue against God, but in the meane season they con­tinue like to themselues: whereas the denyall of our selues ought to fol­low true faith. And this is to mixe Christ with Satan, when doctrine pearceth not vnto the hidden affections of the heart, but the inwarde vncleannes lyeth hidden there. Therefore God wipeth away that false colour nowe in Simon, least by professing the name of Christ, hee de­ceiue both himselfe and others. For that ambition which was hidden before, breaketh out nowe, when as he desireth to be equall with the A­postles. This is nowe one vice: an other is, because whiles hee thinketh that the grace of God is to be sold, he will get some greedy gaine there­by. Whereby it appeareth that he is a prophane man, and such as had not tasted the first principles of godlinesse: for he is touched with no de­sire of Gods glory: yea he doth not once think what it is to be a minister of God. As he had heretofore gotten gaine by his magike, so he thought that it woulde be gainesome, if he might giue the graces of the Spirite. For vndoubtedly he hunted after riches, and sought to purchase praise in the sight of the world: and hee did God great iniury also, because hee thought that this heauenly power did nothing differ from his magicall inchantments. Now we vnderstand briefely what and how many waies Simon offended. In the gifts of the Spirit he doth not adore neither ac­knowledge the power of Christ: he doeth not confesse that the Apostles were endewed with heauenly power, to set forth Christs glory by their ministerie: his owne ambition driueth and carrieth him headlong, so that hee desireth to become excellent, and to make the worlde subiect to himselfe, setting God apart; he will buy the holy Ghost, as if he could be bought with money.

[Page 195]20 Peter answered. Peter giueth him the repulse here stoutly: and be­ing not content to chide him, he addeth a bitter curse or wish, That Si­mon and his money may perish togither. Though he doth not so much wish vnto him destruction, as hee telleth him that the iust vengeance of God hangeth ouer his head, that he might terrifie him. In sum he shew­eth what he hath deserued, when he hath made the spirit of God subiect to filthy buying, & selling: as if he should haue said, Thou art worthy to perish with thy money, when thou doest so blaspheme the Spirit of God. For wee may easily gather by that which followeth, that Peter would ra­ther haue had Simon saued than destroyed. But as it were supplying the place of a iudge, he pronounceth what punishment Simon his vngodli­nesse deserueth: and it was requisite that he should be thus accused with such vehemencie, that hee might perceiue the greatnes of his offence. To the same end tendeth that, that he iudged his money to perish. For he signifieth that it was as it were infe [...]ed and polluted with cogitati­on of wickednes, because it was offered to such a wicked vse. And surely we ought rather to wish that all the whole world perish, than that those things should darken the glory of God, which in comparison thereof are nothing worth. Whē he wisheth thus to a sacrilegious man, he doth not so much respect the person as the fact. For we must be offended with the offences of mē in such sort, that we must pitty the men themselues. 1. Cor. 6.9. Ephes. 5.5. Such are those sentēces of god which adiudge adulterers, theeues, drunkards, & wrongfull dealers to destruction. For they do not cut off al hope of sal­uation from thē, but they are only referred vnto their present estate: and declare what end is prepared for them, if they go forward obstinately.

21 Thou hast no part. Some doe frame this sentence otherwise, that Simon is not partaker of grace, because he setteth a price thereof. But the other reading which we haue followed, is more vsual: to wit, that that reason be ioyned to the former member. And surely it is better to knitte the two sentences togither thus, Thy money perish with thee, because thou thinkest that the vnestimable gift of the Spirit can be bought with money. Whereas the old interpreter had put, In this worde: Erasmus translated it more fitly, In this businesse. For Peter his meaning is, that that sacrilegious person hath nothing to doe in all that administration, who doth wickedly prophane the same. Furthermore both the Papistes & also the old diuines haue disputed much concerning Simon: but that which the Papists call simonie, doth not agree with Simons fact. Simon woulde haue bought the grace of the Spirite with money: the Papistes applie the crime of symonie vnto their idle reuenewes. And yet I speake not this, that I may extenuate those horrible sinnes which reigne at this day in popery, in bying & selling spiritual promotions. Now this wicked­nes is filthy inough of it self, in that they hold such a mart in the Church of God. And in the mean season we must note the true definitiō of symo­ny: to wit, that it is a wicked buying & selling of the gifts of the Spirit, or some other such like thing, whiles that a man abuseth thē vnto ambition or other corruptions. Though I confes that al those imitate Simon, who striue to attain vnto the gouernment of the church by vnlawfull means: [Page 196] which thing we see committed at this day without shame, as if it were lawfull: and wee can scarce finde one Priest in all poperie which is not manifestly a symonaical person in this respect: because none can but vp his heade amongst them, but hee must creepe in by indirect meanes. Although we must confesse, (which thing euen children see, to our great shame,) that this vice is too common euen amongst the false profes­sors of the Gospel. But let vs remember first, to the ende we may be free from the infection of Simon, that the gifts of the Spirite are not gotten with money, but that they are giuen of the free and meere goodnesse of God, and that for the edifying of the Church: that is, that euery man may studie to helpe his brethren according to the measure of his ha­bilitie: that euery man may bestowe that about the common good of the Church, which he hath receiued: & that the excellencie of no man may hinder, but that Christ may excell all. Notwithstanding it may seeme a maruellous matter, that Peter excludeth Simon from being a partaker of the Spirit, as concerning speciall gifts: because his heart is not right before God. For the wickednes of Iudas did not let him from hauing the gifts of the Spirit in great measure: neither had the giftes of the spirit ben so corrupted amongst the Corinthians, if their heart had beene right in the sight of God. Therefore that reason which Peter al­ledgeth, seemeth insufficient: because many men excell oftentimes in the gifts of the spirit, who haue an vncleane heart. But first of all there followeth no absurdity, if God giue such graces to men which are vnwor­thy thereof. secondly Peter prescribeth no general rule in this place, but because the church alone is for the most part made partaker of the gifts of the spirit, he pronounceth that Simon who is a straunger to Christ, is vnworthy to haue the same graces giuen him (which are bestowed vpon the faithful) as if he were one of Gods houshold. Moreouer he had blas­phemed those gifts whereof he is depriued.

22 Repent therefore. Whereas he exhorteth him vnto repentance and prayer, hee putteth him in some hope of pardon thereby: for no man shall euer bee touched with anie desire of repentance, saue onely he which shall beleeue that God will haue mercie vppon him: on the other side dispaire will alwayes carrie men headlong vnto boldnesse. Furthermore the Scripture teacheth that God is not called vppon a­right, saue onely by faith. Therefore wee see howe Peter raiseth vp Si­mon nowe, vnto hope of saluation, whom hee had throwne downe be­fore with the cruell lightnings and thunderbolts of wordes: and yet Si­mon his sinne was no small sinne. But, if it could be, we ought to plucke men euen out of hell. Therefore vntill such time as euen the most wic­ked men doe by manifest signes bewraie themselues to bee reprobates, no one of them is to bee handled so sharpely, but that remission of sinnes is to bee set before him. Yea wee must so deale with those for whom sharpe chiding is profitable by reason of their hardnesse and stubbernenesse, that we throw them downe with one hand, and set them on foote with the other. For the Spirit of God doth not suffer vs to ac­curse them. But Peter seemeth to bring him into some feare and doubt [Page 197] when he saith If peraduenture. And the Papists go about to proue by this place and such like, that wee must pray with doubtfull mindes: because men may vnaduisedly promise themselues certaine successe in their pe­titions: but we may readily answere them. For the word ei ara signifieth as much as if a man should say, If by any meanes thou maist obtain par­don of God. Peter vseth this word, not that he may leaue Simons mind in a perplexitie, but that he may the more pricke him forward to bee earnest in prayer. For the very difficultie doth not a litle serue to stir vs vp: because when we see the thing at hande, wee are too carelesse and sluggish. Therefore Peter doth not terrifie Simon, that hee may ouer­throw or trouble all hope of obtaining, in his heart, but putting him in sure hope, if he shall craue pardon humblie and from his heart, he tel­leth him onely that pardon is harde to be gotten, by reason of the great­nesse of his offence, to the end hee may prouoke him vnto feruentnesse. For it is requisite that we be lightned by faith when we go vnto God, yea that she be the mother of prayer.

23 In the gall of bitternesse. Peter doth sharply reproue Simon againe, and striketh him with Gods iudgement. For vnlesse he had ben compel­led to descend into himselfe, he would neuer haue bene turned in good earnest vnto God. For there is nothing more deadly for men which are blockish, than when we flatter them, or when wee doe but a little scrape the skinne, whereas they ought rather to be thrust through. Therefore vntil such time as a sinner shall conceiue sorrowe and true heauinesse by reason of his sinne, we must vse such seueritie as may wounde his minde: otherwise the rotten sore shall be nourished within, which shall by little and little consume the man himselfe. Yet let vs alwayes obserue this meane, that we prouide for mens saluation, so much as in vs lieth. More­ouer there bee two excellent fine metaphors in Peters words: the one whereof seemeth to bee taken out of Moses, where hee forbiddeth that there bee not in vs any roote, from which springeth gal and wormwood. Deut. 29. By which speech is noted the inward wickednesse of the hart: when as it hath so conceiued the poyson of vngodlinesse, that being therewith infected, it can bring foorth nothing but bitternesse. To the same ende tendeth the binding of iniquitie: to wit, when the whole hart is kept bound and tyed by Satan. For it falleth out sometimes, that men which are otherwise giuen very godlily, do breake out into euill works, who haue not their heart corrupt inwardly with poison. We know that hypocrisie is ingendred in mans nature: but when as the Spirit of God doth shine, we are not so blinded in our vices, that we nourish them with­in as if it were some hidden bundle. Therfore Peter his meaning is, that Simon fel not onely in one point, but that his very heart roote was cor­rupt and bitter: that he fell into Satans snares not onely in one kinde of sin, but that al his senses were insnared, so that he was wholly giuen ouer to Satan, and was become the bonde slaue of iniquitie. In the meane season wee are taught, that the greatnes of offences is esteemed not so much according to the fact which appeareth, as according to the affe­ction of the heart.

[Page 198]24 Simon answered. Hereby wee gather, that hee did not so take that which Peter had threatned vnto him, but that hee did consider that his saluation was sought. And though Peter alone spake, yet he attributeth the speech, vnto al, by reason of the consent. Now ariseth a question what we ought to thinke of Simon. The Scripture carrieth vs no farther, saue onely vnto a coniecture. Wheras he yeeldeth when he is reproued, and being touched with the feeling of his sin, feareth the iudgement of god: and that done, flieth vnto the mercie of God, and commendeth himself to the prayers of the church: these are assuredly no smal signes of repen­tance: therefore we may coniect that he repented. And yet the old wri­ters affirme with one consent, that he was a great enimie to Peter after­ward, & that he disputed with him by the space of three dayes at Rome. The disputation is also extant in writing vnder the name of Clement, but it hath in it such filthy dotings, that it is a wonder that Christian cares can abide to heare them. Again, Augustine writing to Iannarius, saith, that there were diuerse and false rumors spread abroade in Rome in his time, concerning that mater. Wherfore nothing is more safe than bidding adue to vncertaine opinions, simplie to imbrace that which is set downe in the Scriptures. That which we reade elsewhere of Simon, may iustly be supected for many causes.

25 And they testified. In these wordes Luke teacheth, that Peter and Iohn came not onely, that they might enrich the Samaritans with the gifts of the Spirite, but also that they might establish them in the faith which they had already receiued, by approuing Philip his doctrine. For thus much doth the word testifie import: as if he shuld say that it came passe by their testimony, that the word of God had ful and perfit autho­rity, and that the truth was of force, as being well testified and authen­tical. Notwithstanding Luke teacheth therewithal, that they were faith­ful witnesses of God, when he addeth that they vttered the word of god. This was therefore the sum of the Apostles doctrine, faithfully to vtter those things which they had learned of the Lord, and not their own in­uentions or the inuentions of any man else. He saith, that they did this not onely in the cittie, but also in villages. Therefore wee see that they were so inflamed to further the glory of Christ, that whither soeuer they came, they had him in their mouth. So that the seede of life began to be sowen throughout the whole region, after that it was preached in the Citie.

26 And The Angel. Luke passeth ouer vnto a new historie, to wit, how the gospel came euen vnto the Aethiopians. For though hee reporteth there was but one man conuerted vnto the faith of Christ, yet because his authoritie and power was great in all the realme, his faith might spread abroad a sweet smel farre and wide. For we know that the Gospel grew of small beginnings: and therein appeared the power of the Spirit more plainly, in that one graine of seede did fill a whole countrie in a small space. Philip is first commaunded by the Angel, to goe towarde the South: the Angel telleth him not to what ende. And thus doeth God oftentimes vse to deale with those that be his, to proue their obe­dience. He sheweth what he will haue them to doe: he commaundeth them to doe this or that: but he keepeth the successe hidden with him­selfe. Therefore let vs be content with the commaundement of God a­lone, although the reason of that which he inioineth, or the fruit of obe­dience appeare not by & by. For although this be not plainly expressed, yet al the commandements of God containe an hidden promise, that so often as we obey him, al that work which we take in hand, must needs fal out wel. Moreouer this ought to be sufficient for vs, that God doth allow our studies, when as we take nothing in hand rashly or without his com­mandement. If any man obiect that Angels come not downe daily from heauen, to reueale vnto vs what we ought to do: the answere is redy: that we are sufficiently taught in the word of God, what we ought to doe, and that they are neuer destitute of counsel, who aske it of him, and submit themselues to the gouernment of the Spirite. Therefore nothing doeth hinder and keepe vs backe from being ready to follow God, saue onely our owne slothfulnesse, and coldnesse in prayer.

To the way which goeth downe to Gaza. Al the learned grant that that is called Gaza here, which the Hebrewes call Haza. Wherefore Pomponi­us Mela is deceiued, who saith that Cambyses king of Persia called that citie by this name: because when hee made warre against the Aegypti­ans, he had his riches laid vp there. It is true in deede that the Persians call treasure or plentie, Gaza: and Luke vseth this word shortly after in this sense, when as he saith that the Eunuch was the chiefe gouernor of the treasure of Candace: but because that Hebrew word was vsed before such time as Cambyses was borne, I do not think but that it was corrupt afterwarde, the letter Heth being chaunged into G, which thing wee see was done in al other almost. The Epithetō waste, is added for this cause, because Alexander of Macedonia laid waste that olde Gaza. Also Luke refuteth those who make Constantinus the builder of the second & new Gaza, who affirmeth that it was an hundreth and fiftie yeeres before: but it may be that he bewtified and enlarged the citie after it was built. And all men confesse that this new Gaza was scituate on the sea coast, distant twentie forlongs from the olde Citie.

[Page 200]27 Beholde a man an Ethiopian. Hee calleth him a man, who hee saith shortly after was an Eunuch: but because kings & Queenes in the East were wont to appoint Eunuches ouer their weightiest affaires: thereby it came to passe that Lordes of great power were called generally Eu­nuches, whereas notwithstanding they were men. Furthermore Philip findeth in deed now at length, that he did not obey God in vain. There­fore whosoeuer committeth the successe to God, and goeth on forward thither whither he biddeth him, he shall at length trie, that all that fal­leth out well, which is taken in hand at his appointment. The name Can­dace was not the name of one Queene onely: but as all the Emperors of Rome were called Caesars, so the Ethiopians, as Plinie witnesseth, called their Queenes Candaces. This maketh also vnto the matter, that the wri­ters of histories report that that was a noble & welthy kingdom, because it may the better bee gathered by the royaltie and power thereof, howe gorgeous the condition and dignitie of the Eunuch was. The heade and principall place was Meroe. The prophane writers agree with Luke, who report that women vsed to reigne there.

Came to worship. Hereby we gather, that the name of the true God was spread farre abroad, seeing hee had some worshippers in farre countries. Certes it must needs be that this man did openly professe another wor­ship than his nation: for so great a Lorde could not come into Iudea by stealth: and vndoubtedly hee brought with him a great traine. And no maruel if there were some euery where in the East parts which worship­ped the true God: because that after the people were scattered abroad, there was also some smell of the knowledge of the true God spread a­broad with them throughout forraine countries: yea the banishment of the people was a spreading abroade of true godlinesse. Also we see that though the Romans did condemne the Iewish religion with many cruel edicts, yet coulde they not bring to passe, but that many euen on heapes would professe the same. These were certaine beginnings of the calling of the Gentiles, Ephe. 2.14. vntill such time as Christ hauing with the brightnes of his comming put away the shadowes of the Lawe, might take away the difference which was betweene the Iewes and the Gentiles, and hauing pulled downe the wall of separation, he might gather togither from all partes the children of God. Whereas the Eunuch came to Ierusalem to worship, it must not be accounted any superstition, hee might in deede haue called vpon God in his own country: but this man would not omit the exercises which were prescribed to the worshippers of God: & ther­fore this was his purpose, not onely to nourish faith priuily in his heart, but also to make profession of the same amongst men. And yet notwith­standing he could not be so diuorced from his nation, but that he might wel know that he should be hated of many: but he made more account of the external profession of religion which he knew God did require, than of the fauor of men. And if such a smal sparkle of the knowledge of the Law, did so shine in him, what a shame were it for vs, to choke the perfit light of the gospel with vnfaithful silence? If any do obiect that the sacri­fices were euen then abrogated, & that now the time was come, where­in [Page 201] God would bee called vppon eueriwhere without difference of place: we may easily answere, That those to whom the truth of the Gospel was not yet reuealed, were retained in the shadowes of the law without any superstition. For whereas it is said, that the law was abolished by Christ as concerning the ceremonies, it is thus to bee vnderstoode: that where Christ sheweth himselfe plainely, those rites vanishe away, which prefi­gured him when he was absent. Whereas the Lord suffered the Eunuch to come to Ierusalem, before he sent him a teacher: it is to bee thought that it was done for this cause, because it was profitable that he shoulde yet be framed by the rudiments of the law, that he might be made more apt afterward to receiue the doctrine of the Gospel. And whereas God sent none of the Apostles vnto him at Ierusalem, the cause lyeth hid in his secrete counsell: vnlesse peraduenture it were done, that he might make more account of the Gospel as of some treasure found sodainly, & offered vnto him contrary to hope: or because it was better that Christ should be set before him, after that being separated & withdrawen from the external pompe of ceremonies and the beholding 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 [Page 202] 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 shalbe 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 [Page 203] 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 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 he of­fer himself in sacrifice to purge mens sinnes: that hee bee punished with the hand of God, & that he goe downe euen vnto the very hell, that hee may exalt vs vnto heauen, hauing deliuered vs from destruction. In sum, this place teacheth plainely how men are reconciled to God, howe they obtaine righteousnesse, how they come to the kingdome of God, being deliuered from the tyrannie of Satan, and loosed from the yoke of sinne: to be briefe, whence they must fet all partes of their saluation. Notwith­standing I will only expound those things which Luke here citeth, and there be in deed two members: in the former hee teacheth that Christe to the end he may redeem the church, must needes be so broken that he appeare like to a man which is cast downe & past hope. Secondly hee af­firmeth that his death shal giue life, & that there shal a singular triumph issue out of great despayre. Wheras he compareth Christe to a lambe, which suffereth it selfe to be led to be slaine: and to a sheepe which of­fereth herself meekely to be shorne: his meaning is, that the sacrifice of Christe shalbe voluntarie. And surely this was the way to appease Gods wrath, in that he shewed himselfe obedient. Hee spake in deede before Pilate: but not to saue his life, Iohn. 18.34.36. but rather that hee might willingly offer himselfe to die, as hee was appointed by the Father, and so might bring that punishment vpon himself, which was prepared for vs. Therfore the prophet teacheth both things, that Christ must needs haue suffred, that [Page 204] he might purchase life for vs: and that hee was to suffer death willingly, that he might blot out the stubbornnesse of men by his obedience. And hence must we gather an exhortation vnto godlines, as Peter doeth, but that doctrine of faith which I haue already touched, is former in order.

33 In his humilitie, his iudgement. The Eunuche had either the Greeke volume, or els Luke did set downe the reading which was then vsed, as he vseth to doe. The prophet saith that Christe was exalted out of sorrow and iudgement, by which wordes he signifieth a wonderfull vi­ctorie, which immediately ensued his casting downe. For if he had been oppressed with death, there could nothing haue beene hoped for at his handes.

Therefore to the end the Prophet may establish our faith in Christe, after that he had described him to be striken with the hand of God, and to be subiect to be slaine, he putteth vpon him a new person now to wit, that he commeth vp out of the depth of death as a conqueror, & our of the very hell, being the authour of eternal life. I know in deed that this place is diuersly expounded: some there bee which vnderstande by this, that he was carried from the prison to the crosse: other some there bee, who thinke that to be taken away, doth signifie as much, as to be brought to nought. And indeed the signification of the Hebrew word Lacham, is doubtfull, as is also the signification of the Greeke worde Airesthai. But he which shall throughly weigh the Text, shall agree with mee in that which I haue said: that he passeth now from that dolefull and vnseemely sight which he had set before our eies, vnto the new beginning of vnloo­ked for glory. Therefore the Greeke interpretation differeth not much from the words of the prophet, in the summe of the matter. For Christs iudgement was exalted in his humilitie, or casting down: because at such time as he might seeme to be cast down and oppressed, the father main­tained his cause. After this sort iudgement shall be taken in this place (as in many other) for right. But it signifieth condemnation in the Hebrew text. For the Prophet saith, that after that Christ shall bee brought into great straites, and shalbe like vnto a condemned and lost man, he shalbe lifted vp by the hand of the Father. Therfore the meaning of the words is, that Christ must first haue suffered death, before the Father shoulde exalt him vnto the glory of his kingdom. Which doctrine must be tran­slated vnto the whole bodie of the church: because all the godly ought wonderfully to be lifted vp with the hand of God, that they be not swal­lowed vppe of death. But when God appeareth to bee the reuenger of his, he doth not only restore them to life, but also getteth to them excel­lent triumphes of many deathes: as Christ did triumph most gloriously vpon the crosse, wherof the apostle maketh mention in the second chap­ter to the Collossians.

His generation. After that the prophet hath set forth the victorious death of Christe, he addeth now, that his victorie shall not last onely for a small time, but shall goe beyonde all number of yeeres. For the excla­mation of the prophet importeth as much, as if he should deny that the perpetuitie of Christs kingdom can be expressed by the tongue of men. [Page 205] But interpreters haue wrested this place miserably. Whereas the olde writers haue indeuoured hereby to proue the eternal generation of the worde of God against Arrius, it is too far dissenting from the prophetes mind Chrysostome his exposition is neuer a whit truer, who referreth it vnto the humane generation. Neither doe they vnderstand the prophet his meaning, which suppose that he inueigheth against the men of that age. Othersome thinke better, who take it to be spoken of the Churche, saue onely that they are deceiued in the worde generation, which they think doth signifie a posteritie or issue. But the worde dor which the pro­phet vseth, signifieth amongst the Hebrewes an age, or the continuance of mans life. Therefore vndoubtedly this is the prophets meaning, that Christ his life shall endure for euer, when as he shall bee once deliuered by his fathers grace from death: although this life which is without end, appertaineth vnto the whole body of the church: because Christ rose, not that he may liue for himselfe, but for vs. Therefore he extolleth now in the members, the frute and effect of that victorie which he placed in the head. Wherefore euery one of the faithfull may conceiue sure hope of eternal life out of this place: secondly the perpetuitie of the church is rather auouched in the person of Christ.

Because his life is taken from the earth. This is to looke too, to be a ve­rie absurd reason, that Christ doth reigne with such renowme in heauen and earth, because he was cut off. For who can beleeue that death is the cause of life? But this was done by the wonderfull counsel of God, that hell should be a ladder, whereby Christ should ascend into heauen: that reproch shuld be vnto him a passage into life: that the ioyfull brightnes of saluation should appeare out of the horror and darknes of the crosse: that blessed immortalitie shuld flow from the deep pit of death. Because he humbled himselfe, therefore the Father exalted him, Phil. 2.10. that euery knee may bow before him, &c. Now must we bethinke our selues what fellow­ship we 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 [Page 206] 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 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 [Page 207] 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 hath no confirmation by baptisme: for they reasoned thus: the Eu­nuch is commanded to bring perfect faith vnto baptisme: therfore there could nothing be added. But the scripture taketh the whole heart oftē ­times for a sincere & vnfeigned heart, whose opposite is a double heart. So that there is no cause why we should imagine that they beleeue per­fectly, who beleeue with the whole heart seing that there may be a weak & faint faith in him, who shal notwithstāding haue a sound minde, and a mind free frō all hyporcisie. Thus must we take that which Dauid saith, that he loueth the Lord with all his heart. Philip had in deede baptized the Samaritans before, & yet hee knewe that they were yet far from the mark. Therfore the faith of the whole heart, is that which hauing liuing rootes in the heart, doth yet notwithstanding desire to encrease daylie.

I beleeue that Iesus Chr [...]st. As Baptisme is grounded in Christe and [Page 208] as the truth and force thereof is contained there: so the Eunuch setteth Christ alone before his eyes. The Eunuch knewe before that there was one God, who had made the couenant with Abrahā, who gaue the Law by the hand of Moses, which separated one people from the other nati­ons, who promised Christ, through whom hee would be mercifull to the world: now he confesseth that Iesus Christ is that redeemer of the world and the sonne of god: vnder which title he comprehendeth briefly, al those thinges which the scripture attributeth to Christ. This is the perfect faith, whereof Philip spake of late, which receiueth Christe, both as hee was promised in times past, & also shewed at lēgth, & that with the ear­nest affection of the heart, as Paul will not haue this faith to be feigned. Whosoeuer hath not this when he is growne vp, in vaine doth hee boast of the baptisme of his infancie: for to this end doth Christ admit infants by baptisme, that so soone as the capacitie of their age shall suffer, they may addict themselues to be his disciples, and that beeing baptised with the holy ghost, they may comprehend with the vnderstanding of faith, his power, which baptisme doth prefigure.

38 They went downe into the water. Here wee see the rite vsed among the men of old time in baptisme: for they put all the bodie into the wa­ter: now the vse is this, that the minister doth only sprinkle the bodie or the head. But we ought not to stand so much about such a smal differēce of a ceremonie, that we should therefore diuide the churche, or trouble the same with brawles. We ought rather to fight euen an hundred times to death for the ceremonie it selfe of baptisme, in as much as it was deli­uered vs by Christ, than that we shoulde suffer the same to bee taken frō vs. But forasmuch as we haue as well a testimonie of our washing, as of newnesse of life, in the signe of water, forasmuch as Christe representeth vnto vs his blood in the water as in a glasse, that we may fet our cleane­nesse thence: forasmuch as he teacheth that we are fashioned againe by his Spirite, that being dead to sinne, we may liue to righteousnesse: it is certain that we want nothing which maketh to the substāce of baptism. Wherefore the churche did graunt libertie to her selfe since the begin­ning, to change the rites somewhat, excepting this substance. For some dipped them thrise, some but once: wherefore there is no cause why wee shoulde bee so strait laced in matters which are of no suche weight: so that that externall pompe doe no whit pollute the simple institution of Christe.

39 When they were come vp. To the ende Luke may at length con­clude his speech cōcerning the Eunuch, he saith that Philip was caught away out of his sight: and that was of no small weight to confirme him, forasmuch as he saw, that that man was sent vnto him by God, like to an Angell, and that he vanished away before he could offer him any reward for his paines: whence he might gather that it was no gainefull insinu­ation, seeing that he was vanished away before he had one halfe pennie giuen him. Whereas Philip had no rewarde at the Eunuches hande, let the seruauntes of Christ learne heereby to serue him freely, or rather let thē so serue men for nothing, that they hope for a rewarde frō heauen. [Page 209] The Lorde graunteth leaue in deede to the ministers of the Gospell to receiue a reward at their hands whom they teach: but he forbiddeth thē therewithall to be hyrelings, which labour for lucres sake. 1. Cor. 9.9. Ioh. 10.12.23. For this must bee the marke whereat they must shoote, to gaine the men themselues to God.

Reioysing. Faith and the knowledge of God, bring foorth this frute alwayes of thēselues. For what truer matter of ioy can be inuented, than when the Lord doth not only set open vnto vs the treasures of his mer­cie, but powreth out his heart into vs (that I may so speake,) & giueth vs himself in his sonne, that we may want nothing to perfect felicitie? The heauens begin to looke cleer, and the earth beginneth to be quiet then: the conscience being then deliuered from the dolefull and horrible fee­ling of Gods wrath, being loosed from the tyrannie of Satan, escaping out of the darknesse of death, beholdeth the light of life. Therefore it is a solemne thing amongst the prophets, to exhort vs to be ioyfull and to triumph, so often as they are about to speake of the kingdom of Christ. But because those men whose mindes are possessed with the vaine ioyes of the world cannot lift vp thēselues vnto this spiritual ioy, let vs learne to despise the world, and all vain delights therof, that Christ may make vs mery in deed.

40 He was found at Azotus. It is well knowen out of the booke of Iosua cha. 11. Iosua. 11.22 that Azotus was one of the cities out of which the sonnes of Enack could not bee expelled. It is distant from Ascalon almost 200. furlongs: the Hebrewes cal it Asdod. Thither was Philip caried, there be­gan he to take his iourney on foot, after the maner of men, sowing the seed of the Gospell, wheresoeuer he became. This is surely rare & won­derful stoutnesse, that hee spreadeth the name of godlinesse in his iour­ney. And whereas Luke saith expresly, that he preached in all cities, vn­till he came to Cesarea, and doth not declare that he returned to Sama­ria, we may thereby coniecture, that he stayed at Cesarea for a time: and yet I leaue this indifferent.

CHAP. IX.

1 And Saul. Luke setteth downe in this place a noble historie, and [Page 210] a historie ful wel worthie to be remēbred, concerning the conuersion of Paul, after what sort the Lorde did not only bring him vnder, and make him subiect to his commandemēt, when he raged like an vntamed beast, but also how he made him another & a newe man. But because Luke set­teth down all things in order, as in a famous work of God, it shalbe more conuenient to follow his text, that all that may come in order whatsoe­uer is worth the noting. When as he saieth, that he breathed out threate­nings & slaughter as yet, his meaning is. that after that his handes were once imbrued with innocent blood, he proceeded in like crueltie, & was alwayes a furious & blooddie enemie to the church, after that hee had once made that entrance, wherof mentiō is made in the death of Stee­uen. For which cause it was the more incredible that he could bee so so­dainly tamed. And whereas such a cruell wolf was not only turned into a sheepe, but did also put on the nature of a sheephearde: the wonderfull hand of God did shew it self therein manifestly.

2 And Luke describeth therwithal, that he was furnished with wea­pons and power to doe hurt, when as he saith, that he had obtained let­ters of the highest priest, that he might bring all those bound to Ierusa­lem, whom he should finde professing the name of Christ. There is men­tion made of women, that it may the better appear how desirous he was to shed blood, who had no respect of sexe, whō euen armed enemies are wont to spare in the heat of warre. Therfore he setteth forth before vs a fierce and cruell beast, who had not only libertie giuen him to rage, but had also his power encreased to deuoure and destroy godly men, as if a mad man had had a sword put into his hand. Wheras I haue translated it Sect, Luke hath Way, which metaphor is common enough in the scrip­tures. Therfore Paul his purpose was quite to put out the name of Christ by destroying all the godly cruelly.

3 As he was in the way. In crauing Epistles of the high priest, hee ran headlong against Christ willingly: and nowe hee is enforced to obey whether he will or no. This is surely the most excellent mercy of god, in that that man is reclaimed vnto saluation contrarie to the purpose of his minde, whom so great a heat caried headlong into destructiō. Wher­as the Lord suffreth him to receiue letters, and to come neere to the ci­tie: hereby we see how well he knoweth the very instants of times to doe euery thing in due time. Hee could haue preuented him sooner, if it had seemed good to him so to doe, that he might deliuer the godly from fear and carefulnesse: but hee setteth out his benefites more thereby, in that he tyeth the iawes of the greedie wolfe, euen when he was readie to en­ter the sheepfolde. Also wee knowe that mens stubbornesse encreaseth more and more by going forward: wherefore the conuersion of Paul was so much the harder, forasmuch as he was alreadie made more obstinate, by continuing his furie.

Shined about him. Because it was none easie matter to pull downe so great pride, to breake such a loftie courage, to pacifie such a blinde heate of wicked zeale, and finally to bridle a most vnbrideled beast: Christe must needs haue shewed some signe of his maiestie, whereby Paul might [Page 211] perceiue that he had to do with god himself, & not with any mortal mā. Although there were some respect had of humbling him, because he was vnworthie to haue Christ to accustome him by and by to obey, by laying vpon his necke the meek and sweete yoke of his Spirite, & he was scarce capable of so great gentlenesse, vntil his crueltie might be broken. Mans sense cannot comprehend the diuine glory of Christ, as it is, but as God did oftentimes put vpon him formes wherein hee did shewe himselfe: so Christ did now declare and make manifest his diuinitie to Paule, & she­wed some token of his presence, that hee might thereby terrifie Paule. For although the godly be afraide and tremble at the seeing of God, yet it must needes be that Paul was farre more afraid, when as he perceiued that the diuine power of Christ was set full against him.

4 And therefore Luke saith that he fell to the ground. For what o­ther thing can befall man, but that he must lie prostrate, and bee as it were brought to nothing, when he is ouerwhelmed with the present fee­ling of Gods glory? And this was the first beginning of the bringing downe of Paul, that hee might become apt to heare the voice of Christ, which he had despised so long as he sate hautily vpon his horse.

Saul, Saul. Luke compared the light which shined round about Paul, to lightning, though I doe not doubt but that lightninges did flie in the ayre. And this voice which Christ did send out to beat downe his pride, may ful well be called a lightning or thunderbolt, because it did not onely strike him, and make him astonied, but did quite kill him, so that hee was now as no bodie with himselfe, who did so much please himselfe before, and did challenge to him selfe authoritie to put the Gospell to flight. Luke putteth downe his name in Hebrewe in this place, Saul, Saul, be­cause he repeateth the wordes of Christe, who spake vnto him vndoub­tedly according to the common custome of the countrie.

5 Who art thou, Lord? We haue Paul now somewhat tamed, but he is not yet Christes disciple. Pride is corrected in him, and his furie is brought downe, but he is not yet so throughly healed, that hee obeyeth Christ: he is only readie to receiue commaundements, who was before a blasphemer. Therefore this is the question of a man that is afraid, and throwne downe with amazednesse. For why doeth hee not knowe by so many signes of Gods presence, that it is God that speaketh? Therefore that voice proceeded from a panting and doubtfull minde: therefore Christ driueth him nigher vnto repentance. When he addeth, I am Iesus, let vs remember, that that voice sounded from heauen, therfore it ought to haue pearced the mind of Paul, whē he considered that he had made warre against God hitherto: it ought to haue brought him by and by to true submissiō, when he considered that he should not escape scotfree, if he should continue rebellious against him, whose hand he could not es­cape. This place conteineth a most profitable doctrine: and the profite thereof is manifolde. For first Christe sheweth what great account hee maketh of his Gospell, when hee pronounceth that it is his cause, from which he will not be separated.

Therefore he can no more refuse to defend the same, than he can deny himself. Secondly, 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 cō ­meth [Page 213] 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 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. [Page 214] 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 cō ­tempt 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 shalbe 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 shalbe 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 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 loftines, euen vnto the lowest degree. And this vision was neces­sary for Ananias, least through feare he should withdraw himselfe from that function which was enioyned him, to wit, to teach Paul. For though he knowe that the Lorde calleth him, yet he slydeth backe, or at least he excuseth himselfe. Therfore it was requisite, that hee should haue some certaine testimonie of his calling, that there should happie successe bee promised to his labour, that he might take that in hand with a ioyfull & valiaunt minde, which the Lord commanded. Furthermore, as Christ a­nimateth and confirmeth Ananias, by appearing to him in the vision: so he prepareth and maketh Paul readie for all thinges, that hee may re­ceiue Ananias reuerently, as if he would receiue an angell comming frō heauen. The Lord could haue sent Paule straightway vnto Ananias, and haue shewed him his house, but this was more fit for his confirmation: because he knew the better, that the Lorde had a care of him. And also the Lorde setteth out his grace vnto vs, that as he stopped Paul before, so nowe he reacheth him his hande of his owne accord, by his minister. And in the meane season we are also taught by his example, to be more readie and carefull to seeke out the lost sheepe.

In a vision. This worde vision signifieth some sight which was set be­fore the eyes, to testifie gods presence. For this is the vse of visions, that the maiestie of the worde being well proued, it may purchase credite a­mongst men. Which kind of confirmation God vsed oftentimes toward the Prophetes: as he saith that he speaketh to his seruaunts by a vision or by a dreame. He hath in deed suffered Satan to deceiue the vnbelee­uers with false imaginations and visures. But forasmuche as Satan his iuggling casts are of power only in darknes: God doth lighten the minds of his children so, that they assure thēselues that they need not to feare legierdemaine. Therefore Ananias answereth, Here am I, Lord: knowing in deed that it was God.

11 For behold he praieth. Luke sheweth that Paul gaue himself to praier those three dayes: and peraduenture this was one cause why he fasted, although it be certaine, as I haue alreadie saide, that hee suffered suche long hunger, because he was after a sort depriued of sense, as men which are in a traunce vse to be. Christ doth assuredly speake of no short praier in this place, but hee doeth rather shewe, that Paule continued in this kinde of exercise, vntyll hee shoulde bee more quiet in minde. For besides other causes of terrour, that voice mighte sound in his eares, Saul, Saul why persecutest thou mee? And it is not to bee doubted [Page 217] but that the careful looking for of a perfect reuelation, did maruellously trouble his minde: but this was the reason why the Lorde caused him to wait three dayes, that he might the more kindle in him an earnest desire to pray.

12 He saw a man named Ananias. It is vncertaine whither Luke do yet repete the words of Christ, or hee adde this of his owne. Those which take it in the person of Luke, are mooued with some shew of absurditie, because it is an vnlikely thing, that Christ vsed these wordes. Although this may be easily answered thus: to wit, that Christ confirmeth Ananias after this sort, There is no cause why thou shouldest feare, but that hee will receiue thee willingly, forasmuch as he already knoweth thy shape by a vision. I haue also told him thy name, and whatsoeuer thou shalt do with him. Yet may the reader choose whether he will.

13 Lord, I haue heard. In that Ananias obiecteth the daunger to the Lord, he bewraieth his weaknesse of faith therein. Therfore we see that the saints and seruants of God are afraid of death, which thing keepeth them backe from doing their dutie, yea it causeth them sometimes to stagger. Ananias would gladly go to some other place: but this is a point of a good man, that he yeeldeth not so much to feare, that he withdraw­eth himselfe from Christs obedience. And therfore this is a signe of rare obedience, that although through feare of death hee were somewhat slacke at the first, yet hauing forgotten himselfe by and by, he maketh great haste to goe whither Christ called him. And yet notwithstanding he refuseth not flatly in these words, to doe that which he is commaun­ded to do: but vseth an excuse verie modestly: Lord, what meaneth this, that thou sendest me to the hangman? Therefore we may see a desire to obey, mixed with feare.

14 He hath power to binde. We gather by these words, that the fame of the persecution which Saule went about, was spread farre and wide: for which cause his conuersion was more famous. Neuerthelesse the Lorde suffered the faithfull to bee euill intreated, that the benefite of such so­dain deliuerance might afterward be the more excellent. We must mark that speech, when he saith that the godly call vpon the name of Christ. For whether you vnderstād it, that in asmuch as they professed that they were Christs, they reioyced therefore in him, or that they vsed to flie to him for succour, inuocation cannot be without sure confidence. By both which the diuinitie of Christ is not onely proued, but also if the second be receiued, which seemeth to be more naturall, wee are taught by the [Page 218] example of the faithfull, to call vppon the name of Christ, when hee is preached to vs.

15 Go, because he is an elect instrument. The commandement repeted the second time, and also the promise of successe added, taketh away all doubtfulnesse. Therefore slouth shall want an excuse, if it be neuer re­dressed, after that many prickes be vsed: like as we see that very manie, who howsoeuer the Lorde cry vnto them continually, doe not onely loyter during their whole life, but doe also cherish their slothfulnes, by al meanes possible. If any man obiect that the Lord speaketh not at this day in a vision: I answere, that forasmuch as the Scripture is abundantly confirmed to vs, we must heare God thence. A vessel of election, or as Eras­mus translateth it, an Elect instrumēt is taken for an excellent minister. The word Instrument doth shew that mē can do nothing, saue in asmuch as God vseth their industrie at his pleasure. For if we be instruments, he alone is the autor: the force and power to doe is in his power alone. And that which Christ speaketh in this place of Paul, appertaineth to al mē, both one and other. Therefore how stoutlie soeuer euery man labor, and how carefuly soeuer he behaue himself 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 shalbe 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 shalbee 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, [Page 219] 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 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 [Page 220] 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 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 his glo­ry. Certain it is, that hee was not so quickly framed by Ananias his in­dustrie: but that so soone as hee had learned the first priciples by mans mouth, he was extolled by God vnto higher things afterward. He com­prehendeth the summe of his preaching briefly, when hee saieth, That Christ was the sonne of God. In the same sense he saith shortly after, That he was Christ. And vnderstand thus much, that when Paul intrea­ted out of the Law and the Prophets of the true office of the Messias, he taught also that al whatsoeuer was promised of, and was to be hoped for at the handes of the Messias, was reuealed and giuen in Christ. For the words signifie thus much, when he saith that he preached that Christ is the sonne of God. That was vndoubtedly a principle amongst the Iewes, that there shoulde a redeemer come from God, who shoulde restore all things to an happie estate. Paul teacheth that Iesus of Nazareth is hee: which he cannot do, vnlesse he shake off those grosse errours, which he had conceiued of the earthly kingdome of the Messias. Certaine it is that Paule declared how Christ was promised in the Lawe, and to what end: but because all tended to this end, that hee might prooue that the sonne of Mary, was he of whom the Law and the Prophets bare witnes, [Page 221] therefore Luke is content with this one word onely.

21 They were all amased. This is added, that wee may knowe that the power of God was acknowledged. For seeing that the zeale of Paul a­gainst the Gospel was openly knowne, they saw no other cause of such a sodaine chaunge, but the hand of God. And therefore this is also one fruite of the myracle, that they all wonder at him being made a newe man so sodainly, so that his doctrine doth the more moue their minds. Whereas they say that hee raged horriblie with great crueltie, and that he came of late to Damascus, that he might proceed in his purpose: these circumstances serue to augment the myracle. Wee must also note the phrase, those which call vpon this name: which witnesseth that the godly did so professe the name of Christ, that they placed all their hope of sal­uation in him: according to that, These men put their trust in chariots, and others in horses, but we will call vpon the name of the Lord. Final­ly whatsoeuer the scripture commaundeth concerning calling vpon the name of God, it agreeth to the person of Christ.

22 And Saul waxed stronger. Luke doeth not onely in this place com­mend the bold zeale of Paule in confessing the faith of Christ: but also he telleth vs that he vsed strong reasons to conuince the Iewes: He wax­ed strong, saith he, that is, he gat the victorie in disputation, his confessi­on did carrie with it great force and efficacie, because being furnished with testimonies of Scripture, and such other helpes of the holy Ghost, he did as it were tread all his aduersaries vnder his feete. For the word confounded which Luke vseth, doth signifie, That, for as much as Paul did vrge them out of measure, they were so striken that they coulde not tell where they were. The manner of the confounding is expressed, because Paul proued that Iesus was Christ. For the sense is this, that euen when the Iewes were most desirous to resist, they were ouercome & confoun­ded. So that Paul tried by experience, that that was most true which he himselfe affirmeth, that the Scripture is profitable to conuince. Also he performed that which he required elsewhere, of a Bishop and teacher: for hee was armed with the word of God to maintaine the trueth. And Luke setteth down two things: that Paul so gate the victory in disputing, 2. Tim. 3.16. Titus. 1.7. that he ouerthrew the Iewes: and yet their stubbernesse was not broken and tamed, that they yeelded to the trueth: because their consciences rage neuerthelesse inwardly, and being throwne downe from their false opinion, they doe not submit themselues to Christ. Whence had Paule this victorie, saue onely because the Scripture was his sworde? There­fore so often as Heretikes stande vp to resist the true faith, so often as wicked men endeuour to ouerthrowe all godlinesse, so often as the vn­godly doe obstinately resist, let vs remember that wee must fet armour hence. Because the papists finde no weapons in Scripture, yea because they see that it maketh quite against them, they flie vnto this miserable fortresse, That they must not dispute with heretikes, And that there can no certaine thing be set downe out of Scripture. But if Satan himselfe be vanquished with the sword of the worde, why shall it not bee able to put heretikes to flight? not that they will submit themselues, or make an [Page 222] ende of murmuring: but because they shall lie ouercome in themselues. And if so be it wee couet to escape this trouble, let vs raise no tumults a­gainst God, but let vs with a quiet and meeke spirit receiue that peace which the Scripture offereth vs.

23 When many dayes were fulfilled. He saith that many dayes were ex­pired: that we may know that Paul had some space of time granted him wherein he might doe good. For although the Iewes did resist him euen from the first day, yet the Lord did not suffer the course which hee had begunne well, to be broken off so soone, so he doth with his wonderfull counsell hinder the purposes of the enimies, stay their indeuours, re­straine their malice and madnesse, whiles that he furthereth the Gos­pel: and also we see what the hatred of the truth doth. For when the wic­ked see that they are vnable to resist, they are carried headlong vnto bloodie furie. They would gladly contemne the word of God, if they coulde: but because they are enforced whether they will or no, to feele the force thereof, they runne headlong like furious beasts with blinde violence. The vnaduised and rash heate of zeale will alwayes almost breake out into such crueltie vnlesse men suffer themselues to bee ru­led by the worde of God. This is assuredly horrible blindnesse. For why are they so madde, saue onely because their wounded conscience doth vexe them? But God doth by this meanes punish their hypocrisie: who doe therefore hate sounde religion, because being friends of dark­nesse, they flie the light. Furthermore wee see howe sweetly these pre­posterous zealous fellowes graunt themselues libertie to doe whatsoe­uer them lusteth, when Satan hath once pricked them forward to per­secute the trueth. For they feare not to take counsell vnder colour of zeale, to put a man to death, which they knowe is meere wickednesse: as at this day the Papists thinke that they may do whatsoeuer they will, so they can quench the doctrine of the Gospel: they rage not only with sworde: but they goe about by laying in waite, by trecherie, and by most execrable meanes to destroy vs. We must first beware that that do not befall vs, that wee intangle not our selues in the defense of euill causes: secondly that we handle those causes wel, which we know are good. But it is to be thought that they laide wait for Paul priuily: that done, when they could do no good this way, it is likely that they came to the gouer­nor of the citie, and that then the gates were watched, that they might by one meanes or other catch him. For Paul saith, that Aretas the kings gouernour commaundeth that which Luke attributeth in this place to the Iewes.

25 The disciples hauing taken him by night. There is a question moued here, whether it were lawfull for the disciples to saue Paul thus or no? and also whether it were lawful for Paul to escape danger by this means or no? For the Lawes say that the walles of cities are holy, and that the gates are holy. Therefore hee ought rather to haue suffered death than to haue suffered a publike order to bee broken for his sake. I an­swere that wee must consider why it is decreed by the Lawes that the walles shoulde not be violated: to wit, that the cities may not be laide [Page 223] open to murthers and robberies, and that the citizens may be free from treason. that reason ceaseth when the question is concerning the deli­uerie of an innocent man. Therefore it was no lesse lawfull for the faithfull to let downe Paul in a basket, than it shalbe lawfull for any pri­uate person to leape ouer a wall, that he may auoide the sodaine inua­sion of the enimie. Cicero doeth handle this later member, and he set­teth downe very well, that although the Law forbid a straunger to come neere the wall, yet doth not he offende, who shal go vp vpon the wall to saue the Citie, because the lawes must alwayes bee inclined to equitie. Therefore Paul is not to be blamed, because he escaped by stealth, seing he might do that without raising any tumult amongst the people. Ne­uerthelesse we see how the Lord vseth to humble those that be his, see­ing that Paule is enforced to steale his life from the watchmen of the Citie, if he will saue himselfe. 2 Cor. 11.32 Therefore he reckoneth this example a­mongst his infirmities. He was acquainted betime with the crosse with this first exercise.

26 When Saul was. These were yet hard entrances for Paul who was as yet but a fresh water soldier: in that when hee had hardly escaped the hands of the enimies, the disciples would not receiue him. For he might haue seemed to haue beene so tost too and fro as it were in moc­kage, that he could haue no resting place: all his owne nation was set a­gainst him for Christes cause: the Christians refuse him: might hee not haue beene quite discouraged and out of hope, as one expelled out of mens companie? First, what remaineth, but that he fall away from the Church, seing he is not receiued? But when he remembreth the life which hee had led aforetime, hee maruelleth not that they are afraid of him. Therefore he doth patiently suffer the brethren to refuse his company, seeing they had iust cause of feare. This was true conuer­sion, that whereas he raged horribly before: he doth now valiantly suffer the stormes of persecutions: & in the meane season, whē as he cannot be [Page 224] admitted into the companie of the godly, he waiteth with a quiet mind, vntill God reconcile them vnto him. We must diligentlie note what he desireth: to wit, that he may be numbred amongst the disciples of Christ: this can he not obtaine, here is no ambition: but he was to be instructed by this meanes, to make more account euen of the lowest place amongst the disciples of Christ, than of all masterships in corrupt and reuolted Synagogues. And from this submission was he exalted vnto the highest degree of honour, that he might be the principal doctour of the church, euen vnto the end of the world. But no man is fit to be a teacher in the Church, saue onely he who willingly submitteth himselfe, that hee may be a fellow disciple with other men.

27 When Barnabas had taken him. Whereas the disciples fled so fast from Paul, that was peraduenture a point of too great fearefulnes, and yet he speaketh of none of the common sort, but of the Apostles themselues. But he doth either extenuate or lighten their fault, because they suspe­cted him for iust causes, whom they had founde and tryed to bee such a deadly enimie, and it was to be feared least they should rashly indanger themselues, if they should haue shewed themselues to bee so easie to in­treat. Therefore I thinke that they are not to be blamed for that feare which they conceiued for iust cause, or that they deserue to be euen ac­cused for the same. For if they had beene called to giue an account of their faith, they would haue prouoked not Paul onely, but also all the fu­ries of hell, without feare. Whence we gather that euery feare is not to be condemned, but such as causeth vs to turne aside from our duty. The narration which Luke addeth may be referred as wel vnto the person of Barnabas as of Paul: yet I thinke rather that Paule declareth to the A­postles what had befallen him: and yet the speech may bee well applyed to Barnabas, especially when as mention is made of Paul his boldnes.

28 Luke saieth afterward that Paul went in and out with the disci­ples: which speech signifieth amongst the Hebrewes familiaritie: as the inhabitants of Citties are said to go in and out at the gates of the cittie. Therefore after that Paul was commended by the testimonie of Barna­bas, he began to be counted one of the flock, that he might be throughly knowne to the church. Luke saith againe, that he delt boldly in the name of the Lord: by which words he commendeth his stoutnes and courage in professing the Gospel. For hee durst neuer haue whispered amidst so manie lets, vnlesse he had beene endowed with rare constancie. Neuer­thelesse all men are taught what they ought to doe: to wit, euery man according to the measure of his faith. For though all bee not Pauls, yet the faith of Christ ought to engender in our minds so great boldnesse, that we be not altogither dumbe, when we haue neede to speake. I 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. [Page 225] 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 [Page 226] 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 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 [Page 227] 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 that sk [...]lleth not much for the sense. And it was meete that the Apostles who had no certaine place of abode, shoulde wander hither and thither as occasion was offered, wherefore whiles they are all occupied in diuerse parts, Peter tooke vpon him this charge Whereby the foolishnesse of the Papistes is refuted, who gather Peter his primacie, by the authoritie which he had to visite. As if the rest of the Apostles did liue idlely at Ierusalem like priuate men, when Pe­ter did visite the Churches. Againe, admitte wee graunt that Peter was the chiefe Apostle, which thing the Scripture sheweth oftentimes, doth it thereupon follow that he was the head of the world? but would to God the Bishoppe of Rome, who will be counted Peter his successor, woulde trauell as hee did to animate the brethren, and woulde euerie where proue in deede that he is the Apostle of Christ. Nowe he which out of his throne doth with more than tyrannous Lordship oppresse all the Churches, pretendeth that Peter did visit the Churches with great paines.

Which dwelt at Lydda. Lydda which was afterward called Diospolis, was situate not farre from the mediterranean sea, being a renowmed citie as well for antiquitie as also for many giftes. Ioppa was nigh to this Citie, which had a famous hauen, though very full of rockes. The Citie it selfe stood vpon an high cliffe, whence they might see to Ierusalem. At this day there is nothing to be seene there but the ruinous wals of the olde Citie, saue onely that the hauen remaineth, which they call most com­monly Iaphet. It should seeme that Luke nameth Assaron as some town or citie. Hierom readeth it Saron, and thinketh that thereby is meant the whole plaine lying betweene Cesaria and Ioppa. But because Ierom sheweth no reason, why hee should chaunge the reading which is com­monly vsed, I admit that willingly which Luke his text sheweth mee, to wit, that it was a citie hard by. But I do not contend about this matter: as I do not ambitiously gather those things which may serue for a vaine brag: because it shalbe sufficient for the godly readers to knowe those things which make to Luke his meaning.

34 Iesus Christ make thee whole. It is certaine that the Apostles would neuer haue attempted the doing of myracles, vnlesse they had ben first certified of the will of God, whereupon the effect did depende. For they had no such power of the Spirite giuen them that they coulde heale whatsoeuer sicke persons they would: but as Christ himselfe vsed a measure in his myracles: so he woulde haue his Apostles to worke no more, than he knewe were profitable. Therefore Peter did not rashly breake out into these words: because hee might haue set himselfe to bee laught at, vnlesse he had alredy known the wil of God. It may be that he praied apart. The Spirit who was the authour of all myracles, and which wrought by the hande of Peter, did euen then direct his tongue, and did mooue his heart by a secreat inspiration. And in these wordes [Page 228] Peter sheweth plainly that he is onely the minister of the myracle, and that it proceedeth from the power of Christ: that he may by this means extoll the name of Christ alone.

Make thy bedde. These circumstances doe amplifie the glorie of the myracle, in that he doeth not onely recouer strength to rise, but is also able to make his owne bedde, who could moue no member before. To the same ende tendeth the continuance of the disease: for a palsie of eight yeeres continuance is not easily cured. In like sort is hee saide to haue laid in his bed, that we may know that all his members were lame: for it was a little bed wherein they were wont to rest at noone. Whereas Eneas was so readie to make trial of his members, hee thereby declared the obedience of his faith. For although hee perceiued the strength which was giuen him, yet he was most of all moued with the efficacie of the words, to rise.

35 And all those. His meaning is that the myracle was published a­broad, and was knowne throughout the whole citie. For when the scrip­ture saith, All, it doth not comprehend euery one howe many so euer it noteth: but it putteth All for the more part, or for many, or for the common sort of men. Therefore the sense is, that, whereas there was but a small number of Godly men there, a great part of the people be­came members of the Church. And in this clause is expressed the fruite of the myracle, because they embraced Christ and his Gospel. Where­fore those men corrupt myracles, whosoeuer they be which looke onely vpon men, & do not turne their eies toward this end, that being instru­cted concerning the power and grace of Christ, they may sticke only to him. Therefore that token of Christs diuine power which hee shewed, was the beginning of turning to him.

36 There followeth a more famous token of Christs power, by howe much it is more hard to restore life to a dead body, than to restore helth to a man that is sicke. But Luke doth first commende the person of Ta­bita on whom the myracle was shewed, and that with a double title: to wit, that shee was Christs disciple, and that she approued her faith with good workes and almes. Hee hath oftentimes alreadie put this worde Disciple for a Christian man: and least we should thinke that that name was proper to men onely, he attributeth the same to a woman. And this title teacheth vs, that Christianity cānot be without doctrin: & that that forme of learning is prescribed, that the same Christ may be master to al. [Page 229] This is the chiefest praise, this is the beginning of holy life, this is the roote of all vertues, to haue learned of the sonne of God, the way to liue, and the true life. The fruits of good works proceed afterward from faith. By good works, I meane the dueties of loue, wherewith our neigh­bours are holpen: and Luke placeth the chiefe kinde in Almes. The commendation of liberalitie is great, because as the holy Ghost doeth witnesse, it containeth in it selfe the summe of a godly and perfect life. Now we see what titles Thabita hath. For religion toward God or faith goeth first, secondly that she exercised her selfe in helping the brethren, and specially in releeuing the pouertie of the poore. For by vs it is come to passe, that all that helpe wherewith the poore and those which are in mysery are holpen, is called Eleemosyna. Thabita is rather a Syrian word than an Hebrew, which Luke did turne into Greek, that we might know that it was not like to the vertues of the holy women, and that shee was debased in such a simple name. For Dorcas signifieth a goat: but the holines of her life did easily wipe away the blotte of a name not verie seemely.

37 It hapned that she was sicke. He saith in plaine words that shee was sicke, that he may the more plainely expresse her death which follow­ed. To the same end he saith that the corps was washt, and laid in an vp­per chamber. Therefore these circumstances serue to make the myracle to be beleeued. Whereas they carry her not streight way to the graue, but lay her in the vpper part of the house, that they may keep her there, we may thereby gather that they had some hope of recouering her life. It is likely that the rite of washing, whereof Luke maketh mention, was most auncient. And I doe not doubt but that it came from the holy fa­thers by cōtinual course of times, as if it had bin deliuered from hand to hand, that in death it selfe some visible image of the resurrection might comfort the minds of the godly, and lift them vp vnto some good hope: to wit, seing the manifestation of eternall life was not so euident, yea se­ing that Christ the pledge and substance of eternal life, was not as yet reuealed, it was requisite that both the obscuritie of doctrine, and also the absense of Christ should be supplied by such helpes. Therefore they washed the bodies of the deade, that they might once stand before the iudgement seat of God being cleane. Finally there was the same reason for washing the deade, which was for the liuing: the dayly washing put them in minde of this, that no man can please God, saue he who should be purged from his filthynes. So in the rite of burying, God would haue some signe extant, whereby men might be admonished, that they went polluted out of this life, by reason of that filthines which they had ga­thered in the world. Washing did no more help those which were dead, than buriall, but it was vsed to teach the liuing. For because death hath some shew of destruction, least it should extinguish the faith of the re­surrection, it was requisite that contrary shewes should bee set against it, that they might represent life in death. The Gentiles also tooke to thē ­selues this Ceremonie. For which cause Ennius saith, A good woman did wash and anoynt Tarquinius his corps. But their imitation was but apish in [Page 230] this thing as in all other Ceremonies. And Christians also haue taken to themselues this example vnaduisedly: as if the obseruation of a fi­gure vsed vnder the Lawe ought to continue alwayes. For at the be­ginning of the Gospel, although the necessitie were abolished, yet the vse was lawfull, vntill such time as it might growe out of vse in tract of time. But the munkes do at this day no lesse imitate Iudaisme, then did the Gentiles in times past, without choise and iudgement. For they wash corpses that they may bury Christ in shadowes, which being buried with him in his graue, ought neuer to haue bene vsed any more.

38 The disciples which had hearde. The washing of the corpes sheweth that the disciples knew not what would come to passe. For by this means they make the corps readie to be buried. Yet this is some token of hope, that they lay her in an vpper Chamber, and send to Peter. Furthermore they murmur not against God, neither do they crie out that it is an vn­meete thing: but they humblie craue Gods help: not that they wil make Thabita immortall, but their onely desire is to haue her life prolonged for a time, that she may yet profit the Church.

39 And Peter arose. It is doubtfull whether the messangers declared to Peter the matter and cause why they fet him: yet it is more like to be true, that they requested him absolutely, that he would come to work a myracle. But there ariseth another question, Whether hee knew Gods purpose or no. First, if he should mistrust the successe, hee shoulde goe with them vnaduisedly. I answere, Although he did not yet know, what the Lord would doe, yet can hee not be blamed for yeelding to the re­quest of the brethren. Also there were other reasons why hee shoulde come: to wit, to mitigate their sorrowe: to strengthen them with god­ly exhortations, least they shoulde faint, being discouraged with the death of one woman: to establish the Church which was as yet tender and but as it were an infant. Lastly this one thing ought to haue beene sufficient for him, because in refusing he shuld haue ben thought proud­ly to despise his brethren, notwithstanding we must know this also, that so often as the Lorde determined to worke some myracle by his Apo­stles, he did alwayes direct them by the secreat motion of the Spirit. I do [Page 231] not doubt but that although Peter were not yet certaine of the life of Thabita, yet did he vndoubtedly perceiue that God was his guide and conducter in that iorney: so that he addressed himselfe to go not vnad­uisedly, though being vncertaine of the euent.

All the widowes. Luke expresseth in this place, the causes, for which Thabita was raised from death: to wit, because God pittied the poore, and did at their desire restore the woman to life. There were also other ends: for seing she liueth two liues, those vertues which Luke commen­ded before, are adorned in her person: but the chiefe ende is, that the glorie of Christ may bee set forth. For God coulde haue kept her aliue longer, neither doth he chaunge his purpose, as being mooued with re­pentance, when he doth restore her to life againe, but because many of the disciples were weake and nouices, who had neede of confirmation, God declareth by the second life of Thabita, that his Sonne is authour of life. Therefore, God did respect the poore and widowes in such sort, that by releeuing their pouertie hee established in their mindes the faith of his Gospel. For in this myracle hee gaue ample matter of profiting.

40 When they were all put forth. When as he taketh a time to pray, he seemeth as yet to doubt, what will be the ende. When he healed Aene­as he brake out into these wordes without making any stoppe, Aeneas, Iesus Christ make thee whole. But as the operation of the Spirite is not alwaies alike and the same, it may be that though he knew the pow­er of God, yet he went forward vnto the myracle by degrees. Yet it see­meth to be an absurde thing, that he putteth all the Saintes out of the chamber, for whom it had bene better to haue seene it with their eyes, but because the Lorde had not as yet reuealed the time when, and the manner how he would shew forth his power, hee desireth to bee alone, that he might the more fitly pray. Also it might be that he knew some other reason which moued him to doe this, which we know not. It is re­corded in the sacred history that Eliseus did the same: 2. King. 14.32. for hee being a­lone, and not so much as the mother of the child with him, doth stretch himselfe thrise vpon the dead corps. For the Spirite of God hath his ve­hement motions, which if any man wil square out according to the com­mon vse of men, or measure by the sense of the flesh, he shal do wickedly and vniustly. We must this think: when as Peter, as it were douting, see­keth a by place, he preuenteth superstition, least any man should ascribe to his power the worke of God, whereof he was onely a minister. For he which withdrew himselfe from company, and did pray so instantly, did plainly confesse that the matter was not in his own hand. Therfore whē Peter waiteth to know what pleaseth the Lord, he cōfessed that he alone was the author of the worke. Kneeling in time of praier is a token of hu­militie, which hath a double profite: that all our members may be ap­plied vnto the worship of God: and that the externall exercise of the body may helpe the weakenesse of the mind. But we must take heede so often as we kneele downe, that the inwarde submission of the heart bee answerable to the ceremonie, that it be not vaine and false.

Turning toward the corps. This seemeth also to bee contrary to reason, that hee speaketh vnto a corps without feeling. But this speaking vnto the dead corps, was one point of the vehemency, whereunto the Spirit of God enforced Peter. And if any man desire a reason, this forme of speech doth more liuely expresse the power of God in raising the deade, than if it should be said in the thirde person, Let this body receiue life a­gaine and liue. Therefore when as Ezechiel doeth shadowe the deliue­rance of the people vnder a figure of the resurrection: O deade bones (saith he) heare the word of the Lord. And Christ saith, The time shall come when the dead shall heare the voice of the sonne of God. Ezec. 37.4. Iohn 5.28. For this was in deed the voice of Christ, which was vttered by the mouth of Pe­ter, and gaue breath to the body of Thabita. The circūstances following, serue to cōfirm the certainty of the myracle.

41 Luke repeateth againe in the end that she was shewed openly to the disciples. Whence we gather, that she was raised againe, rather for o­ther mens sake, than for her owne. Brainsicke fellowes, who dreame that the soule of man is onely a blast, which vanisheth away vntill the day of the resurrection, snatch at this place, to proue their doting withall. To what ende was it (say they) to call backe the soule of Thabita into the prison of the body, where it shoulde suffer such misery if it were receiued into blessed rest? As if it were not lawfull for God to haue respect of his glorie, as well in death as in life: and as if this were not the true felicitie of the godly to liue and die to him: yea as if Christ were not to vs a van­tage, as well by lyuing as dying, when wee dedicate our selues to him. Therefore there shall no inconuenience follow, if the Lord had greater respect to his owne glory, Phil. 1.21. than to Thabita: although as the commodity of the faithfull is alwayes annexed to the glory of God, this turned to her greater good, that she reuiued, that she might be a more excellent instrument of Gods goodnes and power.

42 And manie beleeued. Now appeare manifold fruits of the myracle. For God comforted the power, a godly matron was restored to the Church, in whose death it suffered great losse, and many are called vnto the faith. For although Peter were a minister of so great power, yet he keepeth not the men in himselfe: but doeth rather direct them vnto Christ.

43 When as he saith that Peter dwelt with a tanner, we may hereby gather, of what manner men the Church of Ioppa did consist. For if the chiefetaines of the Citie had beene conuerted to Christ, some one of them would haue lodged Peter. For it had bene too cruell a thing to suf­fer an Apostle of Christ to bee so despysed. Therefore the Lorde did ga­ther togither there as euery where, a Church, of the common sort of men, that he might throwe downe the pride of the flesh: and also there­by appeareth Peter his curtesie, in that he vouchsafeth to lodge with a man of that calling. Although it seemeth that he was rather a merchant of some good estimation, than one of the basest sort of workemen, for Luke will say afterward, that ther were there some which ministred vn­to Peter: whereby it appeareth that he was well and honestly vsed.

CHAP. X.

1 Luke passeth ouer now vnto a worthie historie: to wit, that God vouchsafed to aduaunce a straunger, and one vncircumcised vnto singu­lar honour aboue all the Iewes: because he doth both send his angel vn­to him, and for his sake bringeth Peter to Cesarea, that he may instruct him in the Gospel. But first of all Luke sheweth what maner person this Cornelius was, for whose cause an angel descended from heauen, and God spake to Peter in a vision. He was a captaine of the Italian band. A band did consist vpon a thousand footemen, & he which was chief cap­taine, was called a Tribune or Marshal. Againe, euery hundreth had a captaine. A legion had for the most part fiue bands. That band was cal­led the Italian bande, because the Romanes did choose souldiers often­times from amongst those which dwelt in the prouinces, but they had the strength of the armie out of Italie. Therefore Cornelius was an Ita­lian borne. But he liued at Cesarea with his hundred, to gard the citie. For the Romanes were woont so to distribute their places of aboade: that euery citie of renowme might haue a garrison to stay sodaine vp­rores. A rare example that a souldier was so deuout toward God, so vp­right and courteous toward men. For at that time the Italians, when as they were carried into the prouinces to liue in warfare, ranne to and fro like hungrie wolues to get som pray: they had for the most part no more religion than beasts: they had as great care of innocencie as cutthrotes. For which cause the vertues of Cornelius deserue the greater commen­dation, in that leading a souldiars life which was at that time most cor­rupt: he serued God holily, and liued amongest men without doing any hurt or iniurie. And this is no small amplification of his praise, in that casting away superstition wherein he was borne and brought vp, he em­braced the pure worship of God. For wee know what account the Itali­ans made of themselues, and how proudly they despised others. And the Iewes were at that time in such contempt, that for their sakes pure reli­giō was coūted infamous, & almost execrable. Seing that none of these thinges could hinder Cornelius, but that forsaking his Idols, he did im­brace the true worship of the true God alone: it must needes be that he was endued with rare and singular sinceritie. Moreouer he coulde finde [Page 234] scarce any thing amongst the Iewes, wherwith he could be allured vnto the studie of godlinesse: because there was then scarce one amongest a thousand which had euen some small smattering of the lawe. And vn­doubtedly Cornelius had light vpon som good worshipper of God, who beeyng sounde from corrupt opinions, did expounde vnto him the lawe faithfully, without mixing any leauen therewith. But because Luke gi­ueth him manie titles of commendation, we must note them al.

2 Hee saith that he was a godly man, and one that feared God: se­condly, that like a good housholder he had a care to instruct his familie: he prayseth him afterwarde for the offices of loue, because he was bene­ficiall toward all the people: and lastly, that he prayed God continual­ly. The summe is this, that Cornelius was a man of singular vertues, wherein the integritie of the godly cōsisteth, so that his life was framed in all points according to the rule which God prescribeth vnto vs. And bicause the lawe is contained in two tables: Luke cōmendeth in the for­mer place Cornelius his godlinesse: secondly hee descendeth vnto the second part, that he exercised the offices of loue toward men. This is very profitable to be marked, because we haue a way to liue well descri­bed in his person.

Wherefore in orderyng the life well, let faith and religion bee the foundation, which being taken away, all other vertues are nothing els but smokes. Luke reckoneth vp the feare of God and prayer, as frutes & testimonies of godlinesse and of the worship of God, and that for good causes. For religion cannot bee separated from the feare of God & the reuerence of him: neither can any man be counted godly, saue he who acknowledging God to be his father & Lord, doth addict himself wholy to him. And let vs knowe, that voluntarie feare is commended in this place, when those men submit themselues to God willingly and frō their heart, who duely consider with themselues what is due to him.

Moreouer, because a great part of the worlde doth with feigned tri­fles corrupt and depraue the worshippe of God, Luke addeth for good causes that Cornelius prayed continually: wherby he doth signifie, that he proued not his godlinesse only with externall ceremonies, but that he worshipped God spiritually, when as he exercised himselfe in prayer. We must also note the continuance of his prayer: whence wee gather, that he did not pray only coldlie, after the common custome, but that he was earnestly bent to prayer, as the continuall benefites of God doe exhort vs and pricke vs forward thereunto, and the force of faith ought there to shewe it selfe. Wherefore let euery one of vs exhort himselfe to perseuer in praier, by the example of Cornelius.

With all his house. We must not lightly passe ouer this commenda­tion, that Cornelius had a church in his house. And surely a true wor­shipper of God, will not suffer so much as in him lyeth, God to bee bani­shed from his house. For how vnmeet a thing is it, for him to maintaine his owne right stoutly, that his wife, children, seruauntes, and maides, may obey him: and not to regard that God is disobeied. It shall some­times fall out so, that a godly man cannot haue euen his wife to be of his [Page 235] minde: yet he which ruleth others, must indeuour by all means to haue God obeyed: and there is nothing more meete, then that wee shoulde consecrate all ours to God, as our selues. Therefore if a godly man haue children, which are vnlike him, or a wife of euill conditions: or lewd and wicked seruants: let him not winke, ne yet suffer his house to bee pollu­ted through his slouthfulnesse. The diligence of Cornelius is not so much commended as the blessing of God: whereby it came to passe that hee hadde his house obedient vnto him in godlinesse. And wee must not omit the circumstaunce, that hee instructed his familie in the feare of God, setting light by the feare of daunger, which did hang ouer his head therefore. For the Iewish religion was in great contempt: and no citizen of Rome might freely receiue any straunge religion as they called it. Wherefore although the sincere profession of the gospel be e­uill spoken of in the world: yet is it too corrupt freghtfulnesse, if that vn­iust hatred hinder any man, from offering his family to God for a sacri­fice, by godly instruction.

Giuing almes. There is also the figure Synecdoche in this member. For as it was saide euen now that the worshippe of God was proued by prayers: so now whē Luke speketh of loue he maketh choice of one kind: wherby he sheweth that Cornelius was a liberal and bountifull mā. For our godlinesse ought so to appeare to men, that we declare that we fear God, by vsing bountifulnesse and iustice. The word almes is translated vn­to those externall good workes wherewith we help the poore, forasmuch as miserecordia or mercy, is the inward affection of the hart properly. For from this fountain springeth true and well ordered bountifulnesse, if the troubles and sorrowes of our brethren doe moue vs to compassion: if considering the vnitie which is amongst vs, Isa. 58.7. we foster and cherishe them as we would cherish our own flesh, and studie to help them as we would helpe our owne members. Hypocrites are in deed sometimes liberall, or at least bountifull: but howsoeuer they waste all, yet no reliefe whiche they shall bestowe vpon the poore, shall be whorthie to be called by the name of almes. For we must holde that of Paul, He which hath no loue is nothing though he giue all his goods to the poore. 1. Cor. 13.3. Let vs therefore learne by this worde, that God doth then allow our liberalitie, if wee re­leeue the pouertie of the poore being moued with compassion, and if as it were with open bowels we bestowe that which the liberalitie of God doth giue. Whereas Luke saith, that he gaue almes to all the people it signifieth as much, as euery where to the poore. For there were not a few rich men, to whō to haue giuen had byn an absurd thing. But wher­as he bestowed so liberally vppon the Iewes, he declared, how he agreed with thē in religiō: in which respect Luke saith shortly after that he was allowed of all the Iewes. And if so be it he was such an excellēt mir [...]or of godlines & holines euen when he had but a small smattering of faith, al­thogh he wer letted so many waies, ought not we to be ashamed who wil be accoūted most christian doctors, & are yet so cold in the exercises of godlines. If a smal sparkle of faith preuailed so much in him, what ought the ful brightnes of knowledge to work in vs? but howsoeuer we boast of Christ with full mouth, yet how farre are wee for the most part from the [Page 236] example of the holy man, so that there appeareth scarce a smal shadow of those vertues wherwith he was replete. For how loose are we in prai­er? how slow and sluggish to doe the duties of mercie? Yea many are not onely letted with filthinesse and couetousnesse, from giuing liberally so much of that which is their owne as they ought: but they are so infla­med with a desire to haue, they are become so beastly through crueltie, that they are not afraid to robbe the poore of their substance, and to eat their very flesh.

3 He saw in a vision. Luke putteth Vision for a kinde of oracle com­ming from god, that we may know that Cornelius was brought vnto the faith of Christ after an heauenly manner. And because men are often­times deceiued with iuggling, Luke setteth downe the time to auoid all suspition, when he mentioneth the ninth houre. And at that time they were wont to deuide the day into twelue houres: from the rising of the Sunne vntill the going downe thereof. Whereupon it followeth that it was fayre day light when the Angell appeared, that the vision might be more euident. Although there were alwayes seales added vnto visions, that they might free the seruants of God from feare of illusions: because when he appeared in dreames, yet were there suche markes of certainty imprinted in their minds as would not suffer them to doubt.

4 And he beheld, and was afraid. Luke expresseth his attentiuenesse in plain words, that we may know that it was no vaine imagination, which came vpon the man as he was sleeping or doing some other thing. The fear wherwith he was takē, proceeded from the perceiuing of the maie­stie of God. For so sone as men conceiue the presence of God, they must needes be afraide and cast downe with feare. And whereas his woorde doth no whit terrifie vs, that must be imputed to our sluggishnes, because we do not know nor perceiue that it is god which speketh. But the god­ly to whom God reuealeth himself in his worde, doe tremble when they heare it, Isa. 66.2.5. as Isaias saith. Furthermore, the sight of God is vnto them terrible, not that they may alwaies lye confounded, and be swallowed vp of feare, but onely that they may humblie addresse them selues to reue­rence him.

What is it Lorde? It appeareth plainly by this answere, that Cornelius his minde was touched with religion, that he knew that he had to deale with god. Therfore the cōmō translation hath it euil, Who art thou Lord? And it is likely that that which is there read, was put in in steede of this, for asmuch as in the Greeke text there is no doubtfulnesse, whereby the interpreter might be deceiued, & all the coppies agree together in this reading, Ti esti. And assuredly when Cornelius perceiueth that it is God, he submitteth himselfe to obey: as the answeare is nothing but a commandement.

Thy prayers and almes. Because God seemeth to bee after a sort deafe, vnlesse he answere our petitions by and by, hence commeth that speech that our prayers come vnto him, and that he is mindefull thereof. Fur­thermore, the angel assigneth this as the cause why God vouchsafeth to shew to Cornelius the light of his Gospel: because hee hath hearde his [Page 237] praiers, and accepted his almes. Whence we gather that vertues & good workes doe not only please God, but that they are also adourned with this excellent rewarde, that hee heapeth vpon vs & enricheth vs with greater giftes for their sakes: according to that, Mat. 13.12. & 21.25. To him that hath shall be giuen. And againe, Well done good and faithfull seruaunt: thou hast byn faithful in a few thinges, I will set thee ouer many things. For God doth after this sort extol his by a continuall course of his gifts as it were by certaine steppes, vntil he bring them to the top. But the Papists abuse this place two waies: for because God respected the prayers and almes of Cornelius, so that he endued him with the faith of the Gospel, they wrest that vnto the preparations which they haue inuented, as if a man did get faith by his owne industrie and power, and did preuent the grace of God by the merites of workes. Secondly, they gather generally, that good workes are meritorious in such sort, that the graces of GOD are encreased in euery man as he hath deserued. In the former they are too childishly deceiued, whiles that they feigne that the workes of Corneli­us were acceptable to God, before he was illuminate by faith. And wee neede not to fet a proof farre to refute their ignorance: for he could ob­taine nothing by prayer, vnlesse faith went before, which only openeth the gate for vs to pray: and Augustine weigheth that well & wisely, who derideth Pelagius, because he said, that faith was obteined by prayers, before it was in man in any measure: Who (saith he) will seeke a Phisitiō, saue he who is alreadie healed in some part? And it is the health of faith which teacheth vs to knocke. Furthermore, the feare of God and godli­nesse doe plainely proue that he was regenerate by the Spirite. Eze. 32.40. Esa. 11.2. For Eze­chiel giueth this praise to God alone, that he frameth the hearts of men to fear him. And Esaias saith, that the Spirit of the feare of God resteth in Christ, that we may know that he can be found no where saue only in his members. Therefore it is too great folly to feigne a man in the per­son of Cornelius, who hauing nature for his guide can attaine vnto eter­nall life, or indeuour to come thither. Therfore they reason blockishly, that we are able to preuent the grace of God with the merites of works. As touching the second error, when as they imagine that euery one of vs is increased with greater graces as he hath deserued, it may easily be refuted. First, we denie that we haue any good works, which God hath not freely giuen vs: secondly, we say that the right vse of giftes commeth from him also, and that this is his second grace that wee vse his former giftes well. Thirdly, we denie that we deserue any thing by our workes, which are alwayes lame and corrupt. Good workes do in deed purchase for vs the encrease of grace, but not by their owne desert. For they can­not be acceptable to God without pardon, which they obtain by the be­nefite of faith. Wherefore it is faith alone which maketh them accep­table. Thus did Cornelius obtaine more perfect knowledge of Christ by his prayers and almes: but in that he had god to be fauourable and mer­cifull to his prayers and almes, that did depend vpon faith. Furthermore if good workes be estemed by faith, it is of mercy and not of merit that God doth alow them. For because faith findeth no worthie thing in vs, [Page 238] wherby we can please God, it borroweth that of Christ which we want. And this is to peruers, that though the Papists haue this worde merite, euer now and than in their mouthes, and cease not to puffe vppe fooles with a vaine confidence, yet they bring nothing, whereby the studies of mē may be moued to doe well. For they leaue their consciences alwaies in a doubt: and commaund men to doubt whether their workes please God or no. Must not mens mindes needs faint when they are possessed with such fear? But as for vs, though we take merit from works, yet when as we teach that there is a reward laid vp for them, we prick mē forward with an excellent & sharpe pricke, to desire to liue well. For we addresse our selues then ioyfully to serue God, when wee are perswaded that wee loose not our labour. And whereas there appeareth at this day no more plentifull abundance of the giftes of the Spirite, but that the more part doth rather wither away, we must thank our vnthankfulnes for that. For as God did crowne Cornelius his prayers & almes, & holinesse with the most precious pearle of his Gospel: so there is iust cause why he shoulde suffer vs to starue, being brought vnto hungrie pouertie, when as he see­eth vs abuse the treasure of his gospel wickedly and vngodlily. Yet here may a questiō be asked, Whether faith require the knowledge of Christ, or it be content with the simple perswasiō of the mercy of god? For Cor­nelius seemeth to haue known nothing at all concerning Christ. But it may be proued by sounde proofes, that faith cannot bee separated from Christ. For if we lay hold vpon the bare maiestie of God, wee are rather confounded with his glory, then that we feele any taste of his goodnesse. Therefore Christ must come betweene, that the mind of man may con­ceiue that God is mercifull. And it is not without cause that he is called the image of the inuisible God: because the father offereth himselfe to be beholden in his face alone. Moreouer, seeing that hee is the way, the truth, & the life, whether soeuer thou goest without him, thou shalt bee inwrapped on euerie side in errours, and death shall meete you on euery side. We may easily answere conce [...]ning Cornelius. All spiritual gifts are offered vnto vs in Christ. And especially whence commeth regeneratiō, saue only because whē we are ingraffed into the death of Christ, Col. 1.15. Iohn, 14, 6. Rom. 6.5.6. our old man is crucified? And if Cornelius were made partaker of the Spirite of Christ, ther is no cause why we shuld think that he was altogether void of his faith: nether had he so imbraced the worship of the true god (whō the Iewes alone did worship) but that he had also hard somwhat of the promised mediator: though the knowlege of him were obscure, & intā ­gled, yet was it some. Whosoeuer came at that time into Iudea, he was enforced to heare somewhat of the Messias: yea there was som fame of him spread through countries which were far of. Wherefore Cornelius must be put in the catalogue of the old fathers, who hoped for saluation of the redeemer before hee was reuealed. And it is properly said of Au­gustine, that Peter grounded his faith: whereas it hadde nowe be­fore a firme foundation: although Augustine thinketh as wee do in the thing it selfe, who affirmeth plainely that Cornelius coulde not pray vn­lesse hee had faith: in his booke of the predestination of Sainctes and [Page 239] other places.

5 Now send to Ioppae. God dealt most fauourably with Cornelius in that he doth not commaund him to goe himself, but to send messengers vnto Peter, that he may stay quietly at home, & that Peter may indure the toyle of the iourney for his sake. But let vs not wonder that Corne­lius was so courteously handled, seeing that God thrusteth the ministers of his worde daily vpon the vnwilling: so that he appeareth of his accord to those which doe not seeke him as he saith by Isaias. Isa. 63.1. But why doth not the Angell rather teache him? For this seemeth an inconuenient thing that he resigneth his office to a mortall man: for the oracle should haue had greater authoritie, Acts. 9.10. then when the gospell is preached to him by a mortall man. As when Christ appeared to Paule by a vision, hee set notwithstanding Ananias to teach him, that he might by such an exam­ple establish the ministerie of the preaching of the gospel, which he committed to his church: so now the Angel giueth place to Peter, that hee may execute the office cōmitted vnto him by Christ. Therfore whosoe­uer will be the disciple of Christ, & be illuminate by the heauēly light of the heauenly wisdome, let him not grudge to vse attentiuenesse and do­cilitie toward the externall voyce of men, which Christe vseth as an in­strument, and whereunto he will haue our faith annexed. And wee see how sore God hath punished their furious pride, who contemning prea­ching, haue looked for reuelations from heauen. For sithence God will be heard in men, the ministers to whom he hath giuen his word cannot bee contemned without contempt and reproch of him. Neuerthelesse, I cōfesse that the spirits must be proued, that we hear not without choise, whosoeuer doe pretend that they are the ministers of Christe. 1. Ioh. 4.1. Rom. 10.17 But be­cause faith commeth by hearing, no man shall attaine thereunto, which shall refuse and despise the worde when it is preached.

[Page 240]7 And after that the Angell. Luke declareth here how readie Cor­nelius was to obey: when as hee maketh no tariance, but doth that with all diligence, which he was commaunded to doe. And this was the cause that hee was so forwarde, because hee beleeued the promise: as want of faith is the cause why we are so slowe to followe God. Angels come not flying to vs from heauen, that they may appoint vs certaine men: but that voice of Christ soundeth in all mens eares. Seeke, and yee shal find, knock, Mat. 7.7. & it shalbe opened vnto you. How is it that of an hundreth scarse one or two wil stirre one foot, that some creepe so little that they profit but a little, but because we doe not in deed beleeue the promise? There­fore let vs learne that we must not driue off from day to day, but euerye man must hasten thither whither he is called, so soone as he heareth the voice of God.

Two of his seruants. Cornelius had this reward for beeing so diligent in teaching his family, that he had faithfull and honest seruauntes who were willing to do him seruice: and also such as that he might cōmit any thing to them. On the other side, the Lord doth oftentimes punish ma­sters with iust punishments, who haue no regarde to instruct their fami­lies. For they finde those iustly stubborne and vnfaithfull, whome they would not frame vnto godlines and the feare of God, and also they are afraid of their treacherie.

A godly souldiar. Forasmuch as this souldiar was muche conuer­saunt with Cornelius, hee had also taught him to feare God, as well as his houshold seruants. It is meete that we call to minde here, that which I touched before, That there is no kinde of life which excuseth vs, but that we must worship god purely. For a souldiars life was at that time most corrupt, for they were fallen vnto filthie licentiousnesse, from the auncient discipline, and yet the Spirite of God beareth recorde in this place of the godlinesse of souldiars. Wherefore there is no cause why they shoulde require a calling that is free from worshipping God, vnder colour of warfare, who woulde by one meanes or other bee free from all righteousnesse. If they denie that they can serue God, because they bee souldiars: they shal haue these two souldiars meete iudges and witnesses against them at the last day, who shal condemne them. And in the mean season those brainsick felowes are condemned, who crie that it is vnlaw­ful for Christians to carry weapons. For these men were warriours & yet godly: & when they embrace Christ, they forsake not their former kinde of life, they cast not away their armour as hurtfull, ne yet forsake their calling.

8 Whereas Cornelius expoundeth the whole matter to the souldi­ar and his seruants, it tendeth to this end, that he may the more encou­rage them to giue eare to the commandement, which they see is rather a commaundement of God thā of man: and he is not afraide to make knowen vnto them so great a matter, whom hee had instructed well be­fore.

10 On the morrow as they iourneied. As Luke declared that Corne­lius was admonished by an oracle to sende for Peter: so nowe hee setteth [Page 241] downe another vision, whereby Peter is commaunded to come to him. Whereby it appeareth that all this matter was gouerned by the won­derful counsel of God, who doth both make Cornelius apt to be taught, ye he kindleth in him a study & desire to learne, & on the otherside, ma­keth Peter willing to take in hand to teach him. But wee must note the circumstances whereby he maketh the historie more euident.

Peter went vppe vppon the house, that he may pray alone by him selfe. For a quiet and lone place, is a great help to praier, which thing Christ him selfe did not omit, that the minde being free frō all things which might call it away, might be the more earnest and bent toward God. And the Iewes had another maner of houses and buildings, then we vse. For they had walkes vpon the toppes of their houses. The sixt houre was then noone. And it is not to be douted, but that he gate himself to prayer thē according to his custome. For because we are drawen away with diuers businesses, and ther is no end of turmoyling, vnlesse we bridle our selues: it is good to haue certaine houres appointed for prayer, not because we are tyed to houres, but least we be vnmindfull of prayer, which ought to be preferred before all cares and businesse. Finally, we must think the same thing of time, which we think of place: to wit, that they are certain remedies wherby our infirmities is holpen. Which if the Apostles coun­ted fit for them, howe muche more must the sluggishe and slow, vse the same?

10 Excesse of minde. Because our mindes are wholy as it were set vpon the earth, to the end Peter might the better comprehend the ora­cle, it was meete that his minde shoulde bee as it were moued from his place and caried vp: and by this meanes was he prepared to receiue the oracle, when as he is carried vp aboue the world after an vnwonted ma­ner.

11 The opening of heauen signifieth in my iudgement another thing in this place then in the seuenth chapter. For it is saide there, that heauen was opened to Steeuen, that he did behold the glory of Christe: in this place Peter saw our heauen which we see diuided, so that a sheete came thence.

12 If any man aske, howe hee coulde see a great multitude of liuing creatures at once: the question is easily answered. For Luke saith, All maner, because there were there diuers kinds mixed one with another. Therefore he beginneth not at the first kind, that he may prosecute the number vnto the last. Againe, wee must not measure this seeing accor­ding to the manner of men: because the traunce gaue Peter other eies. But before wee goe any farther, wee must knowe the ende of the vision. Some dispute more subtillie about the same, then the place requireth, in my iudgement. Therefore I thinke, that it is generallie shewed to Pe­ter, that the difference which God hadde made in times past, is now ta­ken away. And as he had put difference between liuing creatures: so ha­uing chosen to himselfe one people, he counted all nations vncleane & profane.

Nowe the difference betweene liuing creatures beeing taken away, [Page 242] he teacheth by the consequent, that there is no such disagreemēt amōg 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 Gē ­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 differēce 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 proclamatiō frō heauen, which putteth vs in hope of e­ternal life. But some man wil obiect, that Peter was taught afore concer­ning this m [...]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 thēselues therewith by & by. They knew both the prophesies of the prophets, & the late cōmandement 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 [Page 243] 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 cōmandement. 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 frō obseruing the law. Yet it is a strange matter, why Peter resisted more in meats, thā 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 cōmō amōg mē, 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 Abrahās 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 thē this rite & maner of liuing, that it might distinguish them frō the profane gentiles. Therfore whatsoeuer the gētiles 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, Priscillianus, the Donatistes, the [Page 244] Tatianes, and all the Eucratites. Afterwarde, the Pope, to the ende hee might binde all those sectes in a bundle, made a law concerning meats, and there is no cause why the Patrons of this impietie shoulde babble, that they doe not imagine any vncleannesse in meats, but that men are forbidden to eate flesh vpon certaine dayes, to tame the flesh. For see­ing they eate such meates as are most fit both for delicacie and also for riot, why doe they abstaine from eating bacon, as from some great of­fence, saue onely because they imagine that that is vncleane and pol­luted which is forbidden by the lawe of their idoll? With like pride doth the tyrannie of the Pope rage in all partes of life: for there is nothing wherein hee layeth not snares to intangle the miserable consciences of men. But let vs trust to the heauenly oracle, and freely despise all his in­hibitions. Wee must alwayes aske the mouth of the Lorde, that wee may thereby be assured what we may lawfully doe: forasmuch as it was not lawful euen for Peter to make that profane, which was lawful by the worde of God.

Furthermore, this is a place of great importance to beate downe the frowardnesse of men, which they vse too much in peruerse iudgementes. There is no man almost which doeth not graunt libertie to himselfe to iudge of other mens doings. Now as we are churlish and malicious, wee leane more toward the worse part: so that we take from God that which is his. This voice alone ought to suffice to correct such boldnesse, That it is not lawfull for vs to make this or that vncleane: but that this power belongeth to God alone. And also in these wordes is giuen vs to vnder­stande, that the Iewes were not therefore the holy people of the Lord, because they excelled through their owne worthinesse, but only by rea­son of Gods adoption. Nowe after that GOD hadde receiued the Gentiles into the societie of the Couenaunte, they haue all equall right.

16 This was done thrise. The repetition of the vision serued for the confirmation of Peter, least any doubt shoulde remaine in his minde. Whence we gather, how deeply the obseruing of the lawe was rooted in his minde. And I know no reason why God left him in a dumpe, vntil by the euent which followed he might learn the cause of the vision, saue only because being astonied, he did not desire to know what this thing meant. Although it was all in good time, that the messengers of Corne­lius should come shortly after to interprete it. The vessell was at length taken vp againe into heauen, that Peter might bee certified that this message came from heauen.

17 Peter was taught not only by the vision, but also by the word of God: & yet in seeing, he saw not, vntil the Spirit is vnto him an interpre­ter: a most excellent mirror of our slacknes. Althogh we be yet far vnlike to Peter: for we are so farre from vnderstanding by & by what God will, or to what end he speaketh to vs, that many interpretations are scarce sufficient for vs. But we must also note that which Luke addeth: that Pe­ter did think earnestly vpon the vision: to wit, after that hee was come to himselfe againe after his amazednesse: for this was a token of godlye reuerence, that he did not carelesly suffer the visiō to escape him. Ther­fore the Lord opened to him when he did knock. Mat. 7.7. And wee are iustly pla­gued for our sluggishnesse, in that we profit no better in the word of the Lorde, seeing we are so colde, and haue so small desire to enquire.

20 Goe, doubting nothing. The scripture vseth this word often, when it will expresse of what sort the obedience of faith ought to be. So Paule in the fourth chapt. to the Romanes, Rom. 4.19. Rom. 14.23 when as he commendeth the faith of Abraham, saith: That he douted not when as the Lord promised him seed, being now aged, and past hope of children. And in the fourteenth intreating of meats, he condemneth douting consciences. And it is pro­perly to reason on both sides (as they say): when as we are caried hither & thither by course: by gathering contrary reasons. But we must not fo­low God with a doubfull & wauering, but with a quiet & constant mind. In summe, the Lord will haue vs to attribute so much to him, that when we heare him, we dispute no longer what we haue need to doe: but that we set downe for a certaintie, that that must be done which he cōmaun­deth. And surely it is meet that his will should shew vs the way, when all cloudes are driuen away, and that it shoulde subdue all our senses vn­to it, vnto willing obedience, all reasoning being broken of. Which is al­so better gathered by the next text. For the reason is added, why it is not lawfull for Peter to suspend his iudgement in an vncertaine matter: be­cause God is the authour of the businesse, because it is asmuche as if it should be saide, that we ought to bee content with the becke of God a­lone, that we may obey his commaundement. And heereby are wee also admonished that mens consciences shall by no other meanes be quiet, that they safely do that which they do, then when beeing taught by the worde of God, they determine that they doe nothing without his com­maundemen [...] and conduct.

[Page 246]21 Behold I am he whom yee seeke. Luke declareth now howe readie Peter was to obey, secondly that he vnderstood at length by the messen­gers, to what end the vision was shewed vnto him. For hee heareth that he is called by Cornelius, a man that is a Gentile, whom he would haue counted profane, and vnworthie of his companie, vnlesse his iugdement had been correct with this voice, That which God calleth pure, iudge not thou to be common. This is to be wise in deed, when as abandoning all vain confidence, and correcting our stubbornnesse, the authoritie of God doth so pul vs vnto it, & doth so possesse our mindes, that we count nothing right, but that which it prescribeth.

22 Cornelius a iust man. Cornelius his seruants commende their master not ambitiously, or to the end they may flatter him: but that Pe­ter may the lesse abhor his company. And for this cause they say that he was approued of the Iewes, that Peter may know that he was not estran­ged from true and sincere godlinesse. For euen these which were super­stitious, though they serued Idols, did boast that they were worshippers of God. But Cornelius coulde not haue the Iewes who retained the worship of the true God alone, to be witnesses of his godlines, vnlesse he had professed that he worshipped the God of Abraham with them. Fur­thermore, as this was a rare example, so it ought to haue moued Peter not a little. Although they leane most of all to this argument, that they may perswade him that which they goe about, that all this matter is go­uerned by the commandement of God: as if they should say, That hee is not so much called by a mortal man, as by God, who had so commanded by his angell.

23 And Peter also being ouercome with the authoritie of God, de­liberateth no longer, but lodgeth the men, that hee may go with them foorthwith. So we must meekly submit our selues to God: and there re­maineth nothing after that we know his will, but that we runne speedily thither wither he calleth vs. There is no difficultie in the rest.

The day following Peter went foorth with them, and certaine of the brethren that were of Ioppe accompanied him.

The day following he went foorth. It should seem that they arriued a litle [Page 247] before night: because they were not as yet entred the citie at noone: and the vision which was shewed thrise asked no small time. Therfore when they had taken their rest all night, they addresse themselues to return. Againe, this was a point of curtesie in that some of the faithfull doe ac­cōpany Peter, who were sent as it is to be thought, by the whole church, to bring him euen to Cesarea. These men iourney with Peter for good will and honours sake: but the Lorde bringeth them, that they may bee witnesses of his grace. So that they are bountifully rewarded for their thankfulnesse, when as for confirmation of their faith, they see the king­dome of Christ spread abroad euen vnto the Gentiles.

24 Cornelius waited for them. Luke doth not only cōmend the god­ly affection of Cornelius in this point, that he wayted earnestly for Pe­ters cōming, but because he would haue his friendes & kinsfolkes to bee cōpaniōs with him in the faith. This was a thing not without great dan­ger, to call together a companie of men, that they might imbrace a new kinde of religion. And there wanted not reasons, vnder colour whereof he might haue flattered himself. For he was not commaunded to call o­thers to accompanie him, but rather they were passed ouer, and he him self was chosen to be made partaker of so great goodnesse: but hee consi­dered with himselfe, howe much hee was indebted both to the glory of God, & also to the saluatiō of his brethren: he knew that it was an vniust thing, & a point of discourtesie to prouide for himselfe alone, & not to regarde others: he counted it a point of filthie carelesnesse, to hide the treasure of the Gospel vnder the ground. Therfore he did that which the Lord requireth of all his by Isaias and Micheas, that euery one exhorte his brother (taking him as it were by the hand) vnto the faith. Therfore Cornelius hath taught vs by his example, that when God reuealeth him self vnto vs, we must not choke the light of this knowledge with sloth or fear: but we must rather indeuour that our faith may shine before others to giue light, & to shew the way to them. For the inheritāce of the king­dome of heauen is not such, that euen the least portion can be taken frō vs, if many bee made partakers thereof, but if others bee made coheires with vs, it shall rather increase our glory. Furthermore, wee must marke how far he is from vain glory. For he calleth them that he may haue thē to be his schoole felowes, being himself readie to learne. This is the true studie of godlinesse, when as togeather with zeale there appeareth such plainnesse, that we are not ashamed to depend vpon the mouth of God. For many are pricked forward with ambition, to imploy themselues in teaching the ignorant, & foolish babling discouereth their folly, when as they hudle out words more earnestly, & they wold haue none heard but thēselues. But this alone ought to be the drift of all men, to bring them­selues & al the whole world vnder god, that when men are subdued vnto true humilitie, he alone may haue the preheminēce. Let not him which excelleth in the faculty & grace of teaching, refuse to teach his brethrē, so that he be free from boasting and proude desire to excell: let him to whō it was not graunted to be a teacher, keep himself within his boūds: let neither of them desire mastership: as Iames teacheth thē: but let one [Page 248] so edifie another, that neither the learned, neither the vnlearned bee a­shamed to be brought into order. Notwithstanding it is demanded, what kinsfolkes he could haue in Iudea, seeing that he was an aliaunt, & was come thither only by reason of warre, which continued but for a shorte time? As I affirme nothing, so I embrace this as most probable, That hee had some in his garrison which were his kinsmen. For neighbors & those which were of acquaintance, were wont to serue vnder one captain. And we need not doubt of this but that Cornelius his kinsmen were desirous to be vnder him, forasmuch as he was a centurion. Hee calleth familiar friends Anagcaious, as those are called of the Latines, Necessarii, whiche are neerer together.

25 Falling downe at his feete, he worshipped. Here is the worde prose­cunesen, which signifieth to testifie honour or worship, either by bowing the knee, or ducking downe the head, or by any other gesture. Nowe the question is whether Peter refuseth this worship for modesties sake only, or he disaloweth it as a thing altogether vnlawfull? It appeareth that Cornelius his fact displeased Peter, by the reason which is by and by ad­ded: Arise, for euen I am a man. For we may gather that there was some diuine thing in that worship, because hee did ascribe vnto mortall man the honour which is due to God alone. But we must not think that Cor­nelius did count Peter in steed of God. For if he translated Gods honor vnto mortall man, where is that godlinesse and religion, with the title whereof he was of late adourned? Therefore I thinke that he meant no­thing lesse then to spoyle God of his lawfull worship, that he might giue it to man, but forasmuch as he meant to giue singular honour vnto the prophet and Apostle of Christ, hee fell into an immoderate token of re­uerence, and so he offended in excesse. For it can scarce bee expressed in wordes, how prone men are to fall to superstition, when as that honour is giuen to the ministers of Christ, which hath any small shew of diuine worshippe. For we fall easily vnwares into that, whereof we thought full little. There were lesse daunger in a king or in the chiefe chieftanes of this worlde. For he which falleth downe before a king, keepeth himselfe within the boundes of earthly and ciuill honour: but the case standeth otherwise in the ministers of Christ. For as their office is spirituall, so if any man fall downe at their feete, to worship them, this honour hath in it some spirituall thing. For wee must put a difference betweene ciuill worship which men vse among themselues in respect of ciuill order, and that vnder which is contained religion, or which respecteth directlye the honour of God: as also between lawes which are made for tempo­rall regiment, or which binde the conscience. For certaine foolish men are deceiued too farre, who think that kneeling is in this place condem­ned simplie and of it selfe. But this is that which I said: Cornelius doth not heere salute his Proconsull or the Emperour after any ciuill sorte: but being striken with wondering when hee sawe Peter, hee honoureth him, as he woulde haue honoured God, if he had been present. So that he giueth man more then is meet, hauing as it were forgotten himselfe. He thought nothing lesse (as I haue alreadie said) then to robbe GOD [Page 249] of any part of his honour, that hee might giue that to man which hee tooke from him: but when as the worshippe which is giuen to man hath somewhat which is as it were linked with the honour of God, men fall into a fault contrary to their hope and opinion, so that they extoll man aboue his degree and giue him the worship which is due to God. The Papists omitting that destinction, snatch onely at one member, for they handle religious worship onely: to the ende they may ascribe some part thereof with some honest colour vnto creatures, they cut it into latriam, duliam, & hyperduliam. They giue latriam to God alone: as if they should say that the adoration of worship is due to him alone, they make duliam common to the dead and their bones, to images and pictures. They as­signe their hyper duliam to the virgine Marie, and to the crosse whereon Christ hanged. That I may omit to say that they bable through childish ignorance, how many of them doe vnderstande that rotten distinction? neither doe I speake onely of the common sort, but of the chiefetaines. Therefore all their worshipings must needs be infected & corrupt with wicked superstition, seing they vnaduisedly match creatures with God. But Luke saieth not in this place, that Cornelius gaue to Peter latriam or the honour due to God: he vseth onely the general word worshipped, and he addeth notwithstanding, that he was reproued, because hee did wickedly extoll man higher than became him. Surely if that new opi­nion concerning the adoration which is called dulica had any place, Pe­ter ought to haue admonished Cornelius, that he should not go beyond duliam. But because no worship whereunto religion is annexed and the respect of Gods honour, doth leaue to God his honour vntouched, what name soeuer it haue: therefore Peter is content with this one onely rea­son, that he is a man. Moreouer I would gladly know of the Papists, whe­ther they thinke that Iohn was so blockish, that hee woulde take the ho­nour due to God which they call latriam, and giue it to the Angell? Surely there was nothing else that caused him to worshippe the Angel saue onely too much and preposterous reuerence, and that in honor of God whose glory shined in the Angel: notwithstanding his fact is con­demned. Therefore to the end we may giue God that which is his owne, let the spiritual worship vnder which is comprehended religion, remain whole and sound to him.

28 Yee know, that it is not lawfull. This seemeth to be no friendly pre­face, and such as may rather harden then winne their heartes, when as they heare that they are accounted so vncleane, that with their famili­arity & conference they pollute the saints: which must needs be a great reproch for them. But it was needfull for Peter thus to speake, least they should suspect that he had an euill conscience, because contrarie to the custome deliuered by the fathers, he came. But when as hee affirmeth that hee was sent of God, all such suspition is taken away and purged. Moreouer hee mitigateth very well by these wordes, the offence which did sticke in their minds, by reason of an old grudge which was between the Iewes and the Gentiles, so that he could by no meanes haue entred his speech better. For he pronounceth that those are nowe cleane who [Page 250] were before vncleane, so that they haue mutuall fellowship nowe with the saints. Furthermore where as he said that it was wickednesse for the Iewes to go in vnto the Gentiles, wee must knowe that this came not so much from the lawe, as from the obseruation of the fathers God had forbidden in deed that they should not intangle themselues with mari­ages or couenants: Deut. 7.3. they were neuer forbidden to eate with them, or to vse the common businesses of life But least that familiaritie might intise them vnto that which was forbidden, they obserued the custome deli­uered by the fathers, so that they did not company togither. It is to no end to dispute here, whether that tradition did binde mens consciences: for Peter doth not teach what is lawfull according to God, but what was commonly vsed.

No man. He maketh the summe and ende of the vision more plaine, when hee referreth that vnto men which was spoken of meates. And whereas he saith that no man is vncleane, it may not be vnderstood of all particular persons, for it is certaine that al vnbeleeuers are polluted with vncleannesse of conscience, so that they pollute those things which are otherwise pure, when as they do but touch them. Paul also saith that their children remaine vncleane, vntil they be cleansed by faith. Finally if faith alone doe purge and purifie the hearts of men, vnbeliefe doeth make the same prophane. But Peter compareth the Iewes and the Gen­tiles togither in this place: and because the wall of separation was pul­led downe, and the couenant of life is nowe common to them both a­like, he saith that those are not to be counted aliants, who are made par­takers of Gods adoption.

29 We must also note that which hee addeth that he came without gainesaying. For this is the holy silence of faith, when as without mur­muring against God, we receiue that meekely, which he commandeth abandoning all contrary reasons, which intrude themselues.

Because this answere of Cornelius containeth onely the bare repeti­tion of the historie, I shall not need to stand long about that. The sum is, that he called Peter at the commandement of God.

30 I was fasting. Many greeke bookes haue emen, I sate. The olde in­terpreter omitteth the word Fasting: which I thinke was done through [Page 251] errour or negligence, because it is expressed in all the Greeke bookes. Furthermore hee maketh expresse mention of fasting, partly that wee may know that he praied not coldly, or ouerfields at that time: second­ly, that the vision may be the lesse suspected. For doubtlesse the braine of a man that is fasting (where there is moderate sobrietie) doeth not easily admit anie strong imaginations wherein appeare images and strange formes, whereby men are disceiued. Therefore Cornelius his meaning is that he was earnestly bent to pray, at such time as the Angel appeared to him, and that his minde was free from all such lets which vse to make men subiect to fantasies, & imaginations. And to the same end tendeth the circumstance of time, tha [...] this was done when it was now faire day light, three houres before the going downe of the sunne.

A man stoode in shining garment. Hee calleth him a man, who he knew was an Angel of God, but it is a common thing for the name of the visi­ble forme wherein God or his Angels appeare, to bee translated vnto him or them. So Moses doth sometimes cal them Angels, & sometimes men, which appeared to Abraham in shape of men. The shining gar­ment was a token of heauenly glory, and as it were a signe of the diuine maiesty which appeared in the Angel. The Euangilistes declare that there was such brightnes in Christs garment, when he shewed his glory to the three disciples in the mount. The same thing do they witnesse of the Angels which were sent to testifie Christes resurrection. For as the Lord beareth with our infirmitie, thus farre that hee commaundeth his Angels to descend vnder forme of our flesh, so he casteth out vpon them certaine beames of his glory, that the commandements which he hath committed to them, may be the more reuerenced and beleeued. Heere ariseth a question, whether that were a true and naturall bodie, & whe­ther that were a garment in deed, or Cornelius did only see such a shape and shew. And though this be not so necessarie to bee knowne, and wee can scarse affirme any thing for a truth: yet it seemeth to me more pro­bable as touching coniecture, that God to whom it belongeth to create all things, gaue to the Angel a true body, and did cloath the same with a most gorgeous garment. But so soone as the Angel had ended his im­bassage, I thinke he was restored to his owne nature, the body and gar­ment being brought to nought: and that hee suffered no humane thing, so long as he was in the shape of man.

33 Therefore we are all now present. To the end Peter may be more rea­die and willing to teach, Cornelius affirmeth that himselfe and the rest will be apt to bee taught, and ready to obey God: for this serueth not a litle to moue the teacher to take paines with the hearers: when as hee hopeth assuredly that they shall profite thereby. These words before God may haue a double meaning, they may either be an oath, or Cornelius may thereby simply professe, that that company was gathered togither at his house, as in the sight of God, that they may heare mans voyce in like sort, as if it proceeded out of Gods owne mouth. Whether­soeuer you choose, there shalbe alwaies one end. For to the end Cor­nelius may the more procure the credite of his synceritie, he testifieth [Page 252] that he hath God before his eyes, whom no man may mock by dissimu­lation. And assuredly so oftē as the word of God is set before vs, we must thus thinke with our selues, that wee haue not to deale with a mortall man, but that God is present and doth call vs. For from this respect of God ariseth the maiestie of Gods worde, and reuerence in hearing the same. Notwithstanding he seemeth to promise vnaduisedly for others in a matter so weightie, for who can be a fit borrow for another mans faith? But because euery man had promised obedience for himselfe, hee doth for good causes hope that they were so affectioned: and vndoubtedly we may thinke that they had promised that they would bee obedient to his sayings so soone as the matter was shewed them, and that euen then euery one confirmed by himself that which one had spoken in the name of all.

To heare all things. This only is true faith when wee embrace not the one halfe of the worde of God alone, but addict our selues wholly vnto it: and yet notwithstanding there bee few examples in the world of this full and vniuersall faith. For the more part doth not submit themselues to the doctrine of God, as if they had made a couenant with God, saue onely so farre forth as it pleaseth them: if any thing displease them they either carelesly contemne or mislike the same. But Cornelius doth wise­ly distinguish betweene God and man: for he maketh God the authour of the doctrine, and leaueth nothing for man besides the ministery and embassage. Thou shalt saith he, haue attentiue scholars, and those which will be obedient in all things, which God hath commaunded thee: that he alone may be principall, and thou onely his minister: that hee alone may speake, but out of thy mouth. Which thing God prescribeth to all his seruants in the person of Ezechiel. Take saith he, the word out of my mouth, Ezec. 33.7. and thou shalt shew vnto them from me.

34 Opening his mouth. We haue already saide that the Scripture vseth this phrase, when it doth signifie that there was any graue or weightie oration or speech made. In the fift of Mathew it is said that Iesus opened his mouth, Math. 5.1. when he would preach to his disciples, and intreate of most weighty matters: as if a man should say in Latine, He began to speak, ha­uing first well bethought himselfe what he would speake.

In truth I finde. Catalamuanesthai is to apprehend, or to gather by rea­sons, signes and coniectures. Cornelius was a Gentile borne: yet God heareth his prayers, hee vouchsafeth to shew him the light of the Gos­pel, hee appointed and sendeth an Angel to him particularly: thereby doth Peter know, that without respect of persons those doe please God, which liue godlily and innocently. For before (being wholly possest with this preiudice, that the Iewes alone were beloued of God, as they alone were chosen out of all people) he did not thinke that the grace of god could come vnto others. He was not so grosse, that he thought that godlines & innocencie of life were condemned, because they were in a man that was a Gentile: but seing he did simplie snatch at that, that all those were estraunged from the kingdome of God and were prophane which were vncircumcised, hee intangled himselfe vnawares in that so filthy an errour, that God did despise his pure worship and an holy life, where there was no circumcision, because vncircumcision made al ver­tues vnsauery to the Iewes. By which example we are taught, how great­ly we ought to beware of preiudices, which make vs oftentimes iudge a­misse. Furthermore we must note what the word person doeth signifie: because many are thereby deceiued, whiles that they expounde it gene­rally, that one man is not preferred before another. So Pelagius denied in times past that some are chosen and some are proued of God: because God did not accept persons. But by this word wee must vnderstand the externall state or appearance as they call it: and whatsoeuer is about man himselfe, which doeth either bring him in fauour, or cause him to be hated: riches, nobilitie, multitude of seruants, honour doe make a man to be in great fauour: pouertie, basenes of linage, & such like things make him to be despised. In this respect, the Lord doth oftentimes for­bid the accepting of persons: because men cannot iudge aright, so often as external respects do lead them away from the matter. In this place it is referred vnto the nation: and the meaning is: that vncircumcision is no let, but that God may allow righteousnes in a man that is a Gentile. But it shall seeme by this meanes that God did respect persons for a time. For when as he did choose the Iewes to be his people, passing ouer the Gentiles, did hee not respect persons? I aunswere that the cause of this difference, ought not to be sought in the persons of men: but it doth wholly depende vpon the hidden counsel of God. For in that he rather adopted Abraham, that with him hee might make his couenant, then the Aegyptians, he did not this being moued with any external respect, but all the whole cause remained in his wonderfull counsell. Therefore God was neuer tyed to persons. Notwithstanding the doubte is not as yet dissolued: because it cannot be denied, but that circumcision did please God, so that he counted him one of his people, who had that to­ken of sanctification. But we may easily answere this also, That circum­cision followed after the grace of god, forasmuch as it was a seale there­of. Whereuppon it followeth that it was no cause thereof. Neuer­thelesse it was vnto the Iewes a pledge of free adoption in such sort, that vncircumcision did not hinder God, but that hee might admitte what [Page 254] Gentiles he would, vnto the society of the same saluation. But the com­ming of Christ had this new and especiall thing, that after that the wall of separation was pulled downe, God did embrace the whole world ge­nerally. And this doe the words in euery nation import. For so long as A­brahams seede was the holy inheritance of God, Ephes. 2.14. the Gentiles might seeme to be quite banished from his kingdome. But when Christ was gi­uen to be a light of the Gentiles, the couenant of eternall life, began to be common to all alike.

35 He which feareth God and doth righteousnesse. In these two members is comprehended the integritie of all the whole life. For the feare of God is nothing else but godlinesse and religion: and righteousnes, is that equitie which men vse among themselues, taking heede least they hurt any man, and studying to do good to all men. As the law of God consi­steth vppon these two parts (which is the rule of good life): so no man shal proue himselfe to God, but he which shal refer & direct all his acti­ons to this end, neither shal ther be any sound thing in al offices, vnlesse the whole life be grounded in the feare of God. But it seemeth that this place doth attribute the cause of saluation vnto the merits of works. For if works purchase fauor for vs with god, they do also win life for vs, which is placed in the loue of God towards vs. Some do also catch at the word righteousnes, that they may proue that we are not iustified freely by faith, but by workes. But this latter thing is too friuolous. For I haue already shewed, that it is not taken for the perfit and whole obseruing of the law, but is restrained vnto the second table, and the offices of loue: therefore it is not the vniuersall righteousnes, whereby a man is iudged iust before God: but that honesty & innocency which respecteth men, when as that is giuen to euery man which is his. Therfore the question remaineth as yet, whether works win the fauor of God for vs? Which that we may an­swere, we must first note, that there is a double respect of God in louing men. For seing we be borne the children of wrath, god shalbe so far from finding any thing in vs, which is worthy of his loue, that al our whole na­ture causeth him rather to hate vs, in which respect Paul saith that al mē are enimies to him, Ephes. 2.3. Rom. 5.6.8. vntil they be reconciled by Christ. Therfore the first accepting of God, wherby he receiueth vs into fauour, is altogither free: for there can as yet no respect of works be had, seing all things are cor­rupt and wicked, and taste of their beginning. Now whom God hath a­dopted to be his children, them doth he also regenerate by his Spirit, & reforme 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 cō ­fesse that hee is freely beloued: whereupon it followeth that God is to [Page 255] 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 cō ­fusion, & 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 [Page 256] 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 [Page 257] 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 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 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 [Page 260] 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 [Page 261] 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 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. 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 [Page 262] 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 [Page 263] 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 straungers from the Church must be taught, before the signe of adop­tion be giuen them: but I say that the children of the faithfull, which are borne in the Church, are from their mothers wombe of the house­hold of the kingdome of God. Yea the argument which they vse prepo­sterously against vs, do I turne backe vpon themselues. For seeing that God hath adopted the children of the faithful before they be borne, I conclude thereupon that they are not to be defrauded of the outward sign. Otherwise men shal presume to take that from them which GOD hath granted them. As touching the manifest grace of the spirit, there is no absurditie therein, if it folow after baptisme in them. And as this te­stimonie maketh nothing for maintenāce of their error, so it doth strōg­lie refute the errour of the Papists, who tie the grace of the spirit to the signes, and think that the same is fet from heauen with inchantments, as those witches did think that they did pul down the moon with their charmes. But for as much as Luke saith that these had the holie Ghost giuen them who were not as yet baptised, he sheweth that the spirit is not included in Baptisme, Lastlie we must note that the Apostles were content with water alone, when as they did baptise, and would to God this plainesse had bin reteined amongest their posteritie, and that they had not gathered heere and there diuers trifles, whereof baptisme is ful in poperie. They thinke that the woorthinesse of baptisme is adorned with oile, salt, spittle, waxe candles, whereas they are rather filthie pollutions, which corrupt the pure and natural institution of Christ.

48 And he commanded them to be baptized. It was not of necessitie that baptisme should be ministred by Peters hand, as Paul doth likewise testi­fie that he baptised few at Corinthus, for other ministers might take this charge vpon them. Whereas he saith in the name of the Lord, it must not bee restrained vnto the fourme, as wee haue said in the third chapter: but because Christ is the proper scope of baptisme, there­fore are wee said to bee baptised in his name, when as Luke saith last [Page 264] of al that Peter was requested by Cornelius and his kinsmen, that he would tarie a few daies, he commendeth in them their desire to profit. They were indeed indued with the holy ghost, but they were not so com to the top, but that confirmation was as yet profitable for them. And ac­cording to their example, so often as opportunitie to profit offereth it selfe, we must vse it diligentlie: and let vs not swel with pride, which stop­peth the way before doctrine.

CHAP. XI.

1 And the Apostles. Whereas Luke declareth that the fame of one house which was conuerted, was spread abroade euery where amongest the brethren, that did arise by reason of admiration: for the Iewes ac­counted it as a monster, that the Gentiles should be gathered vnto thē, as if they should haue heard that there had been men made of stones: a­gain the immoderate loue of their nation did hinder them frō acknow­ledging the worke of god. For wee see that through this ambition and pride, the Church was troubled: because the equalitie which did dimi­nish their dignitie was not tollerable. For which cause they did contend stoutly, to bring the necks of the Gentiles vnder the yoke. But for as much as it was foretolde by so many prophesies of the prophets, that the church should be gathered of all people after the comming of the Mes­sias, and forasmuch as Christ had giuē commandement to his Apostles, touching the preaching of the gospel throughout the whole world, how can it be that the conuersion of a fewe men shoulde moue some, as some strange thing, and should terrifie other some, as if it were some monster? I answere, that whatsoeuer was foretold touching the calling of the Gē ­tiles, it was so taken, as if the gentiles shoulde bee made subiect to the law of Moses, that they might haue a place in the church. But the man­ner of the calling, the beginning whereof they saw then, was not onely vnknowen, but it seemed to bee quite contrary to reason. For they did dreame that it was vnpossible that the Gentiles could bee mixed with the sonnes of Abraham, and be made one bodie with them, (the cere­monies being taken away) but that there should bee great iniurie done to the couenant of God, for to what end serued the law saue only to bee the myd wal to note out the disagreement? Secondly because they were acquainted with that difference during their whole life, the vnloked for newnesse of the thing doth so pearce them, that they did forget all that which ought to haue quieted their minds: finally they do not straight­way comprehend the mysterie, which as Paul teacheth, was vnknowen to the Angels from the creation of the world.

2 They reasoned with him. Obstinacie doeth for the most part ac­cōpanie error. This was now a fault hauing in it too grosse ignorance, in that they did not quietly receiue the Gentiles into their bosom, vnited to them by the same Spirite of faith. But they doe not only leape backe, but also contend with Peter contentiously, and blame him for his fact, which deserued great praise. They heare that the gentiles haue embra­ced the word of God, what letteth them then, from imbracing them, that they may be coupled together vnder the gouernment of one God? For what more holy bond can there be, then when al mē with one con­sent are coupled & ioyned to God? And why should not those grow to­gether into one body, who make the Messias of God their head? But be­cause they saw the externall forme of the law broken, they thought that [Page 266] heauen and earth did goe together. And note, that although Luke saide before that the apostles and brethren had heard this fame, yet he spake nothing of offence, but he bringeth in now as it were a new sect of men, which did contend with Peter. The brethren saith he, heard, and there an ende: it followeth, When Peter was come to Ierusalem those which were of the circumcision did contend with him: who were vndoubted­lie vnlike to the first: againe these wordes peri tomes, doe not simplie sig­nifie the Iewes, but those who were too much addicted to keepe the ce­remonies of the lawe. For there were none of Ierusalem in Christs flock at that time, saue only those which were circumcised: from whom then could he distinguish those men? Lastly, it seemeth to be a thing vnlike to be true that the Apostles, and those which were moderate beeing of the number of the faithfull, did attempt this cumbate. For though they had been offended, yet they might haue conferred with Peter priuately, & haue demanded some reason of his fact. By these reasons am I moued to think that those are said to be of the circumcisiō, who did make so great account of circumcision, that they graunted no man a place in the king­dom of god, vnlesse he took vpon him the profession of the law, and be­ing admitted into the church by this holy rite, did put off vncleannesse.

3 Vnto men being vncircumcised. This was not forbidden by the lawe of God, but it was a tradition which came from the fathers. And yet not withstanding Peter doth not obiect that they dealt too hardly with him in this point, and that he was not bound by the necessitie of mans lawe, he omitteth all this defence: and doth only answere, that they came first vnto him, & that they were offered vnto him as it were by the hande of God. And here we see the rare modestie of Peter, because whereas tru­sting to the goodnesse of the cause, he might haue iustly despiced vnskil­full men, who did trouble him vniustly: yet doth he mildely excuse him­selfe as it becommeth brethren. This was no small triall, in that hee was vnworthilie accused, because he had obeied God faithfully: but because he knew that this lawe was inioyned the whole church, that euery man be ready to giue an account of his doctrine and life, so often as the mat­ter requireth: & he remembred that he was one of the flocke, hee doth not only suffer himselfe to bee ruled, but submitteth himselfe willinglie to the iudgement of the church. Doctrine in deede, if it be of God, is placed aboue the chaunce & die of mans iudgement, but because the Lord will haue prophesie iudged, his seruants must not refuse this condition, that they proue themselues to be such as they will be accounted. But we shal see anone how farre the defence both of doctrine, as also of facts ought to extend. For this present we must know this, that Peter doeth willingly answere for himselfe, when his fact is reproued. And if the pope of Rome be Peter his successour, why is not he bound by the same lawe? Admit we graunt that this submission was voluntarie: yet why doth not the successour imitate suche an example of modestie shewed vnto him? Although we need no long circumstance here: for if that be true whiche the Popes spue out in their sacrilegious decrees, Peter did treacherous­lie betray and forsake the priuiledges of their seat: and so hee betraied [Page 267] the sea of Rome. For after that they haue made the Pope the iudge of all the whole world, affirming that he is not subiect to mans iudgement: after that they haue lifted him vp aboue the cloudes, that being free frō giuing an account, his will and pleasure may stande for a reason: they make him foorthwith patrone of the Apostolike seate, stoutlie to defend the priuiledges thereof. Of what great sluggishnesse shall Peter then be condemned, if hee did loose his right giuen him of God by yeelding so cowardly? Why did not he at least obiect, that, that he was free from the lawes, and exempt from the common sort? But he vseth no such preface, but entreth the cause without making any delay. And let vs remember, that there is nothing which hindereth vs from contemning that idoll safely, seeing that vsurping such vnbrideled tyrannie, he hath blotted himselfe out of the number of the Bishops.

And Peter beginning. Because this narration is all one with that which we had in the chapter next going before, and because it is repea­ted almost in the very same wordes: if any thing need to be expounded let the Readers repayre thither. The purpose of Peter and all the whole summe of his speech, shall appeare by the conclusion. Yet before I come thither, we must briefly mark that he maketh the preaching of the Gospell the cause of saluation. Thou shalt heare (saith he) wordes wher­in thou maiest haue saluation, not because saluation is included in mans voice: but because God offering his sonne there, vnto eternal life, doth also cause vs to inioy him by faith. This is assuredly wonderfull good­nesse of God, who maketh men ministers of life, who haue nothing, but matter of death in themselues, and which are not only subiect to death in themselues, but are also deadly to others. Neuerthelesse the filthie vnthankefulnesse of the worlde bewrayeth it selfe in this point, which loething true and certaine saluation offered vnto it, and forsaking it when it lyeth at the feete, doth imagine diuers and vaine saluations, in seeking which, it had rather gape beeing hungrie, then to bee filled with the grace of God which meeteth it, and is present.

16 I remembred the worde of the Lorde. Wee haue sufficiently decla­red in the first chapter, that when Christ vttered that sentence, hee did not make a comparison between two baptismes, Acts. 1.5. but that he intended to declare what difference there was betweene him and Iohn. For as wee distinguish the signe from his truth, so it is good to distinguish the mini­ster from the authour: least mortall man challenge that which is pro­per to God. Man hath the signe in his hand, it is Christ alone which wa­sheth and regenerateth. For it skilleth much whether mens mindes be directed in seeking the graces of God: because they shal not receiue one drop without Christ. Therfore there is this generall difference between Christ & all the ministers of the church, because they giue the externall signe of water: but he fulfilleth and perfourmeth the effect of the signe by the power of his Spirite. The Readers were to be admonished of this thing againe in this place: because many doe falsly inferre that Iohns baptisme & ours are not all one: whiles that Christ challenging to him­selfe the spirite, doeth leaue nothing for Iohn saue water alone.

But if any man trusting to this testimonie, do make Baptisme a colde spectacle and voide of all grace of the Spirite, hee shall bee also great­lie deceiued. For the holy Scripture vseth to speake two manner of wayes of the Sacramentes. For because Christe is not vnfaithfull in his promises, he doth not suffer that to be vain which he doth institute. But when as the scripture doth attribute to baptisme strength to wash & regenerate, it ascribeth al this to Christ, and doth onlie teach what he woorketh by his spirit by the hand of man and the visible signe. Where Christ is thus ioined with the minister and the efficacy of the spirit with the sign, Tit. 3 5. there is so much attributed to the sacraments as is needful. But that coniunction must not be so confused, but that mens mindes being drawn from mortal and frail things, and things like to themselues, and from the elements of the world, they must learn to seek for saluation at Christes hande, & to look vnto the power of his spirit alone: because he misseth the mark of faith, whosoeuer turneth aside euen but a little from the spirit vnto the signes: & he is a sacrilegious person, who taketh euen but an inch of Christes praise, that he may deck, man therewith. And we must also remember, that Christ did comprehend vnder the word spirit, not only the gift of tongues and such like things, but all the whole grace of our renuing. But because these gifts were an excellent argument of Christ his power, this sentence may wel bee applyed vnto them: I will make this more plaine: seeing that Christ did bestow vpon the Apostles the visible graces of the Spirite, hee did plainly declare that the Spirite was in his hand. So that by this meanes he did testifie, that he is the a­lone authour of cleannesse, righteousnesse, & of the whole regenerati­on. And Peter applyeth it vnto his purpose thus, that for as muche as Christe did goe before, carrying with him the force of Baptisme, it became him to followe with the addition, that is, the outwarde signe of water,

17 Who was I. Now doe we see to what end Peter made that nar­ration: to wit, tha he might declare, that God was the authour and go­uernour of all the whole matter. Therefore the state of the question consisteth in the authoritie of God: whether meat bee not of more weight then mens counsels. Peter affirmeth that hee did nothing but that which was rightly and orderly done, because he obeied god: hee sheweth that he preached the doctrin of the gospel, neither amisse, neither rash­ly, where Christ bestowed the graces of his Spirit. The approbatiō of our doctrine, and also our deedes must be brought to this rule so often as mē call vs to an account. For whosoeuer stayeth himselfe vpon the commā ­dement of god, he hath defence enough: if men be not content, there is no cause why he should passe for their iudgements any more. And Here­by wee gather that the faithfull ministers of gods worde, may in such sort giue an account of their doctrine, that they may no whit impayr the credite and certaintie thereof: to wit, if they shew that it was giuen thē by God, but if they shall deale with vniust men, who will not be enforced with the reuerence of God to yeeld, let vs let them alone with their ob­stinacie, appealing vnto the day of the Lorde. And we must also note, [Page 269] that we doe not only resist God by striuing against him, but also by lin­gering, if we doe not that which our calling requireth and which is pro­per to it. For Peter saith, that he cannot denie baptisme and brotherly fellowship to the Gentiles, but that he should be an enemie to God. But he should haue assayed nothing which was manifestly contrarie to the grace of God. That is true in deed, but he which doth not receiue those whom god offereth, and shutteth the gate which god openeth, he hinde­reth the work of God so much as in him lieth: as we say at this day, that those men make warre against god, who are set against the baptising of infants: because they most cruelly exclude those out of the church whō god hath adopted into the church: and they depriue those of the out­ward signe whom God vouchsafeth to call his children. Like vnto this is that kind of resisting, in that many dissemblers, who, whiles they bee magistrates ought to assist according to their office, the martyres of Christ, goe about to stop their mouthes and to take from them their li­bertie. For because they hate the truth, they woulde haue it suppres­sed.

18 When they heard these things they were quieted. The end doth shew that those were not moued with malice, which did contend with Peter. For this is an euident signe of godlinesse, in that beeing throughly in­structed touching the will of God, they cease foorthwith to contend. By which example we are taught that those are not to be despised, who be­ing offended through vnaduised zeale, reproue any thing wrongfully: but that their consciences must be appeased by the worde of god, which are troubled by errour, and that their docilitie is tryed at least thus far foorth. As touching vs, we doe hereby in like sort learne, whereuppon our iudgemēt must depend: namely, vpon the sole & simple beck of god. For this honor is due to him, that his will be to vs the certaine and prin­cipall rule of truth and iustice. So often as it is requisite for vs to know the cause of any thing, the Lorde doth not conceale the same from vs: but to the end he may accustome our faith vnto iust obedience, hee tel­leth vs sometimes simply and plainely that this or that thing pleaseth him. Hee which graunteth libertie to himselfe to inquire farther, and taketh a delight in his curiositie, doth nothing els but throw himself head­long with diuelish boldnesse. And Luke doth not only declare that these men held their peace, but that they gaue glory also to God. Some are in­forced by shame to hold their peace, who notwithstanding keepe in that in their minds, which they dare not vtter. That is rather a dissemblance of modestie, thē docilitie. But these men doe so throughly submit them­selues to God, that they are not afraide nor ashamed to recant by and by.

Then hath God. Luke doth briefly declare in these wordes, what the gospell containeth, and to what end it tendeth: to wit, that God may re­concile men to himselfe, being renued by his Spirite. The worde Repen­taunce, alone is expressed in this place: but when he addeth vnto life, it ap­peareth plainly that it is not separated from faith. Therefore whosoeuer will rightly profit, in the gospel, let him put off the old man and thinke [Page 270] vpon newnesse of life: that done let him know for a certaintie that he is not called in vain vnto repentance, Ephe. 4.22. but that there is saluation prepared for him in Christ. So shall it come to passe that the hope & assurance of saluation shall rest vpō the free mercie of god alone, & that the forgiue­nes of sins shall notwithstanding be no cause of sluggish securitie. This member to giue repentance, may be expoūded two maner of wayes: either that God graunted to the Gentiles place for repentaunce, when as hee would haue his gospel preached to them: or that he circumcised their heartes by his Spirite, as Moses saith: and made them fleshy harts of sto­nie hearts, as saith Ezechiel. For it is a worke proper to God alone, to fashion, Deut. 30.6. Eze. 11.9. and to beget men againe, that they may begin to bee new crea­tures: and it agreeth better with this second sense, it is not so much rac­ked, and it agreeth better with the phrase of scripture.

19 Those which were scattered abroad. Luke returneth now vnto the for­mer historie & vnto that which folowed in the same. For he had said be­fore, that after that Steeuen was slain, the crueltie of the wicked increa­sed, & many fled hither & thither for feare: so that the Apostles were al­most left alone at Ierusalē. whēas the church was thus torn in peeces, & feare did cause those which were fled to keep silence, or els contempt of strangers. He declareth that that euent did folow which no man woulde haue hoped for: for as the seed is sowen that it may bring foorth frute: so it came to passe through their flight & scattering abroad, that the gospel was spred abroad in nations which were farre of, which was included be­fore within the walles of one citie as in a barne. In like sort it came to passe that the name of Christ passing ouer mountains & seas, did flow e­uen vnto the farthest parts of the world. And by this meanes according to the prophesie of Esay, the consumption did abound in righteousnes. If so many godly mē had not been expelled out of Ierusalem, Cyprus had heard nothing, Phenicia had heard nothing of Christ: yea Italy & Spain which wer farther off had heard nothing. But the Lord brought to passe that of many torne mēbers did arise mo bodies. For how came it to passe that there were churches gathered at Rome & at Puteolum saue onely because a few exiled men, & such as fled away had hrought the Gospell [Page 271] thither with them? And as God did at that time make the indeuours of Satan frustrate after a wonderfull sort, so we need not doubt but that e­uen at this day he will make to himself triumphes of the crosse and per­secution: that the church may better grow together though it be scatte­red abroad. Phenicia ioyneth to Syria & is nigh to Galilee. Antioch is a most famous citie of Syria, at which part it is ioyned to Cilicia.

Speaking to none. Peraduenture they were letted not only with fear of persecutiō, that they durst not speake to the Gentiles, but also with that foolish religion, Mar. 16.15. in that they thought that the childrens bread was thro­wen to the dogs, wheras notwithstanding Christ had commanded that the gospel should be preached to all the world after his resurrection.

20 Luke doth at length declare that certain of thē brought this trea­sure euen vnto the Gentiles. And Luke calleth these Grecians not elle­nes but ellenistai. Therfore some say that those came of the Iewes; yet did they inhabit Grecia, which I do not allow. For seing the Iewes whom he mētioned a little before, wer partly of Cyprus, they must needs be recko­ned in that nūber: because the Iewes count Cyprus a part of Grecia. But Luke distinguisheth thē frō those, whom he calleth afterward ellenistas. Furthermore, forasmuch as hee had saide that the worde was preached at the beginning only to the Iewes, & he ment those who being banished out of their owne countrie, did liue in Cyprus & Phenicia, correcting as it were this exception, he saith, that some of them did teach the Greci­ans. This contrarietie doth cause me to expound it of the Gentiles. For Luke his meaning is, that a few did more freely preach the Gospell, be­cause the calling of the Gentiles was not vnknowen to thē. But the con­stancie of them all deserueth no small prayse, because being deliuered as it were out of the midst of death, they are not afraid to do their dutie to­ward God euen with danger: whence we gather to what end, & how far foorth christians may flie persecution: to wit, that they may spende the residue of their life in spreading abroad the glory of God. If any man de­maund how it came to passe, that strangers lately comming and such as might haue bin suspected among all the Iewes, & hated of them, because they were banished out of Ierusalem, were so bold: I answeare that this came to passe through the singular motion of God, & that they consul­ted together sodainly, according to the occasion offered them. For this deliberation is not of flesh and blood.

21 The hand of the Lord was. Luke proueth by the successe, that the go­spel was offered vnto the Gentiles also by the brethren of Cyprus & Cy­renea not rashly nor vnaduisedly: because their labour was frutefull and profitable. But such increase should neuer haue folowed, vnlesse god had commaunded & fauoured. Therfore it followeth that it pleased god that the Gententiles should be called. The hand as it is wel knowē, doth signi­fie power & strength. Therfore this is Luke his meaning, that god did te­stifie by his present aid that the Gentiles were called together with the Iewes through his directiō, to be made partakers of the grace of Christ. And this blessing of God, serued not a little to confirme the minds of all men. This place did also teach vs, that what paines soeuer the ministers [Page 272] of God take in teaching, it shalbe 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 mē (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 go [...]pel which they had receiued, was true: secondly, that Barnabas sou [...]t nothing els but the glorie of Christ. For when he saith that he saw the grace of [...]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 [Page 273] 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 exhortatiō. 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 en­coūter cōtinually 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 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 be preferred before him. Therfore we see how, forgetting him­selfe he respecteth nothing, but that Christ may be chiefe, how hee set­teth before his eyes the edifying of the church alone, how he is content with the prosperous successe of the Gospel. Therefore Barnabas is no whit afraid least Paul doe any whit debase him by his comming, so hee glorifie Christ.

26 He addeth afterward, that such a holy concord was blessed from heauen: for this was no small honour, that the holy name of christians beganne there for all the whole worlde. Though the Apostles had been long time at Ierusalem, yet god had not vouchsafed to bestowe vpon his church which was there, this excellent title of his sonne: whether it were because at Antioch much people was growne together into one bodie, as well of Iewes, as of Gentiles: or whether it were because the churche might bee better ordered in time of peace: or because they were more bolde to confesse their faith. There were in very deed christians both at Ierusalem and also in Samaria before that time: and we know that Ieru­salem was the first fountaine from which christianitie did flowe. And what is it els to be a disciple of Christe, but to be a christian? But when they began plainely to bee called that which they were, the vse of the name serued greatly to set foorth the glory of Christe, because by this meanes they referred all their religion vnto Christe alone. This was therefore a most excellent worship for the citie of Antioch, that Christ brought foorth his name thence like a standerd, whereby it might bee made knowen to all the worlde that there was some people whose Cap­taine was Christ, and which did glory in his name. But and if Rome had such a colour of pride, who were able to suffer the proud boastings of the Pope and his adherents? They woulde then not without cause thunder out, that Rome is the mother and head of al churches: but it is wel, that seeing they challenge to themselues whatsoeuer, when they come to the matter, they are found altogether vaine, yea Antioch it selfe doth plain­lie proue, that the estate of one place is not continuall, Admit we graunt the Romanes these plausible titles. We haue been somtimes: shall they yet be so bold as to take one halfe of that which belongeth to Antioch? And is the dignitie of Antioch the greater nowe, because the Chri­stians had their name thence? Yea it is rather a manifest mirrour of the horrible vengeance of God. For seeing there is nothing to be seen there but euill fauoured wastinesse, it remaineth that wee learne to humble our selues vnder the mightie hand of God, and that wee knowe, that vn­thankeful [Page 275] men haue not so much libertie graunted them, that they may freely mocke God.

27 Luke commendeth in this place the faith of the men of Antioch by the frute, because they indeuoured to relieue the pouertie of that church (from whence they receiued the gospel) with their abundance: & that did they vnrequested. Such earnest care for the brethren doth suffi­ciētly declare how seriously they worshipped Christ the head of al. Luke doth signifie that the fame of that church was spread abroade: when hee faith, that there came excellent men thither from Ierusalem. But for as much as the word Prophet is taken diuers waies in the new testament, as we may learne by the former Epistle to the Corinthians, those are cal­led prophets in this place, who were indued with the gift of prophesiyng as the foure daughters of Philip shall haue the same title giuen them hereafter. And forasmuch as the foretelling of the famine is attributed to Agabus alone, we may hereby gather, that this was graunted to euery one by a certaine measure to know things to come.

28 He signified by the Spirit. Luke doth plainely expresse that the Spi­rite of God was the authour of this prophesie, that wee may knowe that it was not a coniecture taken by the starres or some other naturall cau­ses: again, that Agabus did not play the Philosopher after the maner of men: but he vttered that which God had appointed by the secrete inspi­ration of the Spirit. Barrennesse may indeed be somtimes fortold by the disposition of the starres, but there is no certaintie in such foretellinges, both because of the opposite concourses, and also especially, because god doth gouerne earthly things at his pleasure, farre otherwise than can be gathered by the starres, that he may lead men away from the peruerse beholding of starres. And although these foretellings haue their degree, yet the prophesies of the Spirit doe far exced them. But it seemeth that the foretelling of the famine was vnluckie, and not to be wished for: for to what end was it for mē to be made miserable before their time, by ha­uing the vnhappy euent fortold? I answer, that there be many causes, for which it is expedient that men should be warned before in time whē the iudgements of God hang ouer their heads, & punishmentes due to their sins. I omit others which are vsuall in the prophetes, bicause they haue a space graūted wherin to repēt, that they may preuent gods iudgement, who haue prouoked his wrath against thēselues: bicause the faithfull are instruct in time, to arme themselues with patiēce: because the obstinate [Page 276] wickednesse of wicked men is conuict: because both good and euill learne that miseries doe not come by chaunce, but that they are punish­ments wherewith God doth punishe the sinnes of the world: because those are awaked out of their sleepe and sluggishnesse by this meanes, who tooke great delight in their vices. The profit of this present prophe­sie appeareth by the text, because the men of Antioch were thereby pricked forwarde to releeue their brethren which were in miserie.

Which happened vnder Claudius. Suetonius also maketh mention of this famine, who saieth that there were crustes or shardes throwen at Claudius his head in the middest of the market, and that he was so sore afraid of stoning, that he had a singular care afterward during his whole life, to make prouision for victuall. And Iosephus in his fifteenth booke of antiquitie, saith: that Iudea was sore oppressed with scarcitie, by reason of continuall drought.

29 But here ariseth a question, seeing that the miserie was common to all, why ought they rather to haue succoured one people, then all the rest? I answere, that for as much as Iudea was impouerished with great destructions of warres and other miseries, the men of Antioch were not without cause more mooued with the miseries of the brethren whiche were there: secondly, the greater the rage of the enemies was, the more wretched was the estate of the brethren. Finally, Paul doth sufficiently declare in the Epistle to the Galathians, Gal. 3. that Iudea had certaine especi­all necessities, whereof all other had regard not without cause. And this thankefulnesse deserued no small commendations, in that the men of Antioch thought that they ought to helpe the needie brethren from whom they had receiued the gospell. For there is nothing more iust then that those shoulde reape earthly thinges who haue sowen spiritu­all things. As euery man is too much bent to prouide for himselfe: eue­rie man might readilie haue excepted and obiected: Why shall not I rather prouide for my selfe? But when they call to minde howe greatly they are indebted to the brethren, omitting that carefulnesse, they turne them selues to help them. In summe, this almes had a double end: for the mē of Antioch did the dutie of charitie toward their needy brethren, & they did also testifie by this signe, what great account they made of the Gospell, whiles that they honoured the place whence it came.

As euerie man was able. Wee see the men of Antioch obserue in this place, that meane, which Paul prescribeth to the Corinthians: whether they did this of themselues, 2. Cor. 8.6. or being instructed by him: and it is not to bee doubted, but that hee continued like to himselfe in both places. Therefore wee must follow this rule, that euerie one, considering how much is graunted him, impart the same courteously with his brethren as one that must giue an account: so shall it come to passe that he which is but poore shal haue a liberal mind, & that a smal reward shalbe coun­ted a fat & gorgeous sacrifice. By this word determined, Luke giueth vs to vnderstand, that theyr oblation was voluntarie. Which thing ought so [Page 277] to be, as Paul teacheth, that we reach out our hand vnto the needie, 2. Cor. 9.7. not as cōstrained, but cheerefully. Whē as he nameth euery one it is all one as if he shuld say, That one did not prescribe another a law, neither did they burthē one another with their preiudice, but that euery mā did be­stow his liberalitie as semed good to himself. and we must note the word diaconias, wherby we are taught that rich mē haue greater abūdance gi­uen thē vpon that conditiō, that they may be the ministers of the poore in the dispensation cōmitted to thē by God. Lastly, Luke teacheth that the blessing was sent not to all the whole nation, but only to those that were of the housholde of faith: not because wee ought neuer to vse any bountifulnesse or curtesie toward the vnbeleeuers, seeing loue ought to extend it selfe vnto all mankinde: but because those ought to be prefer­red, whome God hath ioined and linked to vs more neere, and with a more holy band.

30 Sending it vnto the Elders. Wee must note two thinges in this place, that the men of Antioch did choose faithfull men, and of knowen honestie to carrie their blessing: secondly, that they sent it vnto the El­ders, that they might wisely bestow the same. For if almes be throwē in­to the midst of the common people, or bee set in the midst where euerie one may take what he will, euery man will by and by take it to himself as if it were some common pray: and so he that is most bolde will defraude the needie, yea through his gredinesse hee will cut the throates of the hungrie. Therefore let vs marke these places, which teach that we must not only deale vprightly and faithfully, but that there is also an order & wisedome required as well in making choice, as in all our administratiō. Those are called Elders in whose hands the gouernment of the church was, among whom the Apostles were chiefe: the men of Antioche refer the holy money (which they had appointed for the poore) to their dis­cretiō. If any mā obiect that this was the office of the deacōs, forasmuch as the Apostles did denie that they could both serue tables, and attend vpon doctrine, the answere is easie, that the Deacons were appointed o­uer tables in such sort, that yet notwithstanding they were vnder the El­ders, neither did they any thing but at their appointment.

CHAP. XII.

[Page 278]1 Here foloweth new persecution raised by Herod. We see that the church had som short truce, that it might as it were by a short breathing recouer some courage against the time to come, and that it might then fight afresh. So at this day there is no cause why the faithful hauing borne the bruntes of one or two conflicts should promise thēselues rest, or should desire such a calling as old ouerworn souldiars vse to haue: let this suffice them if the Lord graunt thē some time wherin they may re­couer their strength. This Herod was Agrippa the greater, the sonne of Aristobulus, whom his father slue. Iosephus doth no where call him He­rod, it may be, because he had a brother who was king of Chalcis, whose name was Herod. This man was incensed to afflict the churche not so much for any loue he had to religion, as that by this meanes hee might flatter the common people, which did otherwise not greatly fauour him, or rather he was moued hereunto with tyrannicall crueltie, because hee was afraid of innouation, which tyraunts doe alwaies feare, least it trou­ble the quiet estate of their dominion. Yet it is likely that he did shed in­nocent blood, that according to the common craft of kinges he might gratifie a furious people; because Saint Luke will shortly after declare, that Peter the Apostle was put into prison that he might be a pleasaunt spectacle.

Hee killed Iames. Vndoubtedly the crueltie of this mad man was re­strained and brideled by the secret power of God. For assuredly he wold neuer haue been content with one or two murthers, and so haue abstai­ned from persecuting the rest, but hee woulde rather haue pyled vp martyres vpon heapes, vnlesse God had set his hand against him, and defended his flocke. So when we see that the enemies of godlinesse be­ing full of furie, doe not commit horrible slaughters, that they may mixe and imbrue all things with blood, let vs knowe that we neede not thank their moderation and clemencie for this, but because when the Lorde doth spare his sheep, he doth not suffer them to do so much hurt as they woulde. This Herod was not so courteous, that he would sticke to winne peace or the peoples fauour with the punishent of an hundred men or moe.

Wherefore we must thinke with our selues that hee was tyed by one that had the rule ouer him, that hee might not more vehementlye op­presse the Churche. Hee slue Iames, as, when any sedition is rai­sed, the heads and captaines goe first to the pot, that the common riffe raffe may by their punishment be terrified. Neuerthelesse the Lord suf­fered him whom he had furnished with constancie to bee put to death, that by death he might get the victorie as a strong and inuincible chā ­pion. So that the attempts of Tyrants notwithstanding, God maketh choyce of sweete smelling sacrifices to establish the faith of his gospell. Luke calleth this Iames which was slaine the brother of Iohn, that hee may distinguish him from the sonne of Alpheus. For wheras some make him a thirde cosin of Christes, who was only some one of the disciples, I doe not like of that: because I am by strong reasons perswaded to think [Page 279] that there were no more. Let him that will, repayre to the second to the Galathians. Therefore I thinke that the Apostle and the sonne of Alphe were al one, whom the Iewes threw down headlong from the top of the temple, whose death was so highly commended for his singular prayse of holinesse.

3 Seeing that it pleased the Iewes. It appeareth more plainely by this that Herod was not moued either with any zeale that he had to Moses lawe, or with any hatred of the Gospell, thus to persecute the Churche, but that he might prouide for his owne priuate affayres. For hee pro­ceedeth in his crueltie, that hee may winne the peoples fauour. Ther­fore wee muste knowe that there bee diuers causes, for whiche the Churche is assaulted on euery side. Oftentimes peruers zeale driueth the wicked headlong, to fight for their superstitions, and that they may sacrifice an offering to their idols by sheeding innocent blood: but the more parte is moued with priuate commodities onely. So in times past, at such time as Nero knewe after the burning of the citie, that hee was lothed and hated of the people, hee sought by this subtill meanes to get into fauour againe, or at least he went about to stay their slaun­ders and complaintes, by putting certaine thousandes of the godly to death.

In like sort, that Herod may winne the peoples fauour, who did loue him but a litte, hee putteth the Christians to death as a price where­with hee might redeeme their fauour: and such is our estate at this day: for though all men runne by troupes vppon the members of Christe, yet fewe are pooked forwarde with superstition: but some sell them selues to Antichriste like profitable bond slaues: othersome beare with, and commende the outragious outcries of Monkes and the common peo­ple: but wee in the meane season, beeyng abiectes must bee glad to beare their mockes: yet there is one comfort which doeth excel­lently keepe vs on foote, in that wee knowe that our blood is pre­cious in the sight of Almightie GOD, which the worlde doth shame­fullye abuse: yea the more shamefullie and reprochefullie the wic­ked doe handle vs, so muche the lesse shall Gods goodnesse forsake vs.

4 Adding foure quaternions of souldiars. Luke doth in this place declare by circumstances, that Peter was as it were shut vp in his graue, so that it might seem that hee was quite past hope. For as they diuided the day and night into foure partes by three houres: so Herod diuided the watches, that foure souldiars might alwayes keepe watche, and that one quaternion might succeede another euery third houre. He sheweth the cause why hee was not foorthwith put to death, because it had been an haynous offence to put him to death in the Easter holidayes. There­fore Herod doeth not delay the time as doubtfull what to doe: but doth only waite for opportunitie. Yea hee maketh choice of a time, when as his gifte may bee more plausible, because there came a great multitude together from all partes vnto the holy day.

[Page 280]5 But prayers were made. Luke teacheth here that the faithfull did not in the meane season foreslowe their dutie, Peter stoode in the fore­ward alone, but all the rest fought with their prayers together with him, and they ayded him so much as they were able. Heereby we doe also ga­ther that they were not discouraged: for by praier they testifie that they persist so much as they are able in defence of the cause, for which Peter is in danger of life. This place teacheth, first, how we ought to be affected when we see our brethren persecuted by the wicked, for the testimonie of the gospell. For if wee bee slothfull, and if we be not inwardly tou­ched with their daungers, we doe not only defraude them of the due du­tie of loue, but also treacherously forsake the confession of our faith: and assuredly, if the cause be common, yea if they fight for our saftie and sal­uation, we do not only forsake them, but euen Christ and our selues: and the present necessitie requireth, that they be farre more feruent in prai­er, then commonly they are, whosoeuer will bee counted christians. We see some of our brethren (being brought to extreeme pouertie) liue in exile, others we see imprisoned, many cast into stinking dungeons, manie consumed with fire, yea we see newe torments oftentimes inuented, whereby being long tormented, they may feele death. Vnlesse these pro­uocations sharpen our desire to pray, we be more then blockish. There­fore so sone as any persecution ariseth let vs by and by get our selues to prayer.

Also it is a likely thing that the church tooke greater thought for Pe­ters life, because they shoulde haue suffered great losse if hee had gone. Neither doth Luke say barely, that prayer was made: but he addeth also, that it was earnest and continual. Whereby he giueth vs to vnderstand that the faithfull prayed not coldly or ouer fields, but so long as Peter was in the conflict, the faithfull did what they coulde to helpe him, and that without wearisomnesse. We must alwayes vnderstande the name of God, which is here expressed, whensoeuer mention is made of prayer in the scripture. For this is one of the chiefest and first principles of faith, that we ought to direct our prayers vnto God alone: as he challengeth to himselfe this peculiar worship, Psal. 50.15. Call vppon mee in the day of tribu­lation.

6 When he was about to bring him forth. It seemeth at the first blush that the Church praieth to small purpose: for the day was now appoin­ted wherein Peter should be put to death, and he is within one night of death, and yet the faithfull cease not to pray, because they knowe that when the Lord doeth purpose to deliuer his, hee taketh his time often­times in the last and farthest point of necessitie, and that he hath in his hande diuerse wayes to deliuer. Secondly we may thinke that they did not so much pray for Peters life, as that the Lord would arme him with inuincible fortitude, for the glory of the Gospel: and that God would set the gospel of his son, open to the reproches and slanders of the wicked.

That night he slept. Al these circumstances do more set forth the won­derfull power of God, for who would not haue thought that Peter was alreadie swallowed vp of death? for though he drew breath as yet, yet had he no chinch to creepe out at, for as much as he was beset with ma­ny deathes. Therefore whereas he escapeth from amidst deaths, where­as hee goeth safely among the handes of his hangmen, whereas the chaines are molten and are loosed, whereas the yron gate openeth it selfe to him: hereby it appeareth that it was a meere diuine kinde of de­liuerance, and it was profitable for Peter to bee thus taught by these signes, that he might with more assurance forthwith declare vnto men the grace of God thus knowne. Againe it appeareth by this straite keeping, that Herod meant nothing lesse than to let Peter goe away aliue.

7 A light shined. It is to be thought that Peter alone sawe this light: and that the soldiars did either sleepe so soundly, or else were so amased, that they neither felt nor perceiued any thing. And there might be two causes why god would haue the light to shine: either that Peter might haue the vse thereof, and that the darkenesse might be no hindrance to him: or that it might be to him a signe and token of the heauenly glo­rie. For we reade oftentimes, that the Angels appeared with glistering brightnesse, euen when the Sun did shine. Assuredly Peter might haue gathered by the strange light that God was present: and also hee ought to haue made his profite thereof. When as the Angell smiteth Peters side, it appeereth hereby what a care God hath for his, who watcheth ouer them when they sleepe, and raiseth them when they are drousie. And surely there were nothing more miserable than wee, if the conti­nuance of our prayers alone, did keepe God in his watching ouer vs. For such is the infirmitie of our flesh that wee faint & quaile, & we stand most of all in neede of his helpe, when our mindes being drawne away, do not seeke him. Sleepe is a certaine image of death, and doth chocke [Page 282] and drowne all the senses, what should become of vs, if God should then cease to haue respect to vs? But forasmuch as when the faithfull goe to sleepe, they commit their safetie to God, it commeth to passe by this meanes, that euen their sleepe doth call vpon God. Whereas he saieth that immediatly after the Angel had said the word, the chaines were lo­sed: we gather by this, that there is power ynough in the commande­ment of God alone to remoue al maner lets, when all waies seeme to be stopt on al sids: so that if he intend to appease the motions and tumults of war, although the whole world were appointed in armor, their spears and swords shall forthwith fal out of their hands: on the other side, if he be determined to punish vs and our sinnes with war, in a moment in the twinkling of an eye, their minds which were before giuen to peace, shal wax hot, and they shall lay hand on their swords. Whereas Luke setteth downe seuerally, both the words of the Angel, and also the course of the matter, it serueth for the more certaintie of the historie, that it may in euery respect appeare that Peter was deliuered by God.

9 He knew not that it was true. He did not think that it was a vaine or false visure, as Satan doth oftentimes dilude men with iuglings: but true is taken in this place for that which is done naturally and after the manner of men. For we must note the contrarietie that is betweene the thing it selfe and the vision. Furthermore though he thinke that it is a vision, yet doth he willingly obey: whereby his obedience is prooued: whiles that being content with the commandement of the angel alone, he doth not inquire nor reason what he must do, but doth that which he is commanded to do.

10 When they were past. God was able to haue carried Peter away in the turning of an hand: but he ouercommeth diuerse straits one after another, that the glory of the miracle might be the greater. So be crea­ted the world in sixe dayes, Genes. 1. not because he had any need of space of time, but that he might the better stay vs in the meditating vppon his works: for he applieth the manner of doing vnto our capacity, and vnto the encrease of faith. If Peter had at a sodain ben carried vnto the house where the brethren were assembled, Exod. 20.11 then should one onely deliuerance haue ben acknowledged, but now we see as it were with our eyes that he was deliuered more than ten times.

11 Then Peter returning to himselfe. It is word for word, Being made in himselfe, because being before astonied with a strange and vncredible thing, he was as it were without himselfe. But now at length as it were after a trance, he knoweth that he is deliuered from death. His words set downe by Luke containe a thanksgiuing. For he extolleth with him­selfe the benefit of God which he had tried, and whereof he had tasted, and he doth highly commend it with himselfe, vntil he find some other witnesses. He saith that the Angel was sent of God, according to the common meaning of the godly, who hold that the Angels are appointed to be ministers, to be careful for, and to take charge of their safetie. For vnlesse he had bin thus perswaded, he would not haue spoken of the An­gel. And yet he doth not commend the Angel as the autor of the grace [...] [Page 283] but he ascribeth al the whole praise of the worke to God alone Neither do the angels help vs to this end, that they may deriue vnto themselues euen the least iot of gods glory. Whereas he saith that he was deliuered out of the hand of Herod, he amplifieth the goodnes and benefit of god, by the power of his enimy. To the same end tendeth that which he ad­deth of the Iewes. For the greater the number of the enimies was, the more excellent was the grace of God toward his seruant: for it is a great matter that God alone being fauorable, the deadly hatred of al the whol world should come to nought.

12 Into the house of Mary. It appeareth that shee was a matron of rare godlinesse, whose house was as it were a certaine temple of God, where the brethren did vse to meet togither. And Luke saith, that there were Many assembled there, because seing they could not all meet togither in one place without feare of some tumult, they came togither in diuerse places of the citie in companies, as they could conueniently. For doubt­lesse there were other companies gathered togither elsewhere: because it is not to be thought that (at such time as many of the faithful did giue themselues to praier) the Apostles were not in like sort occupied, & one house could not hold so many. And we must alwayes marke the circum­stance of time, because euē in the heat of the enimies cruelty, the godly were notwithstāding assembled togither. For if at any time this exercise be profitable, then is it most necessary, when hard conflicts approch.

15 When he did knocke at the gate. Whereas they thinke that the maide is madde, which telleth them that Peter was come: we gather by this, that they did not hope or looke for Peters deliuerance, and yet wee will not say that they prayed without faith: because they loo­ked for some other successe, to witte, that Peter being armed with power from heauen, shoulde bee readie whether it were by life or [Page 284] death to glorifie God, that the flocke being terrified with the violent inuasion of woolues might not be scattered abroad, that those that were weake might not faint, that the Lord would put away that whirle winde of persecution. But in that the Lorde graunteth them more than they hoped for, he surpasseth their desires with his infinit goodnes. And now that which was done seemeth to them incredible, that they may bee the more prouoked to praise his power.

Matth. 18.10. It is his Angell. They call him his Angel, who was by God appointed to bee his keeper and the minister of his safetie. In which sense Christ saith that the Angels of little ones do alwayes see the face of his father. And what do they gather hence commonly? That euery particular man hath a particular Angel, which taketh charge of him: but it is too weak. For the scripture doeth sometimes testifie that there is one Angel gi­uen to a great people, Exod. 14.10. 2. Kings. 6.17. Dan. 10.5.12. Psalm. 91.11. Psalm. 34.8. and to one man onely a great hoast. For Elizeus his seruant had his eies opened so that hee sawe in the aire charriots of fire, which were appointed to defend the prophet. And in Daniel there is but one Angel of the Persians, and one of the Grecians named. Nei­ther doeth the Scripture promise to euery man a certaine and peculiar Angel, but rather that the Lorde hath charged his Angels to keepe all the faithfull: also that they pitch their tents about the godly. Therefore that vaine surmise which is common touching the two Angels of euerie man, is prophane. Let this bee sufficient for vs, that the whole hoast of heauen doth watch for the safetie of the Church: and that as necessity of time requireth, sometimes one Angel, sometimes moe doe defende vs with their aide. Assuredly this is vnestimable goodnes of God, in that he saieth that the Angels who are the beames of his brightnesse, are our ministers.

17 Tel Iames and the Brethren. By Brethren I vnderstand not euery one that was of the Church, but the Apostles and elders. For though it were requisite that the myracle should be made knowne to all, yet will Peter worthily for honors sake haue his fellowes in office to be certified there­of. Ecclesiastical writers after Eusebius, report, that this Iames was one of the disciples: but forasmuch as Paul reckoneth him in the number of the three pillars of the Church, I doe not thinke that a disciple was ad­uanced to that dignities, and the Apostles set aside. Wherefore I doe ra­ther coniecture that this was Iames the son of Alphee, whose holinesse was such that it caused the Iewes to wonder at it. And there be two rea­sons for which Peter would haue this ioyfull message brought vnto the brethren: to wit, that he might ridde them of that care which did vexe them: secondly that they might be incouraged with such an example of Gods goodnesse to be the more bold. Whereas he passeth into another place, I thinke it was done for this cause, because forasmuch as the house was well knowne and famous, because many of the brethren resorted thither, hee might lye hidde elsewhere with lesse daunger. Therefore hee sought a place which was not so much suspected of the enimie, and that, that hee might not onely saue himselfe, but also his hostis and others.

[Page 285]18 When it was day. Luke returneth nowe vnto Herod and the soldi­ars: and he saith that there was no small adoe amongst them. For they could not suspect that Peter was taken from them by violence, or that he was escaped by some subtill shift. Herod examineth the matter af­terward as a iudge: but when as he perceiued that the soldiars were in no fault, he himself is also inforced to be a witnesse of the deliuerance wrought by God. Whereas he commandeth them to be carried out of his sight, or to be carried to prison, we may thereby gather, that their faithfulnesse and diligence were approued and seene: for if there had beene any suspition of negligence, there was punishment prepared for them: but the cause why he doeth not let them go free, was partly rage mixed with tyrannous crueltie, and partly shamefastnesse. Though some expound it otherwise, that he commanded that they should be punished forthwith. And whether being angrie he deliuered them to the hang­man, or he was content to punish them with perpetuall imprisonment: it is assuredly an excellent example of blindnes, that whereas he ought to perceiue the power of God, yea though his eyes were shut, yet doth he not bend, neither doth he waxe more meeke, but proceedeth to re­sist God of obstinate malice: thus doth Satan depriue the wicked of vn­derstanding, that in seing they see not: and the Lord by smiting them with this horrible amasednesse doeth iustly reuenge himselfe and his Church.

And descending from Iudea to Caesarea, he staied there.

20 A worthy historie which doth not onely shew as it were in a glasse what end is prepared for the enimies of the Church, but also how great­ly God hateth pride. The scripture saieth that God resisteth the proud. God himselfe did shew a liuely image thereof in the person of Herod. 1. Pet. 5.5. And assuredly men cannot extoll themselues higher than becommeth them, but they shall make warre with God: who, to the end he may sur­passe all, commaundeth all flesh to keepe silence. And if God did so sharply punish pride in a king, whom prosperitie did puffe vp, what shal become of those of the commō sort, who are ridiculously puffed vp with­out cause? Furthermore we must note the course of the historie, that all [Page 286] things go wel with Herod after that he had miserably vexed the church, he enforced the nations round about him being tamed with hunger, to come to craue pardon vppon their knees: as if God had rewarded him well for his wicked furie. This was no smal trial for the godly, who might haue thought thus with themselues, that God cared not for them: and they were afraid least with Herods power his tyranny & crueltie should encrease. But the Lord had another purpose, for he set the oppressor of his Church on high, that he might haue the greater fall. Therefore that shadowish felicitie, wherein he delighted too much, was vnto him a cer­taine fatting against the day of slaughter. In like sort when at this day we see the bloody enimies of the Church carried vp vpon the wings of for­tune into heauen, Pro. 16.18. & 12. there is no cause why we should be discoraged, but let vs rather cal to minde that saying of Salomon, Pride goeth before cala­mitie, and the heart is lifted vp before a fall.

Herod was displeased. Luke vseth the compound participle Thumoma­chon, which signifieth priuie grudging or hatred. Therefore Herod did not make open war against those cities, but such was his displeasure, that he assaied to subdue them by pollicie, as it were by vnderminding them by litle and litle. It is a rare matter saith Demosthenes, for free cities to agree with Monarches. Moreouer Herod was naturally cruel, bold, of vnsatiable couetousnesse: and it is not to be doubted but that Tyrus and Sidon were as it were certaine barres or railes to stay his furie, as they were welthy cities & vnaccustomed to beare the yoke. Also the remem­brance of their old glory might haue incouraged them: forasmuch as pride commeth commonly of wealth: it is no maruell if these two cities were proud: Isai. 23.8. Iob. 12. the one whereof Isaias calleth Queene of the seas, whose marchants he said were kings: and her chapmen Dukes. Also he saieth elsewhere that Sidon was become proud by reason of her wealth. And although they had sundrie times bin brought almost to vtter ruine; yet the commodiousnes of their situation, did shortly restore them to their wonted state. Hereby it came to passe that they could more hardly digest Agrippa of late a base fellow, a man of no estimation, & one who had bin let out of prison, especially seing that he behaued himselfe so cruelly to­ward his own subiects, & was troblesome and iniurious to his neighbors.

Forasmuch as their countrie was nourished. It had not bin good for him to haue assailed the men of Tyre and Sidon with open warre, therefore he giueth commandement that there should no corne nor victuall be ca­ried out of his realme. By this meanes did he without any army besiege them by little and little. For the borders of both cities were strait, and their ground barren, whereas there was a great people to be fed. There­fore after that they were tamed with hunger, they humblie craue peace, and that not free, for assuredly they had some lawes giuen them: and it is to be thought that this Blastus mentioned by Luke, was not with bare words perswaded but with rewards woone to intreat the peace. I know not why Erasmus did thinke it good to translate this place otherwise than the words import.

21 Vpon an appointed day. Luke saith that the men of Tyrus and Sidon [Page 287] had peace granted them, because this was the occasion of the kings ora­tion, without doubt, that he might make them his vnderlings hereafter. The same history is extant in Iosephus in his nineteenth booke of Anti­quities: saue only that he calleth him euery where Agrippa, whom Luke calleth Herod. It is to be thought that Agrippa was his proper name, & that he was called by none other name so long as he was a priuate man: but after that he was aduanced to be a king, he tooke to himself prince­ly dignitie according to the name of his grandfather. Iosephus & Luke agree togither wonderfully in the thing it self, and in all circumstances. First they agree concerning the place. Iosephus saith that his garment was imbroidered with gold, on which when the sunne beames light, it did glister again: & that this was the cause which moued the courteours to call him a God: that he was sodainly wounded: also that there was seene an Owle, sitting vppon a cord ouer his head, which cord did prog­nosticate his ruine. And he is so far from doubting that his sacrilegious pride was punished with this kind of punishment, that he saith that he confessed the same openly amidst his cruel torments, Behold me whom you call a God, I am enforced to finish my life most miserablie. There is no mention made there of the peace made with those of Tyrus & Sidon: but that he made and set forth plaies in honour of Cesar. But it may be that the solemnitie of the plaies was appointed in respect of the peace concluded: which we know was a solemne thing.

23 Forthwith he smote him. As before the Angel was a minister of gods grace in the deliuery of Peter, so now he taketh vengeance vpon Herod. And God doth sometimes vse the ministery of Angels in heauen in pu­nishing: but somtimes he maketh the diuels as hangmen, 1. Sam. 16.14. Iob. 1.11. & 2.7. Exo. 12.29 by whose hand he executeth his iudgements. And this doth he as wel toward his faith­ful seruants, as toward the reprobate. Saul was troubled and vexed by sa­tan, but the same did also befal holy Iob. In the Psalm the punishments wherewith God doth chasten the wicked, are attributed to the euil An­gels: yet we see how the Angel which had the gouernment of the safetie of the Church, smiteth the Egyptians in the first begotten: although the scripture calleth the wicked spirits Gods spirits, because they are obedi­ent to his commandemēt though ful sore against their wil. But wher the epithite Euil, is not added as in this place, we must vnderstand the angel which doth willingly obey God, and yet the shape of the Owle, whereof Iosephus maketh mention, did rather serue to figure the diuel, than an heauenly Angel. Furthermore, I dare not affirme for a suretie what ma­ner disease that was. The word which Luke vseth doth signifie, that he was eaten vp of wormes. Many coniect that it was a lousie disease. This is certaine, that euen when he was yet aliue he was corrupt with stinke & rottennes, so that he was as it were a liuing carcase. So that he was not onely vexed with cruel torments, but also made a laughing stocke to all men, & of al men reuiled. For God intended to make choise of a kind of punishment, wherwith he might oppres the cruelty of a proud man with extrem ignominy. If he had bin ouercom of som great & valiant army, & had bin brought to pouerty, the iudgment of god had not bin so marked: [Page 288] and this had bin an honest and princely chastisement: but forasmuch as he abhorreth lice and wormes, and this filthines commeth out of his body, Exo. 8.17.24. which doth kill him by eating him vp, he is handled according to his deserts. In like sort Pharao, forasmuch as he did so oft exalt himself against God with vntamed pride, he was not orderly assailed by some prince that did border vpon him, but Locusts and caterpillars were gods warriars to make warre against him, for the more proudly a man exal­teth himself: the more doth he deserue to be cast downe of God into the lowest hell with shame and reproch. This is the reason why he set this feigned God Herod, to be eaten vp of wormes: which he was at length enforced to grant, when he said, Behold me whom ye saluted as a God, I die myserablie. Such a manifest example of horrible vengance in a kings person, ought to terrifie vs not a little, from presuming to take to our selues more than we ought: and that we doe not suffer our selues to be made drunke with the false commendation and flattery of men as with deadly poison.

Because he gaue not the glorie to God. He is condemned of sacrilege not only because he suffered himself to be called god, but because forgetting himselfe, he tooke to himselfe the honor due to God. We do not reade that the king of Babilon was thus extolled: and yet the Prophet vpbrai­deth to him that he went about to make himself equal with God. Ther­fore this sacrilege is a common fault in all proud men, Isai. 14 13.14. because by taking to themselues more than they ought, they darken the glory of God: and so like gyants, so much as euer they are able, they indeuor to pluck God out of his seat. Howsoeuer they do not vsurpe the title of God, neither openly boast with their mouth that they are gods, yet because they take to themselues that which is proper to God, they desire to be and to be accounted gods, hauing brought him vnder. Furthermore the Prophet pointeth out the beginning of this euill in one word, when he bringeth in Nabucadonezer speaking on this wise, Isai. 14. I will go vp. Wherefore there is but one remedie, if euery one keepe himselfe in that degree wherein he is placed. Let those who are base and castawayes not desire to climbe higher: let kings and those who are aboue others, remember that they are mortall, and let them modestly submit their highnes to God. And we must note that it is not ynough if men giue to God onely halfe the honor which is due to him, who chalengeth all that wholly which is his owne: if they submit themselues but in part, whom he will haue to be throughly humbled. Now forasmuch as the Scripture dispoileth vs quite of all praise of wisedome, vertue, and righteousnes, there is no one of vs that can take to himselfe the least iot of glory, without sacrilegious rob­bing of God. And it is a wonder, that seing the Scripture pronounceth that all those make as it were open war against God, which exalt them­selues, and we do all grant, that that cannot be done without our ouer­throw: the greatest part of men runneth notwithstanding headlong with furious boldnesse vnto their owne destruction. For there is scarce one of an hundred who being mindfull of his condition, doth leaue to God his glory vndiminished.

[Page 289]24 And the word of God. When the tyrant was once taken out of the way, the Church was sodainly deliuered as it were out of the iawes of the wolfe. Psa. 44.23. Therefore though the faithfull be accounted as sheepe ap­pointed to be slaine, yet the Church doth alwayes ouerliue her enimies: and though the word of God seeme oftentimes to be oppressed with the wicked tyranny of men: yet it getteth vp the head againe by and by. Rom. 8.36. For Luke determined not only to report what hapned after that Herod was dead, but also by this example to encourage vs, that we may be assured, that God will do that in all ages, which he then did, to the end the gos­pel may at length breake through all impediments of the enimies, and that the more the church is minished, it may the more encrease through the heauenly blessing.

25 And Barnabas and Paul. The ministerie which Luke saith Barna­bas and Paul did finish, must be referred vnto the almes, whereof men­tion was made before. For after that Agabus the Prophet had foretold the famine and barrennesse, the brethren gathered money at Antioch, whereby they might relieue the necessitie of the Church which was at Ierusalem, the carrying of this mony was committed to Barnabas and Paul. Now Luke saith that they returned to Antioch, that he may passe ouer vnto a new historie. He addeth that they tooke with them Iohn whose syrname was Marke, whose mother was honorablie commended before, that he might keepe them company, who was afterward as we shal see, a cause of griuous and dangerous discord betweene them.

CHAP. XIII.

1 Here followeth an historie not onely worthy to be remembred, but also very profitable to be knowne, how Paul was appointed the tea­cher of the Gentiles, for his calling was as it were a key, whereby God opened to vs the kingdome of heauen. We know that the couenant of eternall life was properly concluded with the Iewes, Ephe. 2.12 so that we had no­thing to do with Gods inheritance, forasmuch as we were strangers: and the wall of seperation was put betweene, which did distinguish those of the houshold from strangers. Therefore it had profited vs nothing, that Christ brought saluation vnto the world, vnlesse the disagreement be­ing taken away, there had bin some entrance made for vs into the Church. The Apostles had alreadie receiued commandement, Mar. 16.15 touching the preaching of the Gospel throughout the whole world, but they had kept themselues vntil this time within the borders of Iudea. When [Page 290] Peter was sent to Cornelius, it was a thing so new and strange, that it was almost counted a monster: secondly that might seeme to be a pri­uiledge granted to a few men extraordinarily: but now forasmuch as God doth plainely and openly appoint Paul and Barnabas to be Apo­stles of the Gentiles, by this meanes he maketh them equall with the Iewes: that the Gospel may begin to be common as wel to the one as to the other. And now the wal of seperation is taken away, that both those who were farre off and those which were nigh hand may be reconciled to God: and that being gathered vnder one head, they may grow togi­ther to be one bodie. Therefore Paul his calling ought to be of no lesse weight amongst vs, Genes. 22.17. than if God should crie from heauen in the hearing of all men, That, the saluation promised in times past to Abraham and to the seede of Abraham, doth no lesse appertaine vnto vs at this day, than if we had come out of the loynes of Abraham. For this cause is it that Paul laboureth so much in defense and auouching of his calling: that the Gentiles may assuredly perswade themselues, that the doctrin of the gospel was not brought to them by chance, Gala. 15. & 2.8. neither by mans rash­nesse, but first by the wonderfull counsell of God, secondly by expresse commandement, whiles that he made that knowne to men which he had decreed with himselfe.

Ephe. 4.11. 1. Cor. 12.28. There were in the Church. I haue declared in the fourth to the Ephesi­ans, and in the twelfe of the former to the Corinthians, what diffe­rence there is (at least in my iudgement) betweene Doctors and Pro­phets. It may be that they are in this place Synonyma, or that they sig­nifie both one thing, so that this is Lukes meaning, that there were ma­nie men in that Church endewed with singuler grace of the Spirite, to teach. Surely I cannot see how it can hange togither to vnderstand by Prophets, those which were endewed with the gift of foretelling things: but I thinke rather that it signifieth excellent interpreters of scripture. And such had the office to teach & exhort, as Paul doth testifie in the fourteenth of the former to the Corinthians. 1. Cor. 14.27. We must mark Luke his drift: Paul and Barnabas were ministers of the church of Antioch, God calleth them thence now vnto another place. Least any man shuld think that, that Church was destitute of good & fit ministers, so that God did prouide for other Churches with the losse of it: Luke preuenteth this, & saith, that there was such store there, that though it did helpe others, yet did there remaine sufficient for the vse thereof: whereby appeareth how plentifully God had powred out his grace vpon the church, whence riuers as it were might be deducted & caried into diuers places. So euen in our time, God doeth so enrich certaine Churches more than other, that they be seminaries to spread abroad the doctrine of the Gospel. It must needs be that Manaim who was brought vp with Herod, came of some noble family. And this doeth Luke recite of purpose, that he may set forth to vs his godlines, who despising worldly pompe, had coupled himself to the simple & despysed flock of Christ. He might in deed haue bin a principall courteour, if he had bin ruled by ambition: but that he may wholly addict himselfe to Christ, he refuseth not to change those [Page 291] smokes of honor with reproch and ignominy. For if we consider in what state the church stoode then, he could not giue his name to the Gospel, vnlesse he should make himself subiect to common infamy. Therfore the Lord meant to teach vs by his example to despise the world, that those may learne with a valiant and lofty mind to despise the world, who can­not otherwise be true christians, vnles they cast away those things which are precious to the flesh, as hurtful lets and hindrances.

2 And they ministred to the Lord. The word which Luke vseth doth not onely signifie to be occupied about holy things, but also some times to beare publike offices. And because the holy rites of the Gentiles did for the most part consist vpon burnt offerings and sacrifices: it is often­times takē for to offer sacrifice: which sense did wel like the Papists, that they might proue that the Apostles did vse some sacrifice. But admit it were so: yet do they foolishly pretend for defense of their Masse that the Teachers of Antioch did sacrifice. First forasmuch as the word is of the plurall number, it followeth that euery one of them did say Masse. But letting toies passe, I say we must consider, what maner of sacrifice Christ commended to his Church. The Papists feigne that the office of Priest­hood is inioyned them, to sacrifice Christ, and by sacrificing him to re­deeme peace with God. There is so little mention made hereof in scrip­ture, that the sonne of god doth rather chalenge this honor to himselfe alone. Wherfore Christs Church hath another Priesthood, to wit, that euery man may offer himselfe and his to God: and that the publike mi­nisters may sacrifice to God, soules, with the spirituall sword of the Gos­pel, as Paul teacheth Rom. 15.16. Moreouer the prayers of all the god­ly, are the spiritual calues of the lippes, wherewith God is well pleased, when they are offered vp vpon the holy Altar; that is in Christs name, Osee. 14.3. Hebru. 13.15. in the thirteenth to the Hebrewes. Therefore when Luke saith that the Prophetes and teachers ministred to God when the Spirite spake to them: I vnderstand nothing else but that they were in the publike ac­tion. He addeth fasting, that we may know that their minds were then free from al impediments, that nothing might hinder them from giuing attēdance to prophecying. But the question is whether they keept a cō ­mon fast, or Luke doth only signifie that they were fasting thē vntil that time. This is without question that these circumstances were expressed, that Paul his calling may cary the more credit amongst vs.

Seperate to me. God commandeth that Paul and Barnabas be sent, by the consent of the Church, thither whither he had appointed them to be sent. Whereby we gather that there is no lawfull election of Pastors, saue only wherein God is chiefe. For whereas he hath commanded that the Church should elect pastors & Bishops, he hath not therefore gran­ted men so much libertie, but that he will beare the chiefest sway as the chiefe gouernour. The ordinarie election of Pastours differeth from this appointing of Paul & Barnabas, because it was requisite that they shuld be appointed by the heauenly Oracle, to be the Apostles of the Gen­tiles: which is not necessarie to be done daily in ordaining Pastours. But they agree in this, that as God did testifie that Paul and Barnabas [Page 292] were already appointed by his decree to preach the gospel: so none may be called vnto the office of teaching saue onely those whom God hath already chosen to himselfe after a sort. Furthermore there is no neede that the Spirite should cry to vs out of heauen, that he is called of God about whom we are, because we receiue those as it were from hand to hand (as they say) whom God hath furnished with necessarie gifts, for­asmuch as they are framed and made fit by his hand. But whereas Luke saith in this place, that Paul was appointed by the voyces and consents of the Church: it doth seeme not to agree with Pauls own words, Galat. 1.1. where he doth denie that he was called of men or by men. I answere that he was made an Apostle long before (and that by no voices of men) before such time as he was sent vnto the Gentiles: and he had now already ex­ecuted the office of an Apostle many yeeres, when he was called to go to the Gentiles by a new oracle. Wherefore that he may haue God for the author of his apostleship, it is not without cause that he excludeth mē. And he doth not now command that he be ordained by the church, therefore, that his calling may depend vpon men: but God publisheth that his decree which was as yet knowne to a few, and that with a pub­like commandement, and he commandeth that it be sealed with the so­lemne subscription of the Church. Ephe. 2.14 Therefore this is the meaning of the words. That this is the time, wherein Paul must preach the Gospel, a­mong the Gentiles, and the wall being pulled downe, he must gather a Church of the Gentiles, who were before strangers from the kingdome of God. For although god had vsed him hitherto at Antioch & elswhere, this was now added as a peculiar thing, that god did intend to adopt the Gentiles into the same inheritance of life with the Iewes. But and if he were thus created a teacher of the Church from the beginning, he shuld not then haue bin called at that time by men. For seing the Lord doth pronounce that he had called him, what doth he leaue for the Church, saue onely that they subscribe obediently? For mens iudgement is not here put in as in a doubtful matter, neither haue their voices & consents any freedome. But we must marke what I haue already said, that Paul & Barnabas are not now onely appointed teachers, but they haue an ex­traordinary office inioyned thē, that they may begin to bring the grace of God commonly vnto the Gentiles. And that doe the words import when it is said, Seperate to the work. For vndoubtedly he speaketh of a new worke, & which had heretofore not bin vsed. But how is Barnabas in this place appointed to be Pauls companion and fellow in office, who as far as we can read, did neuer execute the office of teaching? yea who did al­wayes giue Paul leaue to teach, without saying any thing himselfe? I an­swere that he had occasions ynough offered him to speake in Paul his absence, so that they had both of them ynough to do. For one could not alwayes be present in all places. It is not to be doubted but that he did faithfully discharge that duty which God had inioyned him, and that he was no dumbe looker on. And why should we wonder that Luke doth not set downe his sermons in plaine words, seing that he scarce repeateth one of a thousand, of Pauls?

The Spirit said. Whatsoeuer Macedonius and his sect obiect that they may turne their backs, yet we haue a more plaine and sound testimony of the diuine essense of the spirit in this place, than that they can escape it and make it frustrate. There is nothing more proper to god, than with his power and commandement to gouerne the Church alone. But the Spirit chalengeth this right, when he commandeth that Paul & Barna­bas be seperated to him, and testifieth that they were called by his beck. Assuredly we must needs confesse that the bodie of the Church is lame and without a head, vnlesse we confesse that it is God who ordereth the same at his pleasure, who setteth teachers ouer it, who gouerneth the proceedings and order thereof. We shall haue afterward Chapter 20. in Pauls sermon, that all Bishops are placed by the holy Ghost, which gouerne the Church. Act. 20.28. But no man is to be counted a lawfull Pastour of the Church, as the same Paul witnesseth, saue he which is called of God: Neither doth God point out false Prophets by any other marke, saue onely by this, that he hath not sent them. Therefore we gather that the holy Ghost is God in deede, whose authoritie is sufficient to choose Pastours, and who hath the chiefe rule in choosing them. Which is likewise confirmed out of the words of Esay: Isai. 48. And nowe beholde the Lord hath sent me, and his Spirite. Furthermore we must note out of these words, that he is a person truely subsisting in God. For if we ad­mit Sabellius his inuention, that the worde Spirite importeth no per­son, but that it is a bare adiunct, that shalbe a foolish and absurd speech, that the holy Ghost hath said: Isaias also should foolishly ascribe to him the sending of a Prophet.

3 When they had fasted and praied. That they may obey the Oracle, they do not onely send Paul and Barnabas away: but also with a solemn rite they appoint them to be the Apostles of the Gentiles. It is without question that this was a publike fast. Luke said before that they were fasting, forasmuch as they were busied in their ministerie: it might be that that was according to the custome, but now there is another rea­son. For in appointing a publike fast, which vsed to be done in hard mat­ters and of great importance, they prouoke both themselues and others vnto an earnest feruentnesse in prayer. For this is oftentimes added in Scripture as a helpe to praier. But (it was a matter of such weight to e­rect the kingdome of Christ amongst the Gentiles) the teachers of An­tioch do not without cause earnestly pray the Lord, that he will inable his seruants. And that was not the end of their praier, that God would by his Spirit of wisdome & discretion, gouerne their iudgments in choo­sing: because al disputation or doubting concerning this matter was ta­ken away: but that God would furnish those with the Spirit of wisdome and strength, whom he had alreadie chosen to himselfe: that he would strengthen them with his power against all the inuasions of Satan and the world: that he would blesse their labors, that they might not be vn­fruitful: that he would open a gate for the new preaching of the gospel. The laying on of hands which Luke reckneth vp in the third place, was a kinde of consecration, as we haue said Chapter 6. Acts. 6.6. For the Apostles [Page 294] retained the ceremonie which was vsed amongst the Iewes according to the old custome of the Law: as also kneeling & such rites, which were profitable to exercise godlinesse. In sum, this is the end why they laid their hands vpon Barnabas and Paul, that the church might offer them to God, and that they might with their consent declare that this office was inioyned them by God. For the calling was properly Gods alone: but the externall ordaining did belong to the Church, and that accor­ding to the heauenly Oracle.

4 Being sent out by the holy Ghost. There is no mention made heere of the Election made by the Church, because it was altogither a diuine calling: the Church did onely receiue those who were offered them by the hand of God. He saith that they came first to Seleucia, which was a Citie of Syria. There was indeede a countrie of the same name: but it is more likely that Luke speaketh of the Citie, which was not far from Cyprus by sea.

5 He saith that they beganne to preach the Gospel first in Salamis a famous Citie of Cyprus. Notwithstanding they seem to begin amisse: for whereas they were sent specially to the Gentiles, they preach the word of God neuerthelesse to the Iewes, I answere that they were not so addicted to the Gentiles, that setting aside the Iewes it stoode them vppon to goe streight to the Gentiles. For when God did make them teachers of the Gentiles, he did not depose them from the office which they had heretofore exercised. So that there was no reason to let them, but that they might take paines both with Iewes and Gentiles: yea [Page 295] farther it was meete that they shoulde beginne with the Iewes, as we shall see in the end of the Chapter. Moreouer Luke addeth by the way, that they were holpen by Iohn: for his meaning is not that hee was their minister for any priuat vse, or for the vses of bodie: but rather in that hee was their helper to preach the Gospel, hee commendeth his godly studie and industrie. Not that the degree of honour was equall, but because the labour was common to all: for which cause hee had the lesse excuse afterward, seing that he forsooke the holy cal­ling.

6 When they had passed ouer. It is to be thought that this their passage was not altogither without fruit: and assuredly Luke would neuer haue passed ouer with silence a generall repulse, but it was sufficient for him to say, that they were not idle in the office of teaching, in their iorney, seeing that he maketh haste vnto a famous historie, which he will set downe immediatly. And forasmuch as Salamis situate vpon the East coast, did looke toward Siria, it was requisite that Paul and Barnabas should passe through the midst of the Iland vnto the otherside, that they might come to Paphus. For Paphus was a Cittie situate vppon the Sea coast toward the South. Furthermore though all the Iland were dedicated to Venus, yet Paphus was the principall sea of the Idol. For which cause the goodnesse of God is more wonderfull in that he would haue the light of his Gospel to pearce into such a filthy and cruel den. For we may thereby gather what manner integritie, and chastity, and honestie, and temperance was in that Cittie, in that religion did grant libertie to the inhabitants to commit all manner shamefull and haynous offences.

They found a certaine false Prophet. Seing that religion was quite cor­ [...]upt among the Iewes, it is no maruel if they fell away vnto many wic­ [...]ed superstitions. And for as much as they had hitherto professed that they worshipped a certain peculiar god, this was a fair colour to deceiue withall, seeing that they might pretend the name of the vnknowne God, at their pleasure: but this is a wonder how it was possible for E­ [...]imas with his iuggling to cosin a graue and wise man. For we know that the Iewes were at that time hated of all the world: and especiallie of the Romans, and with hatred was coupled extreame contempt of them.

Nowe Luke doth not without cause expresly commende Sergius his wisedome, least any man should thinke that his foolishnesse and light­nesse was subiect to the seducings of the Sorcerer. His meaning was in deede to shewe in a cleare myrrour, howe friuolous and vaine mans wisedome is, which cannot beware of such grosse subtiltie of Sathan. And assuredlie where the trueth of God doeth not appeare, the more men seem to be wise, the more filthylie foolish are they. Wee see what filthie monsters of superstitions did reigne amongst the most wittie Gentiles, and such as were furnished with all manner learning. There­fore there is neither iudgement not wisedome saue onely from the Spirit of God. And this is the iust vengeance of God vpon all idolaters, [Page 296] that being deliuered vp to a reprobate sense they can discerne nothing. Rom. 1.28. Though it may be that Sergius Paulus being wery of superstitions, did then begin to desire a more pure worship of god, at such time as he light vpon that sorcerer. Which if we receiue, it was surely a wonderful iudg­ment of God, that he suffered a man godly affected to throw himselfe headlong into the snares of satan. But God doth somtimes so exercise his elect, that he causeth them to wander many waies, before they be directed into the right way.

7 And wheras Sergius Paulus desiring some better thing than that which he had learned from his childhood, was vnaptly drawne a side vnto diuerse superstitions, I gather heereby, that he sendeth for Paul and Barnabas of his owne accord, to teach him. Therefore he had con­ceiued a certain reuerence & feare of God, though he knew him not as yet, & forasmuch as he was perswaded that that was the true god which was worshiped in Iudea, he desired to know out of his word a pure and certaine rul [...] of Godlinesse: so soone as he hath tasted of the dotings of the false prophet hee standeth in doubt. And it is not to be doub­ted but that God doth sollicit his minde, that he may not be altogither staied in vanitie, though he suffered himselfe to be disceiued for a time by a wicked man.

8 To turne away the deputie from the faith. No maruell if the seducer seeke to put away the light, whereby he saw his owne darknes driuen a­way. The same stoure haue we at this day with a number of brablers, who vsing to sell their smokes, and to shut by all shifts possible the eyes of the simple, that they may not behold the sunne of righteousnes being now risen. We must wrastle with such lets: for as there be alwayes, and euery where magicians present, which procure vs some busines: Satan thrusteth in lets ynough which possesse our minds to driue away Christ: which the flesh is too ready to receiue. Finally both the inticements of the world and the wicked affections of our flesh, are as many charmes, whereby Satan ceaseth not to ouerthrow the faith.

9 And Saul who was also called Paul. Luke sheweth now how God brake the bond wherein the deputie was bound. For seing that he was too much addicted to the magician, he could not embrace true doctrin as one that was free and at libertie: for the diuell keepeth those minds (which he hath intangled) in his slauery after a wonderfull and vncre­dible manner, that they cannot see euen the most plaine truth: but so soone as he was once vanquished, Paul could easily enter in vnto the deputie. And marke what Luke saith, that the faith is ouerthrowne, when the word of God is resisted. Whence we may gather, that Faith is so grounded in the word, that without this shoare it fainteth at euerie assault: yea that it is nothing else but the spirituall building of the word of God.

10 O thou full of all deceit. It was not without cause that Paul was thus hot and angrie, for he had no hope to do any good if he should deale af­ter some moderate & milde sort. We must alwaies begin with doctrine, and those are also to be admonished, exhorted, and pricked forward, [Page 297] who do not as yet appear to be altogether obstinate. Neither doth Paul so vehemently inueigh against the sorcerer at the first dash: but when he seeth him maliciously and manifestly fight against the doctrine of god­linesse, he handleth him like a bondslaue of Satan. Thus must wee deale with the desperate enemies of the gospel, in whom appeareth open con­tumacie, and wicked contempt of God, especially when they stoppe the way before others. And least any man should thinke that Paul was out of measure angrie, Luke saith plainely, that the inspiration of the spirite was his guide. Wherefore this heat of zeale is not only not to be repre­hēded, but it ought to make the profane contemners of God sore afraid, who feare not to rebell against his worde: forasmuch as this iudgement is giuen vpon them all not by mortall man, but by the holy Ghost, by the mouth of Paul. As touching the wordes, this place refuteth their error, who thinke that Paul tooke his name of the deputie, as if hee had set vp some token of victorie. There may many reasons bee brought and those strong enough, on the contrarie: but this one place is sufficient, where Luke sheweth that at suche time as the deputie was not brought to the faith he had two names. And it is not to be douted, but that he retained his owne name amongst the Iewes, and we know that this was an vsuall thing, that those who were citizens of Rome should borow some Italian name. Luke ioyneth subtiltie with deceit which is contrarie to sinceri­tie: to wit, whiles craftie men transforme their wit hither and thither, so that they haue in them no simplicitie, though the Greeke worde which Luke vseth, signifieth readie boldnesse to doe hurt: but the former signi­fication agreeth better. By the sonne of the Diuell, is meant a reprobate and desperate man. Such are all those which resist maliciously and as it were of set purpose, that which is iust and right: therefore Paul addeth that he is a great enemie of all righteousnesse.

Doest thou not cease to peruert. He calleth all that meanes wherby the Lord bringeth vs vnto himselfe, the wayes of the Lorde. Hee testifieth that this is plaine and streight: and hee accuseth the sorcerer, for ma­king the same, crooked, full of turninges, and doubtfull, with his boughts and turnes. Whence may be gathered a profitable doctrine, that it com­meth to passe through the subtiltie of Satan that wee doe not readilie with streight course goe vnto the Lord. For he sheweth vs in his worde a plaine way and such as is not thornie. Wherefore wee must take good heed of seducers, which trouble the way with their ditches or thornes, or els make the same hard and vnpleasaunt. And it shall bee conuenient to repeate here, that which I touched before, that the seruants of Christe must not be blamed if they doe sore inueigh against the professed ene­mies of sound doctrine: vnlesse we will accuse the holy Ghost of intem­perancie. Neither am I ignorāt how easily men may fall in this point, for which cause godly teachers must take so much the more heed, first that they fauour not the affections of the flesh too much vnder the colour of zeale: secondly, that they breake not out with headlong and vnseaso­nable heat, where there is yet place for moderation: thirdly, that they giue not themselues ouer to foolish and vncomely railing: but only that [Page 298] they expresse the vnseemelinesse of the thing by grauitie and weight of wordes. Such was the vehemencie of holy zeale and of the spirit in the prophets, which if daintie and soft men iudge troublesome and raging, they consider not how deare and precious Gods truth is to him. Nowe there riseth not one Elimas to subuert the faith, but manie, and those which are far more wicked. For we see with what sacrilegious boldnesse they despoyle God of al honour, with what filthie corruptions they pro­fane all religion, how cruelly they throw miserable soules headlong in­to eternall destruction, how vnseemelily they mocke Christ, how filthily they disfigure all the whole worship of God, with what cruell reproches they rēt the holy truth of god, with what barbarous tyrāny they lay wast the church of God: so that you would say that they tread god vnder foot. And yet there be manie crabbed philosophers, who wold haue these fu­rious Giants flattered and clawed by the back. But forasmuch as it doth euidently appeare that such did neuer tast what that meaneth, the zeal of thy house hath eaten me vp: Psal. 69.10. let vs, bidding adue to their coldnesse or rather sluggishnesse, be most hoat as becommeth vs, in maintaining the glory of God.

11 Behold the hand. The hand is put heere to punish: whereby hee doth signifie, that God is the authour of this punishment, and that hee is onely the minister, Furthermore I thinke that this habilitie is that which Paul calleth dunamis or power. 1. Cor. 12.28. For as they did excel in power of the Spirite to helpe the faithfull with myracles, so had they the whip in their hand to tame the rebellious and obstinate with all. Such venge­ance of God did Peter shew vpon Ananias and Sapphyra. But because myracles ought for the most part to resemble the nature of Christ, Acts. 5. who is all gentle, sweet, bountifull, and mercifull: therefore he would seldome haue the apostles to shew examples of the cōtrary power. Neither must we think that they wer indued with this power to punish any man so of­ten as it seemed good in their own eies, but the same Spirit of god which did thus arm them, did direct them vnto the lawfull and right vse. Ther­fore we must remember that which we had before, that Paul spake by inspiration of the Spirit.

Furthermore, it was a very fit kinde of punishment. For seeing that the sorcerer assayed to darkē the sunne, and to take from others the be­nefit of the light, he was by good right cast into horrible darknesse. But now forasmuch as many of the Papists doe farre exceed this sorcerer at this day in vngodlines, it is a wonder why they be suffered to be so bolde without being punished. Is the hand of God weakened? Is he lesse care­full for his glorie? Hath he no care to reuenge the Gospel? I answeare, that this visile punishment, which was once laid vppon the sorcerer, and suche as this, are perpetuall examples of Gods wrath against all those who are not afraid either to corrupt and depraue, or openly with slaun­ders to resist the pure doctrine of the gospell. For wee doe knowe that myracles were wrought for a time to this end, that they may continual­lie be in force, and bee fresh before our eyes, and that they may giue vs light to behold the iudgements of God, which we cannot see so plainlie. [Page 299] But it is not for vs to prescribe God this or that way to punish his ene­mies. Sergius Paulus, who before he came to mans estate had no taste of true religion: who from his childhood was infected with diuers supersti­tions, and had very hard lets, which kept him backe from imbracing the faith: lastly, who was bewitched with the dotings of the sorcerer, that he could scarce com to the faith, had need of no smal helps: hereby it came to passe, that God did as it were reach his hand out of heauen manifest­lie, though he helped vs all in his person. For the same gospell, the au­thoritie whereof was then established, is at this day preached to vs, and yet notwithstanding God doeth not so linger, but that hee sheweth his fearefull power diuers wayes against the enemies of the gospell: vnlesse our eyes were so dull when hee sheweth his iudgements, that wee can­not see.

12 Then when the deputie saw. This is that which I saide, that the snares were broken, wherein Elimas kept him intangled. For hee was brought by the myracle vnto faith: because the reuerence of doctrine is the beginning of faith, and the preparation. Therfore forasmuch as hee sawe an euident token of the power of God, he knew that Paul was sent of God, and so he began to reuerence his doctrine, wherof he did doubt before. If God doe now myraculously strengthen in the mindes of many the faith of the gospel, which is shaken with so many & suche strong [...]n­gines: if he bring to passe after an incredible manner, that the course of faith doth passe through a thousande lets, beeing content with this his grace, let vs not murmure against him or reason the matter with him, as if our condition were worse, if hee doe not daily shewe such myracles as we would desire.

13 Here is set downe another of Paules stations. For being depar­ted from Paphus, when he came to Antioch of Pisidia, he made there a worthie sermon, which Luke will recite together with the successe. But before he come to that, he doth by the way speake of the departure of Iohn, because it was afterwarde a cause of dolefull disagreement, when he saith, Paules companions loosed from Paphus, he doeth in the first place meane Paul himselfe, secondly the other, one excepted. So that by noting his softnes, he praiseth others which followed Paul with great constancie.

14 Entering vpon the day of the Sabboths. Hee putteth the plurall num­ber in steed of the singular, as it falleth out oftentimes in other places of [Page 300] scripture. For they were wont to assemble themselues togeather vppon the Saboths, least their rest should be vnprofitable and sluggish. The in­stitution of the Sabboth had another end also, that it might bee a figure of the spirituall rest, when as the faithfull being dead to the worlde, and the flesh, abandon their owne will, and cease from their works. Because we haue the truth hereof in Christ, whiles that being buried togeather with him we put off the old man, therefore the old figure is past. But god had respect also vnto the politike vse, that the Iewes being free from all other cares and businesses might keepe their holy assemblies. So that the ceasing off from earthly workes, did giue a place to their heauenly exercises: So euen at this day we must vse holy dayes: for we must ther­fore omit all other thinges, that we may the more freely serue God.

15 After the lecture of the lawe. There is no mention made of pray­ers, and yet vndoubtedly they were not omitted or foreslowed: but be­cause Luke did intend to set downe the sermon made there by Paul, no maruel if he reckon vp those thinges only, which did belong vnto the or­der of teaching. And this is a notable place, out of which we learne, af­ter what sort they handled doctrine at that time among the Iewes. The Law and the Prophetes had the first place: because there must nothing be set before the church, which was not drawen out of that fountaine. Also we gather by this, that the scripture was not suppressed among a fewe, but that both one and other were admitted to the reading therof, afterwarde, those who were able and had the grace to teach and exhort had the seconde place, as interpreters of the scripture which was read. Notwithstanding Luke sheweth last of all, that euery one was not suffe­red to speake, least confusion should arise by libertie: but the office of exhorting was committed to certaine men, whom hee calleth Rulers of the synagogue, or masters. Therfore Paul and Barnabas begin not forth­with to speake, least they disturbe the accustomed order with too much hast: but they doe modestly stay till they haue lybertie graunted them to speake, and that with their leaue who had authoritie by publike con­sent. We know how corrupt the state of that people was then, and Luke will at length declare in the end of the chapter, that these men of Anti­och were too stout and stubborne in receiuing the grace of Christe: and yet there remained this goodnesse among them, that their assemblies were honestly and decently gouerned, for which cause such euill fauou­red confusion is so much the more shamefull, which is seene at this day among those who will be counted Christians. The Papists doe in deede sing the scriptures in their churches with shrill and sounding voice, but in an vnknowen tongue, so that the people reape no frute therby. There is seldome any doctrine vsed, and it were better for the wicked brablers euen then to hold their peace, who thrust in their own vncleane inuen­tions in steed of the word of God, and pollute with the stink of their im­pietie, whatsoeuer is holy.

If there be in you. This speech doth signifie that what grace soeuer is in men to edifie the church, it is as it were committed to them. Althogh the word in, according to the Hebrew phrase, may be superfluous. There­fore [Page 301] I stand not greatly vpon that: because the sense may be plain, If you haue any exhortation, which is apt and profitable for the people. An ex­hortatiō doth not exclude doctrine. But it seemeth that this worde was commonly vsed among them, bicause it is properly the office of the tea­cher to vtter no newe thing of his owne braine: but to apply the scrip­ture, wherein is comprehended the whole wisedome of the godly, vnto the present vse of the people. Thus they doe not only teach, but also ap­plie the doctrine which they haue els where vnto the edifying of the church, which I thinke is meant by the worde exhortation.

16 Wee must first note the state of this sermon, least we think that he vttered words in vaine, Paul seemeth in deed to begin euen at the ve­ry first beginning, but he speaketh nothing but that which is most con­uenient for the present purpose. His purpose is to bring the Iewes vnto the faith of Christ, and that he may the better doe this, it is needfull to declare, that they excel other natiōs in this one thing, because the saui­our was promised them: whose kingdome is their principal and only fe­licitie. This is therefore Paul his beginning, that wheras they were cho­sen in times past to be the peculiar people of God: whereas they had so many benefites bestowed vppon them from time to time, though they shewed themselues most vnworthie, this did depend vppon the promise of the Messias, and did tend to that end, that God might gouerne them by the hand of the Messias: and that therefore they haue nothing wher­of they may boast, vnlesse they be gathered vnder their head. Yea that vnlesse they receiue him when hee is offered, the couenant of life which God had made with their fathers shalbe void, and the adoption shall be frustrate. This is the drift of the first part of the sermon, that this is the principall point of the lawe and the foundation of Gods couenant, that they haue Christ for their captaine and gouernour, that he may restore all things among them: that without him religion cannot stande, and [Page 302] that they shall bee most miserable without him. Thence Paule pas­seth vnto another member, that Iesus whom he preacheth is Christe in deed, through whom saluation is offered to the people: also he declareth the meanes of the redemption purchased by him. Furthermore, he in­treateth of his power and office, that they may knowe what good things they ought to hope for at his handes. The conclusion containeth a chi­ding. For he threatneth to them horrible iudgement, if they refuse the authour of saluation, who offereth himselfe euen of his owne accorde, whom earnestly to desire, the Law and prophetes prouoke. This is in a maner the summe, now let vs discusse euery point by it selfe,

Men and brethren, Because Paul knew that there were many bastard­lie sonnes of Abraham, or such as wer growen out of kind, he calleth the Iewes to whom he speaketh by a double name. First he calleth them bre­thren, hauing respect vnto common kinred, notwithstanding he sheweth therewithall that they shal be true Israelites, if they feare God, & that euen then they are likewise true hearers, because the feare of the Lorde is the beginning of wisdome. In like sort hee maketh the faithfull atten­tiue, and purchaseth audience among them: as if he should say, Seeing many boast that they are sonnes of Abrahā, who were vnworthie of such honour, shew your selues to be no bastardly seede. Let vs learne by this that it is not a fault common to one age onely, that good and sincere worshippers being mixed with hypocrites haue the name of the church common among them. But we must haue a great care hereof, that wee be in deed, that which wee are called: which thing the true feare of Al­mightie GOD will bring to passe: and not the externall profession alone.

17. The God of this people. This preface did witnesse that Paul did goe about no new thing, which might leade away the people from the lawe of Moses. There is but one God who is God of all nations: but hee calleth him God of that people, to whom he had bound himselfe, & who was worshipped amongst the posteritie of Abraham, amongst whom a­lone true and pure religion was to be found. To the same ende tendeth that which is added immediately, Hee chose our fathers. For he testifieth by these wordes, that he seeketh nothing lesse, then that they may fall away from the true and liuing God, who hath seperated them from the residue of the worlde. Neither doe I doubt, but that hee did more mani­festly expresse that he did not preach to them an vnknowen or strange God: but the same who reuealed himselfe long agoe to their fathers: so that he doth brieflie comprehende the sound knowledge of god groun­ded in the law, that their faith conceiued out of the law & prophets may continue firme. Notwithstanding he doth in the mean season commend and set foorth the free loue of God toward that people. For howe came it to passe that onely the children of Abraham were the church and in­heritance of God, saue onely because it pleased God to disceuer them from other nations? For there was no worthinesse to distinguish them but the difference began at the loue of God, wherwith he did freely loue Abraham.

Of this free loue of God Moses doth oftententimes put the Iewes in minde: as Deut. 4.7.10.14.32. and in other places: Deut. 4.34. and 7.8. wherein god did set before vs a mirrour of his wonderfull counsell: in that finding no excel­lencie in Abraham, an obscure person and miserable idolatrer, hee doth notwithstanding preferre him before all the worlde. Furthermore this election was common to all people, as was also circumcision, whereby god did adopt to himself the seed of Abraham: but there was also a more hidden election, whereby seuering to himselfe a fewe of many children of Abraham, he did declare that not all who came of the seede of Abra­ham according to the flesh, are reckoned in the spirituall stock.

He did driue out a people. Paul teacheth that all those benefits which god bestowed afterward vpon the Iewes, did proceed and flow from that free fauour which he did beare toward their fathers. For this was the cause that they wer deliuered by the wonderful power of god, & brought by his hand into the possession of the land of Canaan, after that he had driuen out so many nations for their sake. For it is no small matter for the land to be depriued of her inhabitors, that she might receiue stran­gers. This is the fountaine and roote of all good thinges, whereunto Paul calleth vs, that god chose the fathers. This was the reason & cause which moued god to so great patience, that hee would not cast off that rebellious people, who shoulde otherwise haue destroyed themselues a thousand times with their owne wickednesse. Therefore where the scrip­ture maketh mention that their sinnes were pardoned, it saith, that god remembred his couenant. He saith that they were exalted, though they were strangers, that they may remember how worthie & gorgeous their deliuerance was.

18 He suffered their manners. The compounde verbe hath greater force and grace in the greeke, whereby the mercifulnesse of god is ex­pressed, in suffering the people whom he knew to be stubborne and diso­bedient. And Paul giueth vs to vnderstand againe, that the election of god was the cause, that his goodnesse did striue with the wickednesse of the people. Notwithstanding wee must note that god did so take pittie vpon his elect people, whiles that he will continue firme in his purpose, that he did notwithstanding sharply punishe the rebellious and wicked. Hee spared the people in deed, so that hee did not quite destroy them, as he might by good right, but hee founde also meanes, Isai. 10.22. that their wic­kednesse might not remaine vnpunished. And so that of Isaias was ful­filled, If the multitude shall be as the sand of the sea, the remnant shalbe saued.

20 He gaue them iudges. Vnder this name the scripture comprehen­deth rulers & gouernours, and here is another testimonie of the infinite goodnes of god toward the Iewes, in that he pardoned so many back sli­dings in thē. For it is likely that Paul handled those things more at large which Luke gathereth briefly. And we know what was the estate of the people, during al that time, seing that through vntamed wātonnes they did euer now & then shake off the yoke. They were often punished with [Page 304] most greeuous plagues, yet so soone as they wer once humbled, God de­liuered them from the tyrannie of their enemies: So that hee saued the body therof aliue amidst many deaths, foure whole ages and one halfe. And hereby it appeareth how vnworthie they were of the fauor of God which they did despice and reiect so often, vnlesse the constancie of the election had gotten the victorie. For how is it that God is neuer weari­ed, but that he keepeth promise with those who are truce breakers an hundreth times, saue only because turning his eyes toward his Christe, hee hath not suffered his couenaunt grounded in him to decay or pe­rishe.

21 Afterward they desired. And this chaunge was all one as if they would quite and manifestly ouerthrowe the gouernment which he had appointed, 1. Sa. 8.5.7. whereof God himselfe complaineth in Samuel. But the sta­bilitie of the election saued them from beeing punished as suche mad­nesse did deserue: yea the wicked and vnlawefull desire of the people, was to God a new & vncredible occasion to erect the kingdome whence Christ shoulde afterwarde come. For how is it that the scepter came to the tribe of Iuda, saue only because the people were desirous to haue a king? And assuredly the people dealt wickedly, but God who knoweth how to vse euill things well, 1. Sa. 15.28. turned that offence into safetie. Whereas Saul was throwen downe from the kingdome, it serued to reprooue the fault of the people, but immediately when the kingdome is established, Dauids familie, Gen. 49.10. the prophesie of Iacob was verified.

22 I haue found Dauid my seruant. This title was not so much cited in praise of the persō, as that Paul might make the Iewes more attētiue to receiue Christ. For the 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 [Page 305] 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 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 that faithfully which was giuen him in charge, that Christ alone might haue the pre­heminence. Therfore he saith: that how great soeuer he be, yet he is no­thing in respect of Christ. For though God feruants haue their dignity: yet being compared to Christ, they must all be as nothing, that he alone may excell: as we see all starres vanish away, that they may giue place to the brightnesse of the Sunne.

26 Men and brethren. Paul doth againe prick forward the Iewes to embrace Christ. For this ought to haue raised no smal studie and atten­tiuenesse in their mindes, when as they saw their saluation handled, and that the message of saluation was appointed properly for them. He cal­leth them children of Abraham, not only for honours sake, but that they may know that they be heires of eternall life, and hee speaketh them so fayre, that it might not greeue them to depart from the Scribes and priests whom they worshipped: because they must needs receiue Christ: [Page 307] Furthermore we must remember that which I saide before: though the gate of the kingdome of heauen were set open to the Gentiles, yet were not the Iewes throwne downe from their estate, but were counted the first begotten in Gods familie. Therfore is it that he saith, that saluatiō was sent to them, because they wer first in order: yet because the carnall kinred was of it selfe of no great importance, and the vngodlines of ma­ny brake out, Paul speaketh specially vnto the true worshippers of God, signifying, that word [...]s were but vaine, vnlesse the feare of God reigne in their hearts, which may receiue them, and receiuing them, may fo­ster them. Wee must note this title of the Gospel, that it is called the worde of saluation. Wherefore their hardnes must needs be great whom it doth not allure with the sweetnesse that is in it. 2. Cor. 3.16. But though it be such naturally, yet is it made accidentally the sauour of death vnto death, to the reprobate.

27 He doth wisely and in due time preuent an offence which might haue been a great hinderance to their faith. For Ierusalem was Gods sanctuarie, the kinges seat, the fountaine of truth, and the light of all the whole worlde, but Christ was put to death there. Furthermore, nothing could seeme more absurd to looke too, then to receiue him, who was cast out of the temple of God: and to seeke the doctrine of saluation any where els, then there whence God himselfe had testified it should come. Moreouer by beleeuing in Christ they seemed to make a departure from the church. And therfore this one obiectiō was strōg enough to refute al Paul his sermon, why doest thou force vpon vs vnder colour of Gods co­uenant, a man whom the principall part of the holy people condemned? This obiection doth Paul answere, least it hinder the course of the Go­spel. And not that only, but he tu [...]neth it also to the contrarie part. For seeing that the author of life was despiced & reiected at Ierusalem, Paul exhorteth the men of Antioch, at least those who among them feared God, that they receiue him so much the more ioyfully. For this doth the casuall worde declare: as if hee should haue saide, seeing that Ierusalem knewe not her good, it behoueth you to bee the more awaked and infla­med, least the same vnthankfulnesse and frowardnesse bee founde in you.

But hee vseth another reason to remoue the offence, to wit, that their [Page 308] vngodlinesse was so farre from diminishing any whit of Christ his diuine excellencie, that it ought rather to serue to proue & establishe the same. For whereby doth Christ better appeare, then because all that was ful­filled in him which had been foretolde in the Lawe and prophetes? Luk. 24.25.26. Fur­thermore, what got the enemies of Christe, saue only that in him shined the plaine truth of the scripture? It must needes bee that Christ shoulde bee reiected of the chiefe: for it was so foretolde, The stone which the builders refused, Psal. 118.22 hath God made the head of the corner. Christe must needes haue been condemned among the wicked, that he might acquit vs before god: it was expedient that sinnes should be laid vpon him, that he might make satisfaction for the same: that he should be offered vpon the crosse, that the shadowish sacrifices of the law might cease. For euen the scripture contained these things. Isa. 53. Dan. 9. Isai. 53.4.5. Dan. 9.26. Therefore the more violently the captaines of the people sought to extinguishe Christ, they did in very deed proue him to be Christe, and the Lord did wonderfully deceiue them, so that their obstinate impietie doeth more edifie the faith of the godly, then destroy it. Of the same sort are almost all offen­ces which lead away weake and inconstant soules from Christ. For if they would throughly ponder the whole processe of the worke of God, there should be matter of confirmation, where they faint. Therefore it commeth to passe for the most part that we be troubled with offences & stumbling blockes, because whiles we behold those things which belong to Christe with poreblind eyes, wee imagine that to bee blacke which is white. And we see how far Paul is from dissimulation, and how freely he professeth the truth of the matter, that Christ was hated not only of the common sort, but also of the chief chieftaines, & that he was not his­sed at by a few, but oppressed by the wicked conspiracie of al the people. That was hard & hateful at the first conflict, but Paul opposeth a more strong engine, that God vsed them against their willes as a touch stone whereby he might trie his sonne. Seeing that the Gospel standeth in the same state at this day, let vs not bee ashamed with Paul to confesse, that the proude princes of the worlde, and those who beare the greatest sway in the church, are the deadly enemies of Christ, seeing that doth rather turne to Christes prayse then reproch. For by this meanes is the scrip­ture fulfilled.

Seeing they knew him not. Though deliberate malice did enforce the rulers to oppresse Christ, yet doth Paul truly impute it to ignorance, be­cause otherwise they would neuer haue crucified the Lord of glory. 1. Cor. 2. 1. Cor. 28. 2 Cor. 3.15. For the malice of the wicked is like to raging madnesse, and in seeing it doth not see. Vndoubtedly, we ned not doubt of this that they were depriued of a sound minde and the light of the Spirit, who were not afraide to fight against God to their owne destruction. Again he hitteth them in the teeth with ignorance of the scripture. And least any shoulde obiect that he speaketh of some dark and vnknowne matter: he addeth also, that he doth speak of no other prophesies then of those which are read euery Sabboth day, as if he should say, that the oracles of scripture are most plain & known to the most ignorant, & yet they knew thē not. [Page 309] Thus doth Paul teach, how monstrous their vnbeleefe was, that he may make the hearers loath it. And by this example are wee taught that al­though the Lorde appeare to vs by the scripture, yet all men haue not eyes. After that, also the blockishnesse of the nation waxed more grosse: as Paul saieth elswhere, that there is a veile put before their face, that they cannot see Moses when hee is present. In the meane season wee must note that we are recalled to the scripture, least the authoritie of great men deceiue vs, neither is there any cause why any man inuēting to himselfe a preiudice according to the wicked meaning of other men, should thinke that he is acquitted. For Paul exhorteth the men of An­tioth to iudge out of the scripture against the visured gouernours of the church. For, for this cause is it giuen, that it may be read: and reading is not appointed in vaine by the Lord, but that al godly men may thereby profit, and iudge what is right.

This they fulfilled. Act. 3.23. Act. 4.28. So that we see that not only creatures void of vn­derstanding, but euen the very Diuell and also the wicked are subiect to the power of God: that hee may execute by them that which with him­self he hath decreed. The same had we in the thirde & fourth chapters, that when the enemies of Christ did most of all rage to destroy him, yet coulde they not obtaine their purpose: but rather they brought that to passe with their owne hands, which God had in his counsel determined: which thing maketh not a litle for cōmendation of Gods truth: because he is not only of sufficient power to perfourme those things which hee hath promised: but also those who goe about to bring his counsels to nought, doe their indeuour to establish them, though it be against their will. For how should not the truth of God stand which the chiefest ene­mies are enforced to fulfill. Yet wisdome is necessarie here, least we ioin God and Satan together. For the Iewes are not therefore excusable be­cause they fulfilled the scriptures: because we must consider their wicked will, and not the euent which they did not looke for: yea which ought to be counted a myracle. If we looke into their worke by it selfe, it is quite contrarie to God. But as god doth in the Sun and other planets by won­derfull cunning temper contrary motions, & such as striue among them selues: so he directeth the peruers indeuours of the wicked by his secret power vnto another end then they thought vppon and did desire, least they should do any thing but that which he would. They in deed, as tou­ching themselues do contrary to his will: but it falleth out according to the will of God after an incomprehensible maner. Forasmuch as this course is contrary to nature, no maruell if the wisdome of the flesh see it not. Therfore it must be discerned with the eie of faith, or rather it must be reuerenced: & those dogs who barke against it, must be despised with their wantonnesse.

28 When as they found no cause of death. It was very appertinent to the matter that they should know that Christ was put to death giltlesse, For we could not haue bin iustified by his death, if he had suffered death for his owne euill deedes. Therefore it was requisite that he shoulde bee giltlesse, that his death might be a satisfaction for the sins of the worlde. [Page 310] And vndoubtedly I thinke that Paul did plainly declare, that Pilat con­demned Christ, not according to the office of a iudge, but that he con­sented that he should be put to death, after that he was ouercome with the vngodly requests of the people: and also that the Iewes were driuen by lust, and not enforced by reason to desire Christes death. For it stood him vpon to terrifie the hearers, that they might not couple themselues to so wicked a fact. But Luke doth nowe in few wordes set downe after his common custom, those thinges which Paule did then more at large declare.

29 When they had fulfilled all things. To wit, which it pleased God should be done by them. For they did so handle Christe, that there was nothing of the prophesies of the scripture left vnfulfilled. By this means is the stumbling block (which the vnderstanding of the flesh conceiueth by reason of the ignominie of the crosse) taken away, that the son of god was not laid opē to the furious furie of the wicked: but he obeyed his fa­thers decree. Mat. 27.57. Furthermore it doth also in scripture appear, what cōditiō was appointed for him in times past. Whereas he saith that Christ was buried by the same which had slaine him: it seemeth contrary to the hi­storie of the Gospel: but it may be that Luke did take the word buried in­definitely. And if it please you to referre it vnto the same it shall be Sy­necdoche. For he was buried with Pilat his leaue, and at the appoint­ment and pleasure of the priestes, there were watchmen set to watch the graue. Therefore though Ioseph and Nicodemus did burie Christ: that is ascribed vnproperly and yet not absurdly to the Iewes: because it is not Paules drift in this place to commend the good deede, but to proue Christ his resurrection: because God tooke him out of the graue whom his enemies had shut vp there. Therefore hee giueth vs to vnderstande that the bodie of Christe was not taken thence priuilie or by stealth, but that it was laide in a place both famous and knowen to the aduer­saries, and so consequently, that euen they were set to watch it, & yet for all this it was not found: Whence wee may gather the certaintie of the resurrection.

30 God hath raised him vp. The death of Christ was the saluation of the godly, yet ioyned with the resurrection: therfore doth Paul stand longer vpon this second point. For hee shoulde neuer haue perswaded his hearers that they were to seeke saluation in Christes death, vnlesse the power of Almightie GOD had appeared in raysing Christe from death.

31 After that he hath said that Christ came out of the graue, which was beset with the hired ministers of the aduersaries: hee addeth nowe that hee appeared to many of the disciples, which bare faithful witnesse to the people. And he calleth them witnesses either in respect of their of­fice: Acts. 1.8. because they were chosen for this purpose, as we haue alredy said in the first chapter: or els declaring simplie, that they professed openly and freely that which they knewe concerning Christe. Whereuppon it followeth that the matter was made knowen openly at Ierusalem. And the proofe was not so light, because in the fearefull power of the ene­mies, [Page 311] who were readie and bent to resist, and did omit nothing, there were notwithstanding such as did openly affirme that Christ rose again, and were also such as saw that thing with their eies: for if there had bin any refutation in readinesse, the Scribes woulde not haue neglected it.

32 We preach to you glad tidings. Hee doth nowe challenge to him­selfe the office and honour of an Apostle, that he may be heard as a law­ful minister of God. And he saith the summe of the Ambassage inioyned him, is, that that is reuealed & giuen in their time which was promised in times past. And in fewe wordes doeth he comprehend many & great matters. First, hee giueth them to vnderstande that hee bringeth in no­thing which is new or contrary to the law and prophets, but that he did reueale the fulfilling of that doctrine which they thēselues did confesse and were perswaded to haue been deliuered by God. Whereupon it fol­loweth that they cannot refuse that which hee offereth them, but they shall breake the couenant made with the fathers by God, so much as in them shall lie: secondly, hee commendeth the faithfulnesse of God, be­cause it doth now in very deed appeare, that there was nothing promi­sed in times past vnaduisedly or in vaine: but he doth chiefly extoll the greatnesse of the grace giuen at length in Christe. For we must note the comparison betweene them and the fathers, when hee saieth, that they had gottē that which was promised to the fathers. For the more liberal­lie the grace of God is powred out vppon them, the more filthie shall their vnthankfulnesse bee, if they shall despice or loath that vnestima­ble good thing. For what els were this, but to cast downe at their feete a treasure euen reached out to them that they might take holde thereof, and so consequently laid in their lap, the hope whereof was reuerentlie embraced by the father when it was shewed them a farre off, and which they did foster during their whole life? But some man may ask this que­stion concerning those who liued vnder the law, whether euen they wer not made partakers of the promises? I answere, that there is such a so­cietie of the same grace amōg vs which doth not hinder the lōg distāce. But this was Paul his meaning, that their faith stood as it were in doubt, [Page 312] vntill Christ appeared, in whome all the promises of God are Yea and Amen: 2. Cor. 1.19.20. as he teacheth, 2. Cor. 1. Therefore we be the heires of the same kingdome of heauen, and partakers of the same spirituall good thinges, which God bestoweth vpon his children: also God gaue to them some tast of his loue in this life, as we tast him now. But Christ who is the sub­stance of all good things and of eternall life, was only promised to them but he is giuen to vs: and they desired him as being far off, we inioy him being present.

33 To their children, namely to vs. It is certaine that Paule speaketh of naturall children, who had their beginning of the holy fathers, which wee must therefore note, because certaine brainsicke men drawing all thinges vnto allegories, dreame that there is no respect to be had in this place of kinred, but only of faith. And with such an inuentiō they make the holie couenaunt of God of none effect, where it is said, I will be thy God, and the God of thy seed. It is faith (say they) alone, which maketh vs the children of Abraham. Gen. 17.7. But I say on the other side, that, euen those who are borne the children of Abraham according to the flesh, are also counted the spirituall children of God, vnlesse they growe out of kinde through vnbeleefe. For the boughs bee naturally holy, because they spring from an holy roote, Rom. 11.16. vntill they become profane through their owne fault. And assuredly it is Paule his drifte, to allure the Iewes vnto Christe, and that he may doe this, they must bee distinguished from the common sort by some priuiledge, and yet it followeth not thereuppon (which these knaues doe odiously obiect) that the gtace of God is tyed to the carnall seed. Because though the promise of life came by inheri­tance to the posteritie of Abrahā: yet many were depriued by their vnbe­liefe. Therfore faith is the cause that of a great multitude, only a few are counted children. And that is the double electiō whereof I spake before. The one common to all the whole nation alike: because the first adoptiō of God containeth the whole familie of Abraham. The other which is restrained vnto the secret counsel of god: and is at length established by faith, that it may be confirmed to men. Therefore Paul doth well & tru­lie affirme that that was perfourmed to the Iewes, which god had pro­mised to the fathers. For it was promised to them also, as Zacharias saith in his song, The oth which he sware to our father Abrahā that he would giue himselfe for vs, &c. And yet the worthinesse of that nation doth not hinder but that the grace of Christ may also spread it selfe throughout the whole world: bicause the first begottē hath the first degree of honor, so that he doth notwithstanding leaue the second place to his brethren. For in that after the old people wer cast off, the possession of the church was left emptie for strangers, it began to be a new occasion of gathering the church of the Gentiles, but & if that people had stood in the faieth, the Gentiles had been ioyned into the common societie of honor.

After that he had raised Christ. The word raised, in my iudgement rea­cheth farther, thē it doth where it is shortly after repeated. For he doth not onely say that Christ rose from the dead, but that he was appointed of god, and as it were brought to light by the hand of god, that he might [Page 313] fulfill the office of the Messias, as the scripture teacheth euery where, that kings and Prophets are raised vp. For the word anastesai, is some­times taken in this sense: And this reason moueth me thus to thinke, because God by sending his sonne into the world, did fulfill his promise made to his seruants in times past, by the effect it selfe.

Like as in the second Psalme. Though the Greeke bookes agree in the number, yet we must not passe ouer that which Erasmus saith, that ma­ny of the old writers read the first Psalme. And it may be that Luke wrot so. For that which at this day is counted the second Psalme, might haue bin called the first not without reason, seing that it is likely that the first Psalme was added in steed of a Proeme by the Scribes and Priestes, by whose industrie the Psalmes were gathered into one bodie. For the name of the authour is not set to it, and it doeth onely exhort to medi­tate vpon the Law of God. But there is no great weight in that matter. For this is the chiefest thing, that we know how properly and how well Paul applieth the testimonie taken out of the Psalme vnto the matter which he hath in hand. We do not denie that Dauid when he saw that he was on euery side assailed by his enimies, and that they were of grea­ter power & might, than that he was able to resist them, doth set against them Gods aide, who he knew was the authour of his kingdome and Reigne. But forasmuch as he was a figure of the true Messias, we know that those things were shadowed in his person, which doe appertaine wholy and perfectly to the Messias alone. And the text it self doth proue sufficiently, that there is not onely a simple and bare thankesgiuing con­tained there, agreeable to Dauids kingdome, but it is a higher prophe­cie. For it is wel knowne that Dauid did in his life scarce tast of the hun­dreth part of the glory which is spokē of in this place, concerning which we haue spoken more at large Chapter 4. Now let vs looke nigher into the words, kings are in deed called sonnes of God. Psal. 82.6. But seing that God doth intend to prefer Dauid before all other kings, and to ex­empt him out of the number of them: this title of honor is giuen to him principallie aboue all other: not because so great honour resteth in his person, because by this meanes he should passe the Angels, as it is in the Epist. to the Heb. 1. cha. Therfore he is thus gorgeously set out in respect of Christ, whose image he was, that God doth not take him for one of the common, sort, or for some one of a great multitude, but he doth as it were acknowledge him to his onely begotten sonne. The proofe fol­loweth, Because God did beget him, when he established the kingdome in his hand. For that was not done by mans industrie, but God shewed from heauen the inuincible power of his hand, whereby it might plain­ly appeare that he reigned according to Gods counsel. Therefore this Begetting by him mentioned, must be referred vnto the vnderstanding or knowledge of men: to wit, because it was then openlie known that he was begotten of God, when as he was set vpon the throne of the king­dome wonderfully, contrarie to the hope of all men, and did by the hea­uenly power of the Spirit breake infinit conspiracies: because hee could not reigne, vntill he had brought all nations round about him in subie­ction, [Page 314] as if a certaine world were subdued. Now let vs come vnto Christ. He came not into the world without testimony, whereby he did proue that he was the son of God. For his glory did appeare, as became the on­ly begotten son of god, as it is written Iohn. 1.14. and he saith euerywhere that he hath God for the witnesse and maintainer of this honor. There­fore God begat Christ, when he gaue him certaine markes, whereby he might be knowne to be his true & liuely image & son. And yet this doth not let, but that Christ is the wisedome, begotten of the eternall father before time, but that is the secreat generation: & now Dauid declareth that it was reuealed to men: so that the relation is as we haue said, vnto men and not vnto God: because that which was hidden in the heart of God, was made known to mē. And it is a verye fine figure, because Christ his diuinitie was no lesse declared and established, then if he had bin be­gotten of God before the eyes of men. I know that Augustine his deepe sight doth please some, that by to day is meant perpetuitie. But when as the spirit of God himself is his owne interpreter, & whereas he doth ex­pound that by the mouth of Paul which he had said by Dauid, we must not inuent any other sense. And forasmuch (as the same Paul doth wit­nes) that Christ was declared to be the son of god in power, when he rose from the dead, we gather that this was the principal token of celestiall excellency, & that the father did then bring him truly to light, that the world might know that he was begotten of him. Therefore though God began to raise Christ when he came into the world, yet his raising was then as it were perfect & full: because whereas he was humbled before, hauing taken as it were the forme of a seruant, he did then appeare to be the conqueror of death & the Lord of life, so that he wanted nothing of that maiesty which was meet for the son of god, & that for the onely be­gotten sonne.

34 That he should not returne. He addeth now the other member, that Christ was once raised from death that he may liue for euer, as Paul tea­cheth Rom. 6.10. Rom. 6.10. He dieth no more, neither shall death haue dominion ouer him any more: because he liueth to God. For the hope conceiued of Christ his resurrection should be slender and cold, if he were yet sub­iect to destruction or to any change. Therefore he is said to be entred into the kingdome of God, that he may also giue to his, eternal felicity, liuing for euer. For because Christ rose rather for our sake then for him­selfe, the perpetuitie of life which the father hath giuen him, reacheth vnto vs all, and is ours. Notwithstanding the place of Isay which is here cited, seemeth to make but a litle for proofe of Christ his immortalitie, I will giue you the holy things of Dauid. But it is not so. For seing Isaias speaketh of the redemption promised to Dauid, Isai. 55.3. and affirmeth that the same shalbe firme and stable, we doe well gather by this, the immortall kingdome of Christ wherein the eternitie of saluation is grounded. And Paul followed the Greek interpreters, when he put Holy things, for mer­cies. Chessed, which signifieth meeke, merciful and gentle, is wont by the Grecians to be translated Holy. Therefore they translated [...] of Dauid, the holy thinges of Dauid, whereas the Prophet meaneth rather the [Page 315] grace promised to Dauid. But Paul granted this to the ignorant and weake, who were better acquainted with the Greeke reading, espe­cially for as much as the force of the testimonie consisteth in another point. For this is Paul his meaning in summe, If the grace bee eter­nall which God saieth hee will giue in his sonne, the life of his sonne must be eternall, and not subiect to corruption. For wee must hold this rule, that all the promises of God are in Christ, yea and Amen: 2. Cor. 1.20 and that therefore they can not be of any force vnlesse he do quicken them.

35 Thou shalt not suffer thy holy one. This place was likewise cited by Peter in the first sermon set downe by Luke in the second Chapt. where I expounded the same: therefore let the readers repaire thither. Acts. 2.27. Onely I will touch this briefly, that Dauid putteth two Hebrew words for the graue, as he vseth repetitions commonly, the former whereof is deriued of desiring or lusting, because the graue deuoureth all things as an vn­satiable gulfe: & the other of corruption: according to this etymologie Dauids meaning is faithfully expressed in Greeke. For the qualitie of the graue is noted, when as it receiueth the corpes, and doeth as it were swallow it vp, that it may rot there, and may at length perish when it is consumed. Paul affirmeth that that belongeth to Christ alone, that hee was free and saued from corruption. For though his bodie was laide in graue, corruption had notwithstanding no title to it, seing that it laide there whole as in a bedde vntill the day of the resur­rection.

37 When Dauid had serued his time. Least any man should thinke that that place entreateth of Dauid, Paul sheweth briefely, that this agreeth not to Dauid in all points, whose corps was rotten in the graue. There­fore it remaineth, that because this was a priuiledge belonging to Christ alone, that Dauid Prophecied of him in Spirite. Neuertheles we must note the proportion betweene the members and the head: for as the truth of this prophecie was found whole and perfect in Christ alone as in the head: so it taketh place in all the members according to the mea­sure and order of euerie man. And for as much as Christ rose to this ende that hee may fashion and make our base bodie like to his glorious bodie: vpon this condition do the godly go downe into the pit, Phil. 3.21. that rot­tennes may not consume their bodies. Therefore according to the hope of the resurrection to come, Dauid saith by good right that he shall not see corruption: for that ought not altogither to be counted corruption, for which there is a better restoring prepared: for the bodies of the faithfull corrupt to this end, that they may put on blessed incorruption in their time. Yet this is no let, but that the estate of the head and mem­bers may be farre vnlike, and that wee may follow the sonne of God a farre off and lasily. Now we see that both things are true and fitlie said, that Dauid and the rest of the faithfull in as much as they shall be like to their head, shall not see corruption, and yet the sonne of God alone shall be free from corruption wholly. We must note the phrase when he saieth that Dauid serued his age, or the men of his time.

The olde interpreter distinguisheth it otherwise, and certein Greek copies agree therto: to wit, that Dauid serued the wil of God in his time. Which reading though it be to be allowed, yet it dooth not cause me to mislike the other. For it is neither superfluous nor colde, that he slept by the wil of God or the counsel of God: because the meaning thereof is, that God in the death of Dauid did not forget that prophecie: as if he should saie that the bodie of Dauid laid in the graue not without the counsel or purpose of God, vntil it should rise againe, that the effect of the prophecie might be extended vnto Christ. If no man mislike that which I saie, we are taught heerby to what end men liue in the world, to wit, that one man maie help another. For euerie man doth not liue nei­ther is born for himselfe, but mankinde is knit togither with an holie knot. Therfore vnlesse we be disposed to ouerthrow the lawes of nature, let vs remember that we must not liue for our selues, but for our neigh­bours. But heer maie a question be asked whether we ought not also to care for our posteritie? I answer that the ministerie of the godlie is also profitable for the posteritie: as we see that Dauid being dead doth pro­fit vs more at this daie, then a great part of those which liue with vs: but Paul meaneth simplie, that the faithful during their whole life employ themselues and their offices to help their neighbours, and that death is vnto thē as a goale because they haue made an end then, when the Lord calleth them out of the world. The sum is, that we must haue respect first to our time, that we maie serue our brethren with whom, and among whom we lead our life: and secondlie we must do our indeuour that the fruit of our ministerie maie redound vnto our posteritie. Seing that God prescribeth his seruants this law, their rashnes cannot be excused, who faigne that the dead praie for vs, and that they doo no lesse serue the Church, then whiles they liued.

By the counsel of God he fel on sleep. Paul might haue said simplie, that Dauid died: he addeth by the counsel of God, that we maie know that that was not fulfilled in the person of the Prophet, which is read in the psalme. Notwithstanding we are taught that the bond of life and death is in like sort appointed for vs by God, as it is. Psa. 90.3. Thou sendest out men and makest them to passe ouer, again thou saist: Come again ye children of men. Yea Plato setteth down this verie eloquentlie, that it is meet that men passe out of the world not without the leaue and plea­sure of God, by whose hand they are placed there as a stāding for a time. And for this cause whē he speaketh of Dauids death, he maketh menti­on of the counsel of God, that we maie know that corruptiō did not hap­pen to him by chance, as if God had forgotten his promise: but that it came to passe by Gods prouidēce, that the faithful might know that the prophecie was to be referred vnto another. To sleep and to be laid vnto the Fathers, are formes of speeches so wel knowen and so common, that they need no exposition.

38 Therefore be it knowne vnto you. After that he hath declared the meane whereby saluation is purchased through Christ, he doth now in­treat of his office and power. And this is the principall point, to know what good things we haue by the comming of Christ, and what we are to hope for at his hands. And although Luke setteth downe in a worde that Paul preached of the benefits of Christ: yet there is no cause why any man should doubt but that so great matters were handled weightily and onely according as their dignitie did require. By this word Be it knowne vnto you, Paul meaneth that nothing should hinder them from knowing such an excellent & plain matter saue only sloth: & that there­fore it was an absurd thing that those benifits of God should be hidden from the faithfull, which were offered by Christ. For he was sent with the shrill preaching of the Gospel, which our faith ought to heare, that it may enter into the sure possession of his good things. For we must know what he is that we may inioy him truely. Forgiuenes of sinnes is set first, whereby God doth reconcile vs vnto himself. That which God will haue preached to all his people, doeth he shewe to be necessarie for all men. For Paul speaketh not to one or two, but to all the Iewes which were at Antioch. Therefore we must first marke that we be all enimies to God through sinnes 2. Chapt. Collos. Whereupon it follow­eth that we are all excluded from the kingdome of God, and are giuen ouer to eternall death, vntill God receiue vs to fauour by the free for­giuenesse of sinnes. We must also note this, that God doth pardon to vs our sinnes, and that he is reconciled through the Mediator, because like as without him there is no satisfaction, so neither is there any pardon or forgiuenesse of guiltines. These be principles of our faith which are not learned in the schooles of the Philosophers, That all mankinde is con­demned, and drowned in sinne, that there is in vs no righteousnes which is able to reconcile vs to God: that the onely hope of saluation resteth in his mercie, whiles that he doth freely forgiue vs: and that those re­maine vnder the gilt, which flie not vnto Christ, and seeke not forgiue­nesse in his death.

And from all things. He doth secreatly preuent that which might seem contrary to the former doctrine. For looke how many ceremonies of the Law there were, so many exercises were there to obtaine remission of sinnes. Therefore the Iewes might readily obiect, if he alone doe re­concile God to vs, our sinnes being done away, to what end serue so ma­ny washings and sacrifices, which we haue hitherto vsed according to the prescript of the Law? Therefore least the Ceremonies of the Law hinder the Iewes, Paul teacheth that Christ doth that, which they were [Page 318] not able to do. Not that Paul spake so briefly and compendiously (for he did not hope that the Iewes would at the first come vnto Christ, ca­sting from them sodainly the affiance which they had in the righteous­nesse of the Law) but it was sufficient for Luke briefly to collect the sum of those things which he then taught in iust and due order. His meaning is, that the Mediator tooke away that let from the Iewes, wherein they did sticke. The ceremoniall Law ought in deede to haue bin a schoole­master to leade them by the hand vnto Christ: all rites commanded by God were helps to help and further their faith: but as men vse prepo­sterously to corrupt the holy ordinances of God, they stopt the way be­fore themselues by their ceremonies, & they shut the gate of faith, that they could not come to Christ. They thought they had righteousnes in sacrifices, that by washings was gotten true cleannes, that god was plea­sed with them so soone as they had ended their external pompe: in sum, forsaking the bodie they laid hold vpon vain shadowes. God did in deed appoint no vnprofitable or vaine thing in the Law. Wherefore ceremo­nies were sure and vndoubted testimonies of remission of sins. For God did not lye in these words, Let the sinner doe sacrifice and his iniquitie shalbe purged. But as Christ was the end of the Law, and the heauenly patterne of the tabernacle, so the force and effect of all Ceremonies did depend vpon him. Whereby it is proued that they were vaine shadowes, when he was set aside. Now we see Pauls drift and purpose, to wit, that he meant to draw away the Iewes from the false and peruerse confidence which they reposed in the Law, least being puffed vp, they should thinke that they had no need of Christs helpe, Heb. 8.5. or least they should seeke onely externall felicitie in him.

Be iustified in the Law. This place doth plainly shew, what the word Iu­stifie doth import in all other places where it is vsed: to wit, to be deliue­red & acquitted. There was mention made of remission of sins, Paul af­firmeth that there is no other way whereby we can obtain the same but the grace of Christ. Least any man should obiect that there be remedies to be found in the law: he answereth that ther was in thē no force. Ther­fore the sense is plain, That they cannot be iustified from sin in the law, bicause the rites of the law were neither iust nor lawful prices to remoue giltines, they were nothing worth of thēselues to deserue righteousnes, neither were they sufficient recompences to appease God. Certainely it cannot be denied (but wickedly) that that iustification annexed to re­mission of sins, is as it were the meanes & way to obtaine the same. For what else doth Paul go about, but to cōfirm that saying, that our sins are forgiuē vs through the benefit of Christ: by answering contrary obiecti­ons? And he proueth it, because neither satisfactions, neither al the rites of the law can iustifie vs frō sin. Therfore he is iustified by Christ, who is freely losed from the gilt & iudgment of eternal death, to which he was subiect. This is the righteousnes of faith, whiles that God counteth vs iust, by not imputing our sins. This only proprietie of the word is suffici­ent to refute the cauils of the Papists, who hold that we are not iustified by pardon or by free accepting, but by habit and infused righteousnes? [Page 319] Therfore let vs not suffer them to rent in peeces vnworthely & wicked­ly this text of Paule, when he saith that we are iustified from all things, that we may be assured of remission of sins. And now we must know that the law of Moses is set against Christ, as the principal meane to obtaine righteousnes, if there had bin any besids Christ, Paul disputeth in deed of ceremonies: but we must note that there was nothing omitted in thē, which might serue to purge sins & to appease god. Yet there was not one of al the ceremonies of the law, which did not make man gilty, as a new handwriting: as Paul teacheth Col. 2. What then? Assuredly God meant to testifie, that men are iustified by the death of his son alone, Col. 2.14. because he made him sin for vs, who did no sin, that we might haue righteousnes in in him. 2. Cor. 5. Wherupon it foloweth that whatsoeuer satisfactions are inuented by men, they tend to rob Christ of his honor. In the Law and in Christ, signifie as much as by the Lawe and by Christ, according to the Hebrew phrase.

From all things. By this member is refuted the wicked inuention of the Papists, who teach that only original sin, and actuall sins committed be­fore baptism are clearely & freely forgiuen by Christ, and that other are redeemed by satisfactions. But Paul saith plainly that we are iustified frō sins by Christ throughout the whole course of our life. For we must re­member that the ceremonies of the Law were commited to the Iewes, that as wel the profit as the vse thereof might florish daily in the church, that is that the Iewes might in deed vnderstand, that their sacrifices & washings were not continually iterated in vaine. If the truth & substance of them be found in Christ, it followeth that there is no other satisfaction or sacrifice to put away sins, but his death, otherwise there should be no analogie or proportion betweene this & the old figures. The Papists cal vs back vnto repentance and the Keyes: as if the ceremonies of the Law were not exercises to think vpon repentance, and as if the power of the Keyes were not annexed vnto them. But the faith of the Godly was hol­pen by such helps, that they might flie vnto the grace of the Mediatour alone. Therfore let this remaine sure & certaine, that the righteousnes which we haue in Christ is not for one day or a moment, but it is euerla­sting, as the sacrifice of his death doth daily reconcile vs to God.

39 Euerie one that beleeueth. Paul sheweth how men obtaine the righ­teousnes of Christ: to wit, when they receiue it by faith, and that which faith doth obtaine, is not obtained by any merits of workes. Wherefore Paul his opinion is plaine, That we are iustified by faith alone: which notwithstanding the Papists oppugne and striue against no lesse obsti­natly than bitterly. Neuerthelesse it is requisite that we know what the word beleue doth import, which is made vnsauery to the papists through ignorance. There be also other benefites of Christ which we reape by faith. For when he regenerateth vs by his Spirit, he restoreth in vs the image of god, & after that the old man is crucified, he fashioneth vs vn­to newnes of life. But it was ynough for Luke to expresse this one thing, how men returne into fauour with God, from whom they be estraunged by sinne, because we may easily passe thence vnto the residue.

[Page 320]40 Take heede that that come not vpon you. Because he had to doe with stiffenecked men, or at least there were diuerse in the companie which were stiffenecked, (as if he ment with a hammer to soften their stubber­nes) he addeth a chiding vnto doctrine. For if the Iewes had bin obedi­ent, and willing to obey, vndoubtedly he would haue sought sweetly to allure them vnto Christ. But it was either their sluggishnes or else their wilfulnesse that caused him to be more angrie. Like as all those must be cited to appeare before Gods iudgement seat, who contemne the grace of Christ, and the horrible iudgement of eternal death must be denoun­ced to those. He signifieth in deed that there is yet place left for repen­tance, when he willeth them to take heed: yet notwithstanding he tel­leth them therewithall, that vnlesse they beware in time, the horrible vengeance of God is not far off.

Abac. 1.5. Which is said in the Prophets. The place which is cited is taken out of the first Chapter of Abacuk, but because all prophecies were gathered into one volume or bodie, Paul saith that it is written in the prophets.

41 And yet he doth not recite word for word the words of Abacuk, which go thus, Behold the Gentiles, and see and wonder, and be asto­nied: because a worke shall be done in your dayes, which no man shall beleeue when it shall be told him. Paul saith, Behold yee despicers, that the Iewes may know that the vengeance which was once brought vpon their fathers, is common to the despicers of the worde: as if he should say, God doth at this day make no lesse account of his word, the con­tempt whereof he did once punish so sharpely. Therefore the Prophet his denunciation doeth appertaine vnto all ages: so that the despicers cannot hope, that they can escape that vengeance now, whereof others haue tasted. They boasted of the Temple, they vanted that they were the people of God, being puffed vp with wicked pride they despised all threatnings. Therefore Paul putteth them in minde, of that, which God by his Prophets doth threaten to the despicers.

A worke in your dayes. The sense is, Those who refuse to beleeue the word of God, shal feale his hand, that being at length with plagues con­uict, they may know that he spake in earnest. It is a common prouerbe, that experience is the mistresse of fooles. So the Lord doth in deede pu­nish the wicked, that being tamed with miseries, they may begin to con­fesse his power. And what manner punishment doth he denounce? Be­cause you (saith he) do not beleeue my word, I will shew an example a­mong you which no man will beleeue: by which words he meaneth that he will punish them, so that the world shall be afraid to see it. For as re­bellion against God is a detestable monster, so it is no maruel if of it self it beget monsters of punishments. Therefore we must beware least if we cease to giue credence to gods word, we feele his hand more mighty than all our senses do comprehend, and euen vnto the astonying of all the whole world, and least euen we be made astonyed through feare, Abacuk prophecieth of the destruction brought vppon them by the Chaldeans: but the punishment whereby God reuenged the contempt of his Gospel was more cruell. Therefore let vs accustome our selues to [Page 321] feare God and reuerently imbrace his worde, least some such things be­fall vs.

42 When they were gone out of the Synagogue. It may be also read, out of the Synagogue of the Iewes & peraduēture more fitly. For it is likely that they wer gone out before the multitude was dispersed: & that is ga­thered out of the text, because Luke saith shortly after, that when the Synagogue was dissolued certain of the Iewes did follow Paul & Barna­bas. Therfore the 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 [Page 322] 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 shalbe 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 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 setteth downe the degree of honor and excellencie wherunto God had exalted them: afterward followeth the vpbraiding, because they do willingly cast from them so great grace: whereupon he cōcludeth that it is now time that the gospel be translated vnto the gen­tiles. In that he saith that it was meete that it should first be preached to them, it doth properly appertaine vnto the time of Christ his kingdome. For vnder the Law before Christ was giuen, the Iewes were not only the first, but alone. Exo. 19.5.6 Therefore was it that Moses called them a priestly king­dome, and the peculiar people of God. But the adoption of God rested then with them alone vpon this condition (the Gentiles being omitted) that they should be preferred as yet before the gentiles by the comming of Christ. For though Christ reconciled the world to his father, yet they were former in order, who were already neere vnto god, & of his family. Therefore that was the most lawful order, Actes. 1.8. Rom. 1.16. that the Apostles should ga­ther the Church first of the Iewes, afterward of the Gentiles, as we saw in the first Chapter and in other places, so that the fellowship of the Gentiles did not take from the Iewes the right of the first begotten, but that they were alwayes the chiefe in the Church of God. In this respect Paul saieth, that the righteousnesse of God is made manifest in the Gospel, first to the Iewes than to the Grecians.

Such greatnes of grace which God vouchsafed to bestow vppon them, doth exaggerate and encrease the greatnes of their sin, whiles that they reiect that which is so mercifully offered vnto thē. Therfore he addeth that they giue iudgement of themselues, that they are vnworthy of eter­nal life. For seing that the reiecting of the gospel is the denial of the righteousnes of God, we need no other iudge to condemne the vnbeleeuers.

And after that ye reiect. Paul seemeth to reason vnfitly. For first it was not of necessitie that the Iewes should be excluded that the Gentiles might be admitted vnto the hope of saluation: secondly this was more conuenient, that after the Iewes had imbraced the gospel, they shoulde grant the second place to the Gentiles. And Paul speaketh in like sort as if they could not grow togither into one body: and as if the Gospel could not come vnto the Gentiles, vnlesse it were reiected of the Iewes. And nowe was he not ordained to be the Apostle of the Gentiles before he found such stubbernes in the Iews? I answere that there is great force in the word we are turned. For his meaning is that he is now turned away frō the Iewes, that he may addict & giue ouer himself wholy to the Gentiles. If they had remained in their degree, such turning had not followed, but he should haue drawn the gentiles also with a cōtinual course, after that the Iewes were receiued into the bosom, & he should haue embraced thē both togither. Now forasmuch as the Iews turn their backs, & withdraw thēselues frō his ministery, he cannot look vpon thē & the gentiles both at once. Therefore taking his leaue of them, he is enforced to translate his care vnto the Gentiles. Therefore vnlesse the Iewes had estranged themselues from the Church, the calling of the gentiles should haue bin such as is by the Prophets described: In that day shall seuen strangers take hold of the cloake of a man that is a Iew, & shal say we wil walk with you, because God is with you. But now the gentiles are called after a new & accidental maner: because when the Iewes were reiected they entred into the emptie possession. They ought to haue bin gathered vnto the Iewes, but after that they fel away & were driuen out, they came in their place. So that their death was the life of the gētiles, & the natural bran­ches being cut off, the wild Oliues were ingraffed into the holy root: vn­til god do at length restore them also vnto life being ingraffed into their former roote, that the Israel of God being gathered togither from all quarters may be saued.

47 As he hath commanded. The place is taken out of Isaias, where not­withstāding god doth rather speak vnto his son then vnto the Apostles. But we must note that many thinges which the scripture attributeth to Christ, do appertain vnto his ministers: I say many things, not al things. For there be certaine titles proper to the person of Christ, wherewith to adorn the ministers were wicked sacrilege. Christ is called our righteous­nes: because he was the only purging sacrifice, & hath reconciled the fa­ther to vs by his death, & did rise again afterward, that hauing ouercom death, he might purchase for vs eternal life. Therefore the whole sub­stance of our saluation is in Christs person, but inasmuch as hee wor­keth by his ministers, by resigning to them his office, he doth also im­part with them his titles. Of this sort is the preaching of the Gospel. [Page 323] He alone was appointed by the father to be our teacher: but he hath put in his place Pastours and Doctors, who speake as it were out of his mouth. So that the authoritie remaineth wholly to him, and he is ne­uerthelesse heard in his ministers. Therfore Paul doth fitly applie vnto himselfe the testimonie of Isaias, where he intreateth of the preaching of the Gospel.

I haue made thee a light. It should seeme that he speaketh in that place of such a calling of the Gentiles as doth not carry with it the casting off of the old people. For God doeth rather associate strangers vnto the Iewes who were before of the houshold. It is but a smal matter saith he, that thou be my minister in teaching Israel, because I haue made thee a light to the Gentiles. God doth seeme to begin his Church among the children of Abraham, and that done to reach out his hand to the Gen­tiles, that they may both make one Church by one consent of faith. But Paul doeth in such sort cite the prophecie, as if it could not be fulfilled, vnles the Iewes had bin cast off. For he signifieth that the light of Christ was lighted to the gentiles, after that they were cast into the darknes of death. I answere that this cannot be necessarily proued out of the text, that Paul doth affirme that the Gentiles could not haue bin illuminate before the light of the Iewes had bin put out. For this may be the sense, Forasmuch as you haue depriued your selues of eternall life, there is no cause why ye should thinke that the grace of God is prophaned, if lea­uing you we take care & charge of the Gentiles. For the Messias is not giuen to you alone, but he is appointed to be the sauiour of al the whole world, as it is written, I haue made thee &c. Although if you weigh the place of the Prophet more throughly, you shal find the casting off of the old people included therein. For God pronounceth that he wil be glori­ous and renowmed in the ministery 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 [Page 326] 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 [Page 327] 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 that it is like to Leauen. Wee had before that there was greate concourse of people, so that the seede of true doctrine was sowne throughout the whole Citie: Luke saieth nowe that it was spredde farther: to wit, throughout the whole countrie.

50 Neuerthelesse hee declareth that that was done not without great paines and trouble. Therefore the beginning of the calling of the Gentiles was ioyfull and prosperous, neither coulde Satan hinder the course of the grace of God: but in the meane season, it stoode Paul and Barnabas vpon (whom God had brought foorth into the fielde,) to striue. And wee must marke what Luke sayeth, that the religious and honest women together with the chiefe menne of the Citie were en­forced to persecute the seruauntes of Christ. For this was no small offence to the rude, and those who were as yet scarce begotten in Christe, when they sawe all those menne and women whiche were of anye accounte or estimation sette against Christ, and also whatso­euer was prayse woorthye according to menne. A greate multitude of men receiued Christ, but it was but the multitude and the ofscouringes of menne. Against them were sette the chiefe menne of the Citye, [Page 326] who with their pompe did easily oppresse the base and obscure multi­tude. That might also cause doctrine to be suspected, yea to be hated, in that godly and honest matrons to looke to, were enimies to it. If wicked, vngodly, & mischieuous men should haue issued out of their Tauerns & dens: if companies of whores should breake out of their brothilhouse, it should be no reproch to the gospel: yea rather the dignitie therof should thereby appeare more plainely: but nowe what may the weake thinke with themselues, but that the doctrine which hath such aduersaries is not of God? Therefore it was expedient that not onely the faithfull who were as yet weake should be confirmed by the Lord, least their faith should faile, but also that the hande should be reached out to Paul and Barnabas, least being discouraged they should leaue of. And by this ex­ample the lord meant to teach vs, that we must valiantly resist such lets, and that we must beware least the vaine visures of vertue do blind our eyes, so, that we cannot see the glorie of Christ which shineth in the Gospel. For it is certaine that all that vertue and honestie which is in men, is meere hypocrisie, where they set themselues against Christ. Though it may be that those who are rashly carried against Christ for a time may afterward repēt. Notwithstāding we must thus think with our selues, that whatsoeuer faire show of holines those bear, who resist the Gospel: they are neither indewed with the perfect feare of God, neither are they any thing else but a vaine shadowe, howe greatly soeuer they boast of their vertue. Neither is it without cause that Christ hath this title giuen him, Luk. 2.35. that hee reuealeth the cogitations of manie hearts.

Religious. And what maner religion could that be, where there was no reuerence of the word of God? We must note that there be fower kinds of men: as there be few which worship God syncerely & from the heart, so there be few who openly professe the manifest and grosse contempt of him. These be two sorts. And the more part is neither quite without religion, neither is it altogither voide of the common worship of God: but yet notwithstanding whiles they do coldly and as it were ouerfields play with God, if they be throughly examined, they be but prophane. Like as at this day the vngodlinesse of many is after a sort shrowded vnder ceremonies, and the feigned profession of the worship of God. So that in all ages there haue bin certaine worshipers of God who haue worshiped him like stage players, whose holines did whollie consist in gestures and vaine pomps. In Pauls time, euen as at this day, a peculiar studie of godlinesse was to be found in a fewe: whose religion though it were impure, and their heart feigned, deceitful, and double: yet are they counted after a sort religious in respect of their zeale. But hereby appeareth what account we may make of bare religion, which driueth headlong through vnaduised heat the professors thereof, to resist the kingdom of god, & to oppresse his glory. Furthermore it is to be thought that though these matrons had not altogither giuen their name to Iu­daisme, neither had they bin nousled in the doctrin of the Law, yet were they halfe Iewisses and that was the cause that they did so willingly take [Page 327] vpon them the defense of the nation. For thus are women led about captiue being loaden with sinnes as Paul witnesseth.

51 When they had shaken off the dust of their feete. Mat. 10.14, Luk. 9.5. & 10.11. We may also gather euen by the commaundement of Christ, that this was a token of cursing among the Iewes. For it is not to be thought that Christ meant to haue his vse an vnknowen signe: forasmuch as it was his purpose to terrifie the grosse and professed contemners of his doctrin. Furthermore, he meant by this meanes to declare that God doth so detest the wicked, that wee must take great heed, that we haue no fellowship with them: least we be infected with their vncleannesse. All the wicked are said in deed to pol­lute the ground whereon they tread: but the Lord did neuer commande that any saue only the contēners of his word should be so reiected with such execration. If any adulterer, or whoremonger, if any periured per­son, if any drunkard were to be excommunicate, this signe was not vsed. Therefore it appeareth how intollerable the contempt of the worde of God is in his sight: bicause when as he commandeth that the dust of the feet be shaken off, it is as much as if he should pronounce, that they are the bondslaues of Satan, men past hope, and worthie to be banished frō of the earth. Wherefore let this so great seueritie teach vs to reuerence the Gospel. Also the ministers of the word are taught, with howe great feruentnesse of zeale they must maintain the maiestie of the word, that they do not coldly dissemble and wink at the contempt thereof.

52 The disciples were filled with ioy. This member may be expounded two maner of wayes, that they were filled with ioy and the Spirit, by hy­pallage thus, with ioy of the Spirit, or (which is al one) with spiritual ioy: because there is no quietnesse, peace, or ioy of conscience, but it com­meth of the Spirit of God, in which respect Paul saith that the kingdom of God is rightuousnesse, peace, and ioy in the Spirit, Rom. 14.17. or that the worde Spirit, may containe vnder it other vertues and giftes. Yet this pleaseth me better, that they were filled with ioy: because the grace of the holie Spirit reigned in them: which alone doth so make vs glad truly and per­fectly, that we are carried vp aboue all the whole worlde. For wee must marke Luke his drift, that the faithfull were so farre from being troubled and shaken with those stumbling blockes, howe great soeuer they were, with the reproch of their teachers, with the disquieting of the citie, with terrors and threatnings, also with feare and dangers hanging ouer their heads: that they did with the loftinesse of their faith despise valiantlie the gorgeousnesse as well of their faigned holinesse as of their power. And assuredly if our faith shalbe well grounded in god, & shalbe thorow­lie rooted in his worde, and finally if it shalbe well fortified with the aide of the Spirite as it ought, it shall nourish peace and ioy spirituall, in our mindes though all the whole world be on an vproare.

CHAP. XIIII.

1 IN the chapter last going before Luke declared, how Paul and Barnabas took in hand their am­bassage vnto the Gētiles. Furthermore it might seeme to bee an vnprosperous and vnluckie be­ginning, in that they were not only expelled out of Antioch, but also enforced by the obstinate wickednes of certaine to shake off the dust from their feet. But though they had but short inter­tainment in one place, yet do they not yeeld: because they consider that the Lord had called them vpon that condition, that they shuld do their dutie thogh the whole world & Satan, did say nay. Therfore we see that they came not onelie ready to teach, but also armed to enter conflictes, that they might couragiously proceede in publishing the Gospel, euen through the midst of cumbats. And assuredly that which was once spo­ken to Ieremie, is common to all the prophetes and ministers of God, they shall fight against thee, Ier. 1.19. but they shall not preuaile. Now whither so­euer they flie, they carry with them the same courage still: wherby it ap­peareth that they were not only furnished for one combat, but euen for continuall warfare: which Luke doth now prosecute. He saieth first, that they came to Iconium, and there withall hee sheweth that they sought not there some hauen, where they might rest quietly: but they entered the Synagogue, as if they had suffred no hurt at all. I refer the word Cata to auto, for asmuch as it signifieth amōg the Grecians together, or at the same time rather vnto the Iewes than vnto Paul & Barnabas. Therfore I interpret it thus, not that they went in both together, but that they fol­lowed the multitude at the solemne and appointed time of the meeting, whence wee gather that they spake not secretly with a few men, but in a great assembly of people: wherby they declare their boldnesse and redie desire, they are so far from fearing enuie, or auoiding danger.

That a great multitude beleeued. As Luke did before shewe the power of the Spirit in Paul & Barnabas: so now he commendeth another grace of God in that prosperous successe which they had, for one onely sermon which they made, was not without frute, but it brought forth many chil­drē of god: as wel of the Iewes as of the Gentiles. If one, or two, or a few, had beleeued they might haue thoght that they sped wel, but the Lorde cōfirmeth thē far better, whē as they gather such plentiful frute of their doctrin euen in a short time. For they knew that so many hearts of men were cōuerted to beleeue, not so much by their voice, as by the power of the Spirit: whereby they might also assure themselues, that they them­selues were defended by the outstretched hand of God: which did not a little in courage them.

2 And those Iewes which beleeued not. Lo, they are persecuted now afresh, & that by the Iewes. For they were like firebrands to inflame the minds of the Gentiles, For it is to be thought that the Gentiles could abide to heare the gospel preached, vnles they had bin incensed to resist by these fannes. I interprete cacosai in this place, for to resist with a malicious af­fection, or to enforce to do hurt, Vnder the name Brethren, Luke com­prehendeth in my iudgement all the godly: to wit, that they were vexed and troubled whosoeuer imbraced the gospel, as if some pernicious sect had risen to spread discord, to trouble the peace of the citie, to shake the publike state. Yet if any had rather restraine it vnto Paul and Barnabas, I am not greatly against him.

3 A long time. Luke declareth here, that Paul & Barnabas did not de­part the citie, so soone as they saw some set against them. For when hee saith, that they behaued themselues boldly, he giueth vs an inckling that there was cause of feare offered them. Whence wee gather that they stood stoutly, & that through rare constancie & courage they counted al dangers as nothing, vntill they wer cōpelled by violence to depart to an other place. This clause Epi curio may be expounded diuersly, either that they behaued themselues stoutly in the Lords cause: or that they trusted to his grace, & were therby encouraged. I haue folowed that which was more cōmen, that they behaued themselues freely & boldly in the Lord, that is, being holpen not by their own strength, but by his grace. He she­weth immediatly after, after what sort they were incoraged in the Lord: to wit, because he approueth the doctrine by signes & myracles. For see­ing that they knew therby, that the Lord was present with them, & that his hand was nigh to help them, they were worthilie pricked forward to behaue themselues stoutly. But in noting one kind, he doth not exclude other kinds. For the Lorde did lift them vppe vnto boldnes, & establish them in constancy by other means. But it seemeth that Luke did speake of myracles expresly, because the Lord shewed in them his power open­ly before all the people. Therfore Paul & Barnabas were not a little im­boldened, when the Lord did so deliuer their doctrine from contempt. Furthermore, we must note this phrase, that the Lord gaue witnes to the gospel in myracles, for it sheweth the true vse of miracles. This is indeed the first end, that they may shew to vs the power and grace of God: but [Page 330] because we be wrong & peruers interpreters of them, least they be dra­wen vnto abuse and corruption, God doth neuer suffer them to be sepa­rated from his worde. For if myracles were wrought at any time with­out his worde, first that was very seldome: secondly there came but smal fruite therof. And God hath wrought myracles for the most part, wher­by the worlde might know him not simply or in his bare maiestie, but in his worde. So Luke saith in this place that the Gospel was established by myracles, not that some confused religion might possesse the mindes of men, but that Paul his doctrine going before, they might be brought vn­to the pure worship of God: whence we may easily gather, how foolishe­ly the Papists deale, when as they indeuour to lead away the world from the reuerence of God and the gospel by bare myracles. For wee must hold that principle, that those myracles which came from God at anye time did neuer tend to any other end, but that the gospel might haue his perfect and full authoritie.

Now must we see whether the Gospel commaund vs to call vpon the dead: to burne incense to idols: to translate vnto fained Saints the grace of Christ: to take in hand vowed pilgrimages: to inuent profane worship­pings, wherof there is no mention made in the word of God. But there is nothing more contrary to the Gospell, then that these superstitions should take place. Whereupon it followeth that the Papists do wicked­ly make engines of the shoares of the gospel to oppugne it. To the same end tendeth that which Luke saith, that the Lord graunted that by the handes of his seruants myracles might be done: in which words he tea­cheth that those were only ministers, who obeyed God: and that he was the authour, who vsed their hand and industrie. Wherefore in speaking properly we cannot say that they were Paul and Barnabas his myracles: but the myracles of God alone, who doth so worke by men, that hee will not haue his glory darkened by their ministerie. Furthermore, wee must note the title of the Gospell, which Luke putteth in here, that it may be made to vs more amiable. For in calling it the worde of grace, it hath a most pleasant tast: because saluation is offered to the world in it through Christ, and we must vnderstand the contrarietie with the law, wherein only the curse is set before vs. Therfore let vs remember that God spea­keth to vs in the Gospel to this end, that he may reconcile himself to vs, and may testifie that he is mercifull to vs. Neither doth this hinder that it is the sauour of death vnto death to the reprobate: because they chaunge not the nature thereof by their fault. Reade those thinges which we haue spoken in the second Chapter touching signes and won­ders. 2. Cor. 2.16

4 The multitude was diuided. The most troublesome part of the tra­gedie followeth now, for the citie is diuided into two partes: & at length Paul and Barnabas (being enforced by the vprore of the people) depart vnto an other place. If it be demanded what was the originall of the dis­corde, assuredly it flowed from the Gospell: to which notwithstanding there is nothing more contrary then to cause discord. But the froward­nesse of men causeth that the gospel which ought to be the bond of vni­tie [Page 333] is, (so soone as it cōmeth abroad) the occasion of tumults. Wherfore so soone as any scisme ariseth before we condemne those who seeme to be the authours, it behoueth vs wisely to consider who ought to bear the blame. Wee heare heere that one citie was diuided, whereby some were brought vnto Christ. The Spirit of God pronounceth this to the praise, and not to the shame of Paul and Barnabas. The same rule must we ob­serue at this day, least the Gospell bee burdened with false enuie, if it bring not men together vnto God, but the wicked rage against it. It is assuredly a miserable matter to see diuision among men. But as the vni­tie is accursed which doth separate vs all from God: so it were better that a few should depart an hundred times from all the whole worlde, and in the meane season come in fauour againe with GOD, then that disagreeing with him continually, they shoulde haue peace with the worlde.

5 Marke how far foorth the holy chāpions of Christ did suffer. They giue not backe when their enemies doe only set themselues against thē: but when the sedition waxeth whot, and they be in danger of stoning: though they haue many fauourers of their doctrine, they go no further: but remembring the saying of Christ, wherein he warneth the faithfull in patience to possesse their soules, they auoide the furie of the enemie. And though they flie-least they throw themselues headlong into death: yet their constancie in preaching the gospel, doeth sufficiently declare that they feared not danger. For Luke saith that they preached the go­spel in other places also. This is the right kinde of feare when the ser­uants of Christ do not runne wilfully into the hands of their enemies, of them to be murthered, and yet they doe not forslow their dutie: nei­ther doth feare hinder them from obeying God when he calleth: and so cōsequently they can afoord if need be to go euen through death it self to doe their dutie.

8 A certaine man at Lystra. Luke teciteth one myracle, which wee may thinke was one of manie: but there was mention made of it alone by reason of the famous euent. For wee shall see by and by what hap­pened. Luke reckoneth vp the circumstances, which doe more plainelie set foorth the power of God, when he saith that the man did neuer walk, [Page 334] and that he was a creeple euen from his mothers wombe, and that hee was sodainly healed by the voice of Paule alone, before the eyes of all men, and that his legs which were dead were made nimble, so that hee leapt vp whithout making any stop.

9 He heard Paul speake. Hearing is set down first, that we may know that the faith which Luke will commend by and by, was conceiued of Paul his doctrine. Therefore when he heard Paul, he hoped to bee hea­led. But the question is, whether this was promised to him specially: for God doth not commaund vs to hope for euery thing by and by, when he offereth vnto vs eternall saluation in the Gospel. I answere, that this was a singular and extraordinarie motion of the Spirite of God in the cree­ple, as it was on the other side in Paul, when he knew his faith by behol­ding him only. It may be that many may receiue the Gospell: and yet they shall not be cured of those diseases wherewith they are vexed. But forasmuch as God was determined to shewe a token of his grace in the creeple, he prepared his mind before, and made him capable of this that should come vpon him. Wherefore wee must not make this a common rule, because the creeple beleeued that he should be healed, but it was a peculiar preparation to receiue the gift of healing. And this kind of faith is likewise particular, which giueth place to myracles, which many of Gods children do want, who are notwithstanding indued with the Spi­rit of adoption.

Whom when Paul beheld stedfastly. Wee know howe doubtfull and how deceitful a thing the countenance of man is, therefore there coulde no sure iudgement be giuen thereby of faith, which hath God alone to bee witnesse thereof: but as I haue alredie said, the creeples faith was reue­led to Paul by the secret inspiration of the Spirit: as he was to the Apo­postles their only guide and master to worke myracles.

10 He said with a loud voice. Many old bookes, and those of great cre­dite, adde, I say to thee in the name of Iesus Christ, & surely we see how careful the Apostles were to magnifie the name of Christe in all myra­cles: therefore I thinke that that was expressed by Luke, and yet we can not finde it commonly now in the printed bookes. Whereas Luke saieth afterward that the lame man leapt vp, it serueth not only for the com­mendation of gods power: but also such readinesse and willingnesse to o­bey, did testifie that he was rightly prepared by the Lord: so that hee did alreadie walk in mind, when as his feete were as yet dead. Although his speed in rising made the power of God more manifest, to which end also Paul exalted his voice, that the sodaine chaunge might the more moue the multitude.

[Page 335]11 Furthermore, the multitude. This historie doth abundantly testi­fie how readie & bent men are vnto vanitie. Paul vttered not that word abruptly, arise: but he added it as it wer a conclusion to the sermon made concerning Christ. Yet the people ascribe the praise of the myracle vnto their idols, as if they had heard no word of Christ. In deede it is no such wonder, that the barbarous men fell vnto superstition, whiche they had learned from their childhood, so soone as they saw the myracle. But this vice is too common euery where, & it is so bred in vs, to bee peruers and wrong interpreters of the works of god. Hence com such grosse dotings of superstitiōs in poperie, because catching rashly at myracles, they take no heed to doctrine. For which cause we must take the better heed, & be the more sober, least wee happen with the sense of the fleshe to corrupt (wherunto we are so bent) the power of god, which shineth & appeareth to vs for our saluation. And no maruel if the Lord would haue only a few myracles wrought, & that for a short time: least through the lust of men they should be drawne vnto a far contrary end: because it is vnmeet that he should set his name to be mocked of the world: which must needes be, when that which is proper to him is translated vnto Idols, or the vnbe­leeuers corrupt his works, to inuent corrupt worshipping: while that set­ting the word aside, they catch at euery diuine power which they feigne.

Gods like to men. This was an opinion drawne from old fables, which notwithstanding tooke the beginning of truth. The bookes of the poets are full of these toyes, that the gods were often seen vppon earth in the likenes of men: and yet we may well think that this came not of nothing: but rather that profane men did turn that into fables, which the holy fa­thers taught in times past concerning angels. And it may be that Satan, when he had men besotted, did with diuers iuglings, delude thē. This is of a truth, whatsoeuer was gods, whensoeuer it went with the infidels; it was corrupt by their wicked inuentiōs. The same must we likewise think of sacrifices, wherin God did exercise his euen from the beginning, that they might haue externall signes of godlines & of the worship of God. And after that the vnbeleeuers inuented to thēselues strange gods, they abused the sacrifices vnto their sacrilegious worship. When the men of Lycaonia see vnwonted power in the creeple that was healed, they per­swade themselues that it is a work of god: this is all wel. But it was euill done, in that they forge to thēselues false gods in Paul & Barnabas, ac­cording to the old error. For what is the cause that they prefer Barnabas before Paul, saue only because they folow the childish surmise cōcerning Mercurie the interpreter of the gods, in which they had byn nourished. By which exāple we are taught what a mischief it is to be accustomed & acquainted with errors in youth: which can so hardly be rooted out of the mind, that euen through the workes of God, whereby they ought to haue been redressed, they waxe more hard.

13 Also Iupiters priest. Though Luke doe not expresse with what af­fection he was moued to be so diligent, yet it is to be thought, that, foras­much as ther was great hope of most plentifull gain offered, he was mo­ued with coueteousnes. For he had great hope of gain in time to come, if it shuld be noised abrode, that Iupiter appered ther. For this opiniō wold [Page 336] by & by haue followed, that Iupiter was more delited in the temple of Lystra then in any other. And so soone as such superstition hath once fil­led the mindes of men, they spare no cost to offer sacrifice. The world is in deed of it selfe inclined to this: but then came the sacrificing priestes, who are like fannes & bellowes. And it is not to be douted, but that the whole multitude was moued with ambition, to be so desirous to offer sa­crifice to Paul vnder the name of Iupiter, that their citie might bee the more famous and noble. Hence hath Satan so great libertie to deceiue, whiles that the sacrificing priestes set nets to get gaine, and the people are delighted to haue errors confirmed.

14 When the Apostles had heard. In that Paul and Barnabas rent their garments and leap into the midst of the multitude, it appeareth thereby howe zealous they were for the glorie of God: beeing content onlie to speak to the people, they trobled the preparatiō of the sacrifice so much as they are able. It commeth to passe somtimes that euen hypocrites re­fuse excessiue honor: but they rather prouoke the simple to giue it them, with their feigned modestie. There was no such thing in Paul and Bar­nabas. For they declared both by wordes and also by all gesture of body, that they were so farre from taking pleasure in that worship which the men of Lystra gaue vnto them, that they did vtterly detest it. This is ho­ly anger, wherewith the seruantes of God must be inflamed, so often as they see his glory profaned and ouerthrowen by the sacrileges of men. And assuredly no man shalbe able otherwise to serue God sincerely and faithfully, vnlesse he put on that affection of ielousie, whereof Paul spea­keth in the second Epistle to the Corinthians, 2. Cor. 11.2. that those men to whom the Lord hath committed the charge of his church be no lesse couragi­ous and stout to defend the glory of their Lord, then a husband is vigi­lant to defend his wiues chastitie. Therefore we must take good heede, that we suffer not that honour to be giuen vs, which may darkē the glo­rie of God: but rather so sone as there appeareth any profaning of gods glory, let this heat breake out, wherof we haue an example in Paul and Barnabas. And though the teachers of the church ought especially to be indued with this zeale, yet there is no one of the godly, which ought [Page 337] not to be sore displeased, when he seeth the worship of God polluted, or giuen to some other: because it is written of all, The zeale of thine house hath eaten me vp, and the rebukes of them that rebuked thee fell on me. Psal. 69.10. And if so be it holy men being yet compassed about with the flesh did so greatly detest idolatrie, how shall we think thē to be affected now, when they are stripped out of all the affections of the flesh? Whenas the world abuseth their names and persons vnto superstition, it thinketh it doeth them a great pleasure: but it is greatly deceiued. For they will stande vp first against their worshippers, and will in deed declare that they neuer make more account of any thing, then that the worship of God might remaine whole and sound to him. Moreouer, there can bee no greater iniurie done to them, then when the honor which is taken from God is giuen to them: which must needes be when any diuine thing is ascribed and giuen them. Whereas Luke saith, that Paul and Barnabas did rent their garments, it appeareth by other places of scripture, that this rite & custome was vsed among the men of the East countrie, so often as they would by externall gesture expresse either great sorrow, or detesting of any thing. When Luke calleth Barnabas an apostle together with Paul, he extendeth the signification of the word farther then vnto the chiefe order which Christ appointed in his Church: like as Paul maketh An­dronicus and Iunias excellent among the Apostles. But if wee shoulde speake properly they were Euangelistes and not Apostles: vnlesse per­aduenture because Barnabas was made Paul his fellowe in office, wee place them both in like degree of office, so may hee be truly called an A­postle.

15 Men why doe yee those things. They begin with a reprehension, as the matter did require: that done, they shew to what end they were sent. Afterward they preach concerning the only God, and shew that he was vnknowen to the world. Lastly, that they may more strongly pluck out of their hearts the deceites and sleights of the Diuell, they teach that this ignoraunce was without excuse. Therefore the first part of the sermon is a reprehension, wherein the men of Lystra are condemned, for wor­shipping mortall men preposterously in steed of God. Though the rea­son which they alleage seemeth to be colde. For it were an easie matter to gather thence, that it is not vnlawfull to worship those who are deli­uered frō humane miseries by death. By this meanes al the superstitions of the Gentiles should stand vntouched which wer wont to count none gods but those who were dead. With the same colour also haue the Pa­pists colored their idolatrie, who worship rather the dead mens bones, stones and wood, then liuing men in whose nose thrilles is breath. I aun­swere that Paul and Barnabas drewe this argument from the matter which was now in hand, We be miserable men: therefore you do falsly and filthily imagine vs to be Gods, & worship vs as gods. If idolatrie bee handled generally, this shalbe a perpetual reason to condemne it, & shall alone bee sufficient enough, that the perfect and whole worship of god­lines is due to god alone, & that therefore it is profaned, so soone as it is in any point giuen to creatures, whether they be angels, or men, or stars. [Page 338] But occasion shall oftentimes be offered, that many things may bee spo­ken against one kind of Idolatrie, which do not appertaine vnto another neither are agreeable to the same: and yet shall they bee of no small force for the matter which is in hand, as Paul and Barnabas, by confes­sing that they be mortall men, subiect to diuers calamities, had a fit rea­son to reproue the furie and madnesse of the people.

We preach to you. An argument drawen from contraries. For heere they shew that the end of their comming was quite contrary: to wit, that they might remoue superstitions, which had hitherto reigned. For it is all one as if they had said, Doth the myracle moue you? Then giue cre­dence to our wordes. And the summe of our ambassage is, that al feined Godheads, wherewith the world hath hitherto been deceiued, may be done away & perish. And this is a general doctrine, wherby they do not only appease the present madnes, but also reprehend all maner supersti­tions, and whatsoeuer was contrary to, or disagreeing with the rule of godlinesse. For without doubt they call all that vaine which men haue inuented to themselues of their owne brain, And we must mark this de­finition, that all religion is vaine, which departeth and degenerateth from the pure and simple worde of God. There is no expresse mention made in deed of the worde, because they spake to the Gentiles. But be­cause God is no otherwise rightly worshipped, then according to his ap­pointment, it followeth out of Paul his words, that so sone as mē depart from that worship which God hath commaunded and doth allow, they are wearied foolishly and vainely, with a vaine and vnprofitable labour. For that religion wherin God hath not the preheminence is nothing worth, nether hath it any truth or soundnes. And this was the cause, that sincere and perfect godlines was neuer found, neither did it euer floorish in the more part of the world. For they stood only about the remouing of the old Idolatrie: and the other thing was in the meane season fore­slowed, to bring men vnto the true God alone, after that they had forsa­ken Idols. They turned in deed the name of an Idol sometimes, into the name of God: but vnder that colour they did neuerthelesse cherish the old errors, which they should haue indeuoured to redresse. So the priests of Fraunce begat the single life of great Cybele. Nunnes came in place of the vestall virgins. The church of al Saints succeeded Pantheo, or the church of all Gods: against ceremonies were set Ceremonies not much vnlike. At length came in the multitude of gods, who they thought wold be lawfull and tollerable if they had once decked them with the titles of Saints. Corruptions are not by this meanes purged, neither are the sta­bles both profane and ful of filth turned into the temple of God: but the name of God is mixed with profane pollusions, and God himselfe is brought into a filthie stall. Wherefore let vs remember that the apostles did not only employ themselues to ouerthrow Idolatrie which had long time reigned in former ages: but did also take great heed that pure reli­gion might reigne afterward, hauing put all corruptions to flight.

Who hath made heauen and earth. We know that the order of teaching doth require that we begin with things which are better knowen. Seing [Page 339] that Paul and Barnabas spake to the Gentiles, they should haue in vain assayed to bring them vnto Christ. Therefore it was expedient for them to begin with som other point, which was not so far separate from com­mon sense, that after that was confessed, they might afterwarde passe o­uer vnto Christ. The minds of the men of Lystra wer possessed with that errour, that there bee more gods then one. Paul & Barnabas shew on the contrary, that there is but one Creator of the world. After that, that fei­ned number and multitude of the Gods was taken away, there was pas­sage nowe made vnto the second member, that they might teach what that god was, who was the Creator of heauē & earth. The case stādeth otherwise at this day betweene vs and the papistes, they confesse that there is but one God, and they admit the scripture. Therefore it remai­neth that we proue to thē out of the scripture what God is, & after what sort he wil be worshipped of men.

16 In times past. Because the men of Lystra might obiect that that god was vnknowen, hitherto Paul and Barnabas preuent them and say, that all men wandered indeed in darknesse, and that all mankinde was stricken with blindnesse, but that they denie that any preiudice must be made according to the peruers ignorance of the worlde. These were two no small lets for the vnbeleeuers, long antiquitie of time, and the consent almost of all nations. Paul and Barnabas remoue both in this place: If, say they, men haue erred many yeeres, & if the world haue wā ­dered without reason & iudgement, let not therefore the truth of God when it appeareth bee lesse precious to you. For seeing that it is eternal and is not chaunged, it is an vnmeete thing that the long prescription of yeeres should be set against it. They proue that there is no more aide or patronage to be found in the number of men. There is no cause (say they) why the conspiracie of all the whol world should keep you frō cō ­ming to the right way. Blindnesse hath got the vpper hande among all people: but god doeth nowe appeare and giue light to you. Therefore your eyes muste bee open, and you muste not slumber and sleepe in darkenes, though all people haue beene drowned therein hyther­to.

Their waies. If hee had onely saide that men were deceiued vntill that time through gods sufferance, we might easily gather thereby, that all men can doe nothing els but erre, so long as they be not gouerned of god. Yet hee speaketh far more plainely, when hee calleth errours the wayes of men. For we are plainely taught by this, what the wisdome and vnderstanding of mans mind can doe in beholding and keeping the way of saluation. All people (saith he) haue walked in their owne wayes, that is, they haue wandered in darknesse and death: it is all one as if hee shoulde say that there is no sparkle of true reason in all the whole world.

Therfore there is but one rule of true godlines, that is, that the faith­ful, casting frō thē al confidence in their own wit, do submit thēselues to god. For the waies of mē are now, as thei wer in times past: & the exāples [Page 340] of all times teach how miserablie blind those men be, who haue not the worde of God to giue them light, though they thinke they can passe o­ther men in quicknesse of sight. Immediately after the Beginning of the world, the more part fell away vnto diuers superstitions and wicked wor­shippings: whence came that? Saue only because it pleased them to fol­low their own imaginations? Whē it might haue seemed that the world was purged with the flood, it fell againe streightway to the same vices. Therefore there is nothing more deadly then to leane to our owne wis­dome. But Paul and Barnabas shew no cause here why the Lord suffred the worlde to erre so long: and assuredly wee must count the will of god alone, the chiefest law of equity. God hath alwaies a good reason for his workes: but because it is oftentimes hid from vs, it is our dutie reuerent­ly to wonder at his secrete counsell: wee must in deed confesse, that the world was worthie of such destruction: but there can no other reason be brought why the Lord had mercy rather on one age then on another, saue only because it seemed good to him that it should bee so. Therefore Paul calleth that time which was appointed of God for preaching the gospel, Gal. 4.4. the time of fulnes, least any other opportunitie be sought And we must remember that which we had in the first chapter, that it is not for vs to know the times & seasons, which the father hath placed in his own power. So that the cauill of the papistes is refuted, who say that it cānot be that God suffered his church to erre so long. For whence I pray you came the Gentiles but from the Ark of Noe, when there was a certaine singular puritie of the church? Also the posteritie of holy Sem together with others did degenerate. Yea Israel the peculiar people of the Lorde was also left for a long time. Gen. 9.9. Wherfore it is no maruel, if God did punish the contempt of his word with the same blindnesse vnder the reigne of his sonne, as he did in times past.

17 Notwithstanding he did not suffer himself to be without witnes. Paul and Barnabas take from the Gentiles in this place the cloake of ignorance. For how greatly soeuer men please themselues in their own inuentions, beeing at length conuict of error, they flie vnto this fortresse, that they ought to beare no blame: but that God was rather cruel, who did not vouchsafe so much as with one hisse to call those back whom he saw pe­rish. Paul & Barnabas cut off this friuolous obiection when they shewe that God lay hid in such sort, that he bare witnesse of himselfe and his diuinitie. Notwithstanding wee must see how these two things can hang together: for if God bare witnesse of himselfe, he did not suffer (so much as in him lay) the worlde to erre. I answere, that this kinde of testimony wherof mention is made, was such, as that it made men without excuse, and yet was it not sufficient to saluation. For that of the apostle is true, that by faith it is vnderstood that the worlds were ordeined by the word of God, Heb. 11.3. but faith is not conceiued by the bare beholding of the heauen and earth, but by the hearing of the worde. Whereuppon it followeth that men are brought by the direction of the woorde alone vnto that knowledge of Almightie GOD which bringeth saluation. And yet this letteth not but that they may bee made without excuse, euen [Page 341] without the worde, who though they be naturally depriued of light, are blinde notwithstanding through their owne malice, as Paul teacheth in the first chapter to the Romanes.

Giuing raine and fruitfull seasons. God hath indeed reuealed himself to all mankind by his word since the beginning. But Paul & Barnabas shew that there was no age, on which God did not bestowe benefites, which might testifie, that the world is gouerned by his gouernment, and com­mandement: and because the light of doctrin had byn buried long time, therfore they say only, that God was shewed by natural arguments. And it is to be thought, that they did in such sort set foorth the magnificence & greatnes of the works of God as became them: but it was sufficient for Luke to touch the summes & chief points of matters. Neither do I so vn­derstand it that they intreated subtilly and after the manner of the phi­losophers of the secrets of nature, for they spake vnto an vnlearned mul­titude: therefore it behoued them to set that before them plainly, which the most ignorant did know. Notwithstanding they take this principle, that in the order of nature there is a certaine and euident manifestati­on of god: in that the earth is watered with raine, in that the heat of the Sun doth cōfort it, in that there cōmeth such abundance of fruit out of the same yeerely, it is thereby gathered for a suretie that there is some God who gouerneth all things. For euen the heauen and earth are not moued or gouerned by their own motion: & much lesse by fortune. Ther­fore it remaineth, that this wonderful workmanship of nature doth ma­nifestly shew the prouidence of God: and those who said that the worlde was eternal, spake not as they thought, but they went about by malici­ous and barbarous vnthankfulnesse to suppresse the glory of god: where­in they bewrayed their impudencie.

Filling with meat and gladnesse. The vngodlinesse of men is more con­uict in that, if they knew not God, because hee doeth not only set before their eyes, testimonies of his glory in his workes: but doth also appoint all things for their vse. For why doth the Sun & starres shine in the hea­uens, saue only that they may serue men? Why doth the raine fall from heauen? Why doth the earth bring foorth her increase, saue onely that they may minister food to men? Therefore God hath not set man vpon earth, that he may be an idle beholder of his workes as being set vpon a Theater, but to exercise himself in praising the liberalitie of God, whiles that he enioyeth the riches of heauen & earth. And now, is it not more than filthie frowardnesse, not to be moued with so great goodnes of god in the manifold abundance of thinges? To fill the hearts with meat doth signifie nothing els but to giue foode, which may satisfie the desires of men. By this word gladnes Paul and Barnabas do meane that God doth giue more to men according to his infinite goodnesse, then their neces­sitie doth require: as if it had been saide, that men haue meate giuen them not only to refresh their strength, but also to make their harts me­rie. If any man do obiect that it falleth out so oftentimes, that men doe rather mourne being hungrie, then reioyce beeing full. I aunswere, that that commeth to passe contrarie to the order of nature: namely, when [Page 342] the Lorde shutteth his hand because of the sinnes of men. For the libe­ralitie of God should flow vnto vs abundantly of his owne accorde, as it is heere described by Paul and Barnabas, vnlesse it were kept backe by the lets of our vices. And yet there wes neuer so great barrennes, wher­in the blessing of God in feeding men did quite wither away. It was in­deed well said of the Prophet, Open thy mouth, and I will fill it, that wee may know that we be hungrie through our owne fault, Psal. 81.11. whiles that wee doe not admit the goodnes of God. But how vnworthie soeuer we be & streight, yet the fatherly loue of God breaketh through euen vnto the vnworthie. Especially the generalitie of mankinde doth testifie that the benefites of God doe neuer cease, wherein he appeareth to be our father.

18 When they had said thus. Luke said before that they did not on­ly vse wordes, but they ran also with violence into the multitude. Nowe hee addeth that the furie of the people was scarse appeased with that vehemencie, whereby appeareth howe mad & vntamed the heat of the world is towarde Idolatrie. For if they beleeue the gods, why doe they not beleeue their worde, whereby they put from them false honour? But all idolaters are sicke of this disease, that they are oftentimes readie to shake off the yoke, vnlesse religion bee subiect to their will and pleasure. Wherefore no maruel if the prophets say oftentimes, that men are car­ried into the blinde affection of superstitions, euen as brute beastes are carried into their lust.

19 There came. Paul and Barnabas can hardly stay the people from doing sacrifice: but a companie of knaues doe with small adoe perswade them to stone Paul whom of late they made a God. Wherby appeareth how much more men be bent vnto superstition, then vnto the true wor­ship of God, & how arrogant superstition is, which will alwaies beare the chief sway in appointing the worship of god. The seruāts of god seek no other thing, but to bring men vnder obedience of him, which is saluati­on and felicitie alone. They challenge to themselues no Lordship, they hunt after no gaine: and yet the world cannot abide them. For almoste all men murmure: and now and then there rise tumults. Those who are thus stubborn against God, they be too to readie to beleeue seducers, & [Page 343] willingly submit themselues to their tyrannie. So the Pope had li­bertie to deceiue at his pleasure, and not onely to oppresse miserable soules with slauerie, but also cruelly to torment them. Whatsoeuer hee commaunded it was obediently receiued, and euen at this day, though he make vnpossible lawes, yet dare no man once mutter against them. Neuerthelesse the yoke of Christ is sweet, Mat. 11.30. and yet few there be who will suffer it.

Therefore in this historie is most liuely painted out vnto vs the fro­wardnesse of the worlde. Paule might haue reigned vnder the title of Mercurie, with the commendation of all men: he will not be a God. Be­cause he serueth Christe faithfully, he is stoned. His constancie is com­mended, to the end we may follow it. He was in deed wonderfully deli­uered by the Lorde: 2. Cor. 11.25. but as touching himself he suffered a most cruell kinde of death. Therefore we must make like account of this testimony, which he doth also recite in the second Epistle to the Corinthians, as if he had been slaine. Furthermore, we need not doubt but that the com­mon sort made insurrection against him outragiously. So that what vio­lence soeuer the wicked doe to the seruants of Christ, it is neuer called in question: the lawes are whist, iudgements cease: the magistrate is a­sleepe: there is no patron to be found.

20 As the disciples. Though no man defended Paul, yet Luke shew­eth that the godly were desirous of his life: yet they did so moderate themselues, least they should attempt any thing with great danger to no end, seeing they could not helpe him vnlesse it were done priuilie. And surely we must alwayes marke what the Lord hath brought to our hand. If I standing vpon the banke shall see a man in the middest of the water, and cannot reache him my hande when hee is like to be drowned: what is remaining for me to do, but to commende him to the Lorde? And if there bee any hope to help him, then must I indanger my selfe. There­fore wee will not say that Saint Paul was left alone by the Disciples through slouth: seeyng they coulde not helpe him. And they de­clare their loue and care, when they stande about him after hee is cast out.

They went to Derbe. It appeareth plainly by this that Paul was mi­raculously saued, seeing that on the morrowe after hee was cast out for dead, he taketh his iourney being fresh & sound, whence it is also gathe­red what an inuincible heart he bare against all euils & afflictiōs. For he creepeth not into a corner, where like an ouerworn souldiar he may liue idlely: but he goeth to the same places, where he was vncourteously and cruelly handled but a little before. Notwithstanding Luke sheweth that the church was first planted among the men of Derbe, hee addeth af­terward that Paul & Barnabas returned vnto the Churches, which they had ordained, that they might confirme the Disciples, Whereby hee gi­ueth vs to vnderstand that the vse of the worde consisteth not in instru­ction only, whereby the hearer is only taught: but that it is also auaile­able for confirmation of faith in adomonishing, exhorting & reprouing, [Page 344] And Christ doth not only commaund his ministers to teach, but also to exhort: 2. Tim. 3.16 and Paul saith that the scripture is profitable, not only to teach, but also to exhort. Wherefore let not Pastours thinke that they haue done their dutie as they ought, when they haue well trained vp the peo­ple in true knowledge, vnlesse they employ themselues to this part al­so. Againe, let not the faithfull neglect the woorde of God as if the rea­ding and preaching thereof were vnnecessarie: because there is no man who hath not need of continuall confirmation.

And exhorting them. This was the principall way to cofirme, in that they prouoke the disciples who had before embraced the Gospel and did professe it, to goe forwarde, by exhorting them. For wee are farre from being so readie and stout as we ought. Therfore our lasinesse nee­deth prickes, and our coldnesse must bee warmed. But because GOD will haue his exercised with diuers cumbates, Paul and Barnabas admo­nishe the disciples to be readie to suffer tribulation. A very necessary ad­monition, that we must goe on warrefare in this worlde that wee may liue well and godlilie. If the flesh should not molest vs, if Satan shoulde attempt nothing, if the wicked shoulde not trouble vs with some stum­bling blocks, it were no such troublesome thing to perseuere: because that were a sweete walke through a soft and pleasant way: but because there arise on euery side, and euery minute of an houre, infinite assaults which prouoke vs to fal away, there ariseth the hardnesse, and therfore is it that the vertue of constancie is so rare. Therefore to the ende wee may persist euen vnto the end, we must be prepared for warre. But Luke speaketh not in this place only of the persecutions which the aduersa­ries raise against vs with drawen swordes, and flaming fires: but he com­prehendeth vnder the worde tribulations all sorrowes & miseries, where­unto the life of the godly is subiect, not because the faithfull alone are miserable: because this is the common state both of good and badde. Whence also commeth that famous prouerbe, It is the best, not to bee borne: and the next, to die very quickly. But when as God doth often­times spare the wicked, and doth fat them with ptosperitie: hee is more sharpe and harde towarde his children. For besides common molestati­ons, they are oppressed peculiarly with many discommodities, and the Lorde doth humble them with such exercises, keeping their flesh vnder correction least it wax wanton: he awaketh them, least they lie sleeping vpon earth. Vnto these are added the reproches and slanders of the wic­ked: for they must be as it were the ofscourings of the world. Their sim­plenes is laughed at: but they vse wicked mocks and scofs principally a­gainst God. Last of all, the lust of the wicked breaketh out into open violence. So that they haue need to striue with manie tribulations, and it cannot bee but that all their life shall bee inuied and vnquiet a­middest so many enemies. But this is the best comforte, and which is sufficient enough to confirme their mindes, that, this way (though it bee harde and sharpe,) leadeth vnto the kingdome of heauen. For wee gather by this, that the miseries of the godly are more happie [Page 345] then be all the doting dainties and delights of the world. Therfore let vs remember, first, that rhis condition is set downe for vs, that wee suffer many tribulations: yet let vs also remember to adde this, to mittigate the bitternes thereof, that by them we be brought vnto the kingdome of God. Furthermore their babling is friuolous, who gather hereby that patience is a work which deserueth eternal saluatiō, seing that the cause of saluation is not in this place handled: but after what sort God vseth to handle his in this world: and the comfort is added, not to extoll the dignitie and merite of workes, but onely to encourage the godly that they faint not vnder the burthen of the crosse. All mankind as we haue saide before, as well one as other, is subiect to manie miseries. But the afflictions of the reprobate are nothing else to them but the verie entrie of hell: but these turne to the saints to an happie and ioyfull end, and for them they fall out well, and so consequently they bee helpes for saluation, because they take part with Christ. We must note that Paule and Barnabas being not content with the plurall number, doe plainely set downe Many tribulations, least any man after he hath suffered one or two or a few, doe at length sinke downe. Therefore let the faithfull thinke that they must passe through continuall miseries: that done, let them prepare themselues not for one kind of persecution onely, but for diuerse kindes. For though God handle some men more courtiously and gently: yet doth he pamper none of his so daintily, that he is free from all tribulations.

23 When they had ordained Elders. By this it appeareth sufficiently, that it is not ynough if men haue bin once taught the doctrine of godli­nesse, and to haue the summe of faith, vnlesse they go forward continu­ally. Therefore Christ did not onely send his Apostles to preach the gospel, but he commanded also that there should be Pastours appointed that the preaching of the Gospel might be perpetuall and in daily vse. Paul and Barnabas do marke that this order was set downe by Christ, when they assigned Pastours to euerie Church, least after their depar­ture doctrine should cease and be whisht. Furthermore this place tea­cheth that the Church cannot want an ordinarie ministerie: neither can [Page 346] any be counted christians before God, but those who during their whol life are willing to learne. I take it that those are called Elders in this place, who had the office of teaching inioyned them. For it appeareth by Paul that some were onely Censors of manners and such as had au­thoritie to punish enormities. Now forasmuch as Luke saith, that they were set ouer euery Church, 1. Tim. 5.17. the difference betweene their office and the office of the Apostles is gathered hence. For the Apostles had no certaine place of abode: but they went too and fro to founde newe Churches. But Pastours were set and appointed euerie man to his owne Church, and were as it were placed to watch ouer their Congregations.

Had ordained by Election. The Greeke worde Cheirotonein doth signifie to decree or ordaine a thing by lifting vp the hands, as they vse to doe in the assemblies of the people. Notwithstanding the Ecclesiasticall wri­ters doe often vse the word cheirotonia in an other sense: to wit, for their solemne rite of ordaining, which is called in scripture, Laying on of hands. Furthermore by this manner of speech is verie excellently ex­pressed the right way to ordaine Pastours. Paule and Barnabas are saide to choose Elders. Doe they this alone by their priuate office? nay rather they suffer the matter to be decided, by the consent of them all: therefore in ordaining Pastours, the people had their free election. But least there should any tumult arise Paul and Barnabas sit as chiefe moderatours. Thus must the decree of the Councell of Loadicia bee vnderstood, which forbiddeth that the people haue libertie graunted them to Elect.

They hauing prayed with fasting. They had a double end and reason of their praier: the first that, God would direct them with the spirit of wis­dome and discretion, to choose the best and most meete men. For they knewe that they were not furnished with so great wisedome, but they might bee deceiued: neither did they so much trust to their diligence, but that they knew that the principall point did consist in the blessing of god: as we see mens iudgements erre daily, where the heauenly gouern­ment is not: and that all their labor is nothing worth, where the hande of God is not. These be the true signes and tokens of the godly, to call vpon the Spirit of God, that he may gouern their counsels. And if so be it this rule be to be obserued in all businesses: so often as the gouerne­ment of the Church is in hand, which dependeth wholy vpon his will and pleasure, we must beware that we attempt nothing vnlesse we haue him for our guide and gouernour. And the second end of their prayer was, that God would furnish with necessary giftes those Pastours which were chosen. For it is a harder matter to fulfill such a function faithfullie as a man ought, than that mans strength is sufficient for it. Therefore they craue Gods help euen in this part also, hauing Paul and Barnabas for their authors. They fast likewise, that euen that may be a helpe to stir vp the feruentnes of their praiers. For we know how great our cold­nes is otherwise. Not because it is alwaies necessarie that we should pray fasting, seing that god doth inuite euē those who are ful to giue thanks: [Page 347] but when we are vrged by any necessitie to pray more feruently than we vse commonly to doe, this is a verie profitable prouokement. And now we haue alreadie declared what a weightie matter the choosing of Pa­stours is, wherein the soundnesse of the Churche is handled. Where­fore no maruell, if Luke write that they vsed extraordinary prayers. And it is profitable for vs to marke this vse and other of fasting, least we ima­gine with the Papists that it is a meritorious worke: or least wee place the worship of God in it, seing it is of it selfe nothing, neither is it of any importance with God, saue onely in as much as it is referred vnto ano­ther end.

They committed thēselues to the Lord. We gather hereby first, what great care Paul and Barnabas had for the saluation of those, who by their in­dustrie were turned vnto the Lord. For they testifie that in this infirmi­ty of the flesh men be subiect to more dangers, then that their faith can continue stedfast through his owne strength. Therefore this is the only refuge and aid, if the Lord keepe them continually whom he hath once receiued. And when Luke saith that they were commended to God in whom they beleeued, there commeth no small confidence hence vnto vs: because he assigneth this office to God as proper to him, to saue and defend all those who by true faith haue embraced his word.

24 Passing through Pisidia. We haue alreadie said that Paul and Bar­nabas came to Antioch of Pisidia: being now about to returne to Anti­och of Syria, whence they were sent away: they go through Pamphilia, which is the midle region toward the mount Taurus. And Perga, & At­talia are Cities lying neere togither. And whereas Luke saith that they preach the word in the one only, wee may thereby guesse that they had not opportunitie offered them euery where to teach, which they were wont to neglect or let passe no where.

26 When they had bin commended. Luke might haue said that they were ordained there to bee the Apostles of the Gentiles, but by a circuit of words he doth more plainly expresse, that they were neither sent a­way of men, neither did they attempt any thing trusting to their owne strength, but that their whol iorney togither with the successe was com­mitted to God the authour thereof. Therefore their preaching was no mans worke, but a worke of the grace of God. And the word Grace is re­ferred as well vnto the power and efficacie of the Spirit, as also vnto all the rest of the signes of fauour: because all those giftes bee free which God bestoweth vpon his seruants. And the sentence may be thus resol­ued, that they praied God that he would shew forth his grace, to further the labours of his seruants.

27 After they had called the Church togither. As those who returne from an embassage vse to giue an account of their Actes: so Paule and Barna­bas declare to the Church al the sum of their voyage: that it may there­by appeare what good successe they had & how faithfully they behaued themselues in their office: and also that they may exhort the faithful to giue thāks to god, as the thing it self gaue thē large matter: therfore Luk saith not that they did extol the things which they thēselues had done, [Page 348] but whatsoeuer things the Lord had done by them. It is word for word, With them: but according to the phrase of the Hebrew tongue it is all one, as if it had beene saide, In them, or By them, or Toward them, or simply To them, in the Datiue case. Therefore Luke doeth not say sun autois, but meta autoon: which I say for this cause, least any vnskilfull man ascribe some part of the praise to Paul and Barnabas, as if they had bin partners with God in the worke: whereas he doth rather make him the onely author of all those famous factes which they had done. Luke addeth immediatly after, that the Lord had opened the doore of faith to the Gentiles. For though they were sent vnto the Gentiles, yet the strangenesse of the matter causeth them to woonder not a little: & not only the sodaine change did make the Iews astonied: but also because it was to them as it were a monster, that vnclean mē & such as were stran­gers from the kingdome of God, should be mixed with the holy seede of Abraham, that they might both togither make one & the same Church, of God: they are now taught by the euent it selfe, that it was not for no­thing that there were Apostles sent to them. Moreouer it is saide that the doore of faith was set open to the Gentiles, not onely because the Gospel was preached to them with the externall voice: but because be­ing illuminate by the Spirit of God, they were called effectuallie vnto the faith. The kingdome of heauen is in deed set open to vs by the exter­nall preaching of the Gospel: but no man entreth in saue he to whom God reacheth out his hand: no man draweth neere vnlesse he be drawn inwardly by the Spirit. Therefore Paul and Barnabas showe and proue by the effect, that their calling was approued and ratified by God: be­cause the faith of the Gentiles was as it were a seale ingrauen by the hand of God, Rom. 16.15. 2. Cor. 3.7. ro establish the same, as Paul saith.

CHAP. XV.

[Page 349]1 When Paul and Barnabas had endured many cumbates against the professed enimies of the Gospel: Luke doth nowe begin to declare that they were tried by domesticall warre. So that it was meete that their doctrine and ministerie should be proued by all meanes, to the end it might the better appeare that they were furnished by God and armed against all the assaults of the worlde and Satan. For that was no small confirmation for their doctrine, in that being shaken and battered with so manie ingines, it stood neuerthelesse, neither could the course there­of be broken off by so many hinderances. Therefore to this ende doeth Paul boast that he suffered fights without and terrors within. 2. Cor. 7.5. This hi­storie is most worthie the noting. For though we do all naturallie abhor the crosse and all manner persecution, yet ciuill & domestical discord is more daungerous, least happily they discourage vs. When tyrants bend their force and run violently vpon men, flesh in deed is afraid, & al those who are not indued with the spirite of fortitude, doe tremble with all their heart: but then their consciences are not properly touched with any temptation. For this is knowne to be as it were the fatall estate of the Church. But when it falleth out so that the brethren go togither by the eares, and that the Church is on an vprore within it selfe, it cannot be but that weake minds shalbe troubled and also faint: and especially when the controuersie is about doctrine, which alone is the holy bond of brotherly vnitie: finallie there is nothing which doth more indamage the Gospel, then ciuill discord: because it doeth not onely pearce and wound weake consciences, but also minister occasion to the wicked to backbite. Wherefore we must diligently note this historie, that we may know that it is no new example, if among those who professe the same Gospel there arise some wranglings & strife about doctrin, when proud men can get them a name (wherof they are so furiously desirous) by no other meanes, but by bringing in their owne inuentions. It is certaine, that as there is but one god, so there is but one truth of this God. Ther­fore when Paul goeth about to exhort the faithful vnto mutual consent, hee vseth this argument, One God, one faith, one Baptisme &c. Ephes. 4.6. But when we see wicked men arise, who go about both to deuide the Church by their factions, and also either to corrupt the Gospel with their false and filthie inuentions, or else to bring the same in suspition: wee ought to know the subtiltie of Satan. Therefore Paul saith elsewhere that he­resies come abroad, that those who are tried, may bee made manifest. 1. Cor. 11.19. And assuredly the Lord doth wonderfully make void the subtiltie of Sa­tan, in that he trieth the faith of his by such trials, and doeth beutifie his word with worthy and excellent victorie: and causeth the trueth to shine more clearelie, which the wicked went about to darken. But it is very conuenient to weigh all the circumstances of the historie which Luke noteth.

Which came downe from Iudea. This cloake and colour was very force­able to deceiue euen good men then. Ierusalem was honored not with­out cause among all Churches: because they reuerenced it euen as their mother. For the Gospel was deducted as it were by pypes and conduits [Page 350] from that fountaine. These seducers come thence: they pretend the A­postles: they boast that they bring nothing but that which they learned of them. They blind & bleare the eies of the vnskilfull with this smoke: & those who are light and wicked do greedily snatch at the color which is offered thē. The perturbation of the church, doth like a tempest shake those who were otherwise good & moderate, so that they are inforced to stumble. Therfore we must note this subtilty of satan, that he abuseth the names of holy men, that he may deceiue the simple, who being won with the reuerence of the men, dare not inquire after the thing it selfe. Luke doth not expres in deed with what affection these knaues were moued: yet it is likely that peruerse zeale was the cause which moued thē to set thēselues against Paul & Barnabas. For ther be certain churlish natures which nothing can please but that which is their owne. They had seene that circumcision and other rites of the law were obserued at Ierusalem: whersoeuer they become, [...]. Cor. 11.14. they can abide nothing which is not agreable thereto: as if the example of one church did bind al the rest of the chur­ches with a certain Law. And though such be caried with a preposterous zeale to procure tumults: yet are they pricked inwardly with their ambi­tion, & with a certain kind of stubbernes. Neuertheles satan hath that he would: for the minds of the godly haue such a mist cast before them, that they can scarce know black from white. Therfore we must beware first of this plague that some prescribe not a law to othersome after their man­ner: that the example of one church be not a preiudice of a cōmon rule. Also we must vse another caution, that the persons of men do not hinder or darken the examination of the matter or cause. For if Satan transfi­gure himself into an Angel of light, & if by sacrilegious boldnes he vsurp the holy name of God: what maruell is it, if he doe like wickedly deceiue men vnder the names of holy men? The end shall at length declare that the Apostles meant nothing lesse, than to lay the yoke of the Law vpon the necke of the Gentiles: and yet Satan meant vnder this shift to get in. So it falleth out oftentimes that those who contrary the doctrine of Christ, creepe in vnder the title of his seruants. Therefore there is one only remedie, to come to search out the matter with sound iudgements: also it behoueth vs to preuent an offence least we think that the faithful seruants of God doe therefore striue among themselues: because Satan doth falsely abuse their names, that he may set certaine shadowes by the cares togither to terrifie the simple.

2 When there was sedition arisen. This was no small triall in that Paul and Barnabas are hailed into a troublesome tumult. There was mis­chiefe ynough alreadie in the matter it selfe: but it is a more cruell mischiefe, when the contention waxeth so hote, that they are enfor­ced to fight with their brethren as with enimies. Adde moreouer the in­famie, wherewith they saw themselues burdened among the simple and vnskilfull, as if they would trouble the peace of the Church with their stubbernes. For it falleth out oftentimes so, that the faithful seruants of Christ are enuied alone, and beare al the blame, after that they haue bin vniustly troubled, & haue faithfully emploied themselues in defense of a [Page 351] good cause. Therefore they must be endewed with inuincible courage to despise al false reports which are caried about concerning them. There­fore Paul boasteth in an other place that he went through the midst of seditions. But the seruants of God must obserue such moderation, 2. Cor. 6.5. that they abhor so much as they can all discord: if at any time Satan raise tu­mults and contentions, let them indeuour to appease them: and finallie let them do all that they can to foster and cherish vnitie. But againe on the other side when the truth of god is assailed, let them refuse no cum­bate for defense therof: ne let them feare to oppose themselues valiant­ly though heauen and earth goe togither. And let vs being admonished by this example, learn, so oftē as there ariseth any tumult in the church, wisely to weigh through whose fault it came, least we rashly condēne the ministers of Christ: whose grauitie is rather to be praised, because they can abide so valiantly such violent assaults of Satan. Secondly let vs call to minde that Satan was bridled by the wonderfull prouidence of God, that he might not put the doctrine of Paul to the foile. For if he had bin suffered to do hurt at his pleasure so soone as the faith of the Gentiles had bin pulled downe and ouerthrowne the Gospell preached by Paul should haue fallen to the ground, and the gate should haue shut against the calling of the Gētiles. Thirdly let vs learne that we must in time pre­uent dissention of what sort so euer it be, least it break out into the flame of contention: because satan seeketh nothing else by the fans of dissen­tion, but to kindle so many fires. But againe seeing we see the primitiue Church on an vprore, and the best seruantes of Christ exercised with sedition, if the same thing befall vs nowe, let vs not feare as in some newe and vnwonted matter: but crauing at the Lords handes such an end as he now made, let vs passe through tumults with the same tenour of faith.

Vnlesse yee be Circumcised. Luke setteth downe briefly in these words the state of the question: to wit, that these seducers went about to bind mens consciences with necessitie of keeping the Law. Circumcision is in deed mentioned alone in this place: but it appeareth by the text that they moued the question about the keeping of the whole lawe. And be­cause Circumcision was as it were a solemne entrance and admission into other rites of the lawe, therefore by Synecdoche the whole lawe is comprehended vnder one part. These enimies of Paul did not denie that Christ was the Messias: but though they gaue him their names, they retained therewithall the old ceremonies of the Lawe. The Error might haue seemed tollerable at the first glimse. Why doeth not Paule then dissemble, at least for some short time, least hee shake the Church with conflict? For the disputation was concerning exter­nall matters, concerning which Paule himselfe forbiddeth elsewhere to stande and striue too much. But there were three weightie causes which enforced him to gainestande. For if the keeping of the lawe bee necessarie, mans saluation is tyed to workes, which must be grounded in the grace of Christ alone, that the faith may bee setled and quiet. Therefore when Paule sawe the worshippe of the lawe set against [Page 352] the free righteousnes of faith, it was vnlawful for him to hold his peace, vnlesse he would betraie Christ. For seeing the aduersaries did denie that any should be saued, saue he which did obserue the Law of Moses, by this meanes they did translate vnto workes the glorie of saluation, which they tooke from Christ, & hauing shaken assurance they did vex miserable soules with vnquietnesse: againe it was no small thing neither of any smal importance to spoile & rob faithful soules of the liberty got­ten by Christs blood. Though the inward libertie of the Spirit were cō ­mō to the fathers as wel as to vs, yet we know what Paul saith, that they were shut vp vnder the childish ward & custodie of the Law, so that they did not much differ from seruants: Gal. 4.13. but we are loose frō the schoolema­stership of the law after that Christ was reuealed, & we haue more liber­ty, the time of our nonage being as it were ended. The third vice of this doctrine was, because it darkned the light of the Church, or at least did put in as it were certaine clouds, that Christ the sonne of righteousnes might not giue perfect light. In summe, Christianitie should shortly haue come to nothing, if Paul should haue yeelded to such beginnings. Ther­fore he entreth the cumbate not for the external vncircumcision of the flesh, but for the free saluation of men. Secondly that he may acquit and set free godly consciences from the cursse of the Lawe, and the gilt of e­ternall death. Last of all that after all hinderances are driuen away, the brightnes of the grace of Christ may shine as in a pleasant and cleare heauen. Moreouer these knaues did great iniurie to the Law when they did wickedly corrupt the right vse thereof. This was the naturall and right office of the Law, to lead men by the hand like a scholemaster vnto Christ: therefore it could not be worse corrupt, then when vnder colour of it, the power and grace of Christ were diminished. After this sort must we looke into the fountaines of all questions, least by our silence we be­tray the truth of God, so often as we see satan by his subtiltie aime right at it: neither let our mindes be changed and wax faint through any pe­rils, or reproches and slanders: because we must constantly defend pure religion though heauen and earth must goe togither. 2. Tim. 2.24. The seruaunts of Christ must be no fighters: therefore if there bee any contention risen, they must rather studie to appease and pacifie the same by their mode­ration, than by and by to blow to the assault. Secondly they must take good heed of superfluous and vaine conflicts: neither shall they handle controuersies of any smal weight: but when they see Satan wax so proud, that religion cannot any longer continue safe and sound vnlesse he bee preuented, they must needs take a good hart to them, and rise to resist: neither let them feare to enter euen most hatefull cumbates. The name of peace is in deed plausible and sweete: but cursed is that peace which is purchased with so great losse, that we suffer the doctrine of Christ to perish, by which alone wee growe togither into godly and holy vnitie. The Papists cause vs at this day to be sore hated, as if we had beene the causers of deadly tumults, wherewith the world is shaken, but wee can well defend our selues, because the blasphemies which we indeuoured to reproue, were more cruell, than that it was lawfull for vs to holde our [Page 353] peace. Therefore we are not to be blamed, because we haue taken vp­on vs to enter cumbates in defence of that cause, for which we were to fight euen with the verie Angels. Let them crie till their throates bee sore, Paul his example is sufficient for vs, that we must not bee either cold or slacke in defending the doctrine of godlines, when the ministers of satan seeke to ouerthrow it with might and maine. For their brainsick distemperature ought not to passe the constancie of the seruāts of god. When Paul did zealously set himself against the false Apostles, sedition began at length by reason of the conflict: and yet the Spirit of God doth not therefore reproue him, but doth rather with due praises commend that fortitude which he had giuen that holy man.

They determined &c. The Spirit of God put them in minde of this re­medie to appease the tumult, which might otherwise haue gone farther with doing much hurt. Whereby we be also taught, that we must alwaies seeke such meanes as be fit for ending discorde: because God doeth so highly commende peace, let the faithfull shewe that they doe what they can to nourish the peace of the Church. The trueth must alwayes be first in order with them, in defense whereof they must be afraid of no tumults. Yet they must so temper their heat, that they refuse no meanes of godly agreement: yea let them of their owne accord inuent what wayes so euer they can, and let them be wittie in seeking thē out. Ther­fore we must obserue this meane: least being carried away through im­moderate vehemencie of zeale, we be carried beyond the iust boundes. For we must bee couragious in defense of true doctrine, not stubberne, nor rash. Therefore let vs learne to ioyne togither these two vertues which the Spirit of God commendeth in Paul. When he is drawne into the field by the wicked, he is not afraid boldly to offer himself: but when he doth meekely admit the remedie which was offered, hee declareth plainly what small desire he had to fight. For otherwise hee might haue boasted that he did not passe for the Apostles, & so haue stood stoutly in that: but the desire of peace did not suffer him to refuse their iudgment. Moreouer ignorant and weak men should haue conceiued a sinister opi­nion, if they should haue seene two men only seperated from al the ser­uants of Christ. And godly teachers must in no case neglect this way to cherish faith, that they may shew that they agree with the church. Paul in deed did not depend vpon the becke of the Apostles, that he woulde change his opinion, if he should haue found them contrary to him, who would not haue giuen place euen to the very Angels, Gal. 1.8. as hee boasteth in first Chapt. to the Galathians. But least the wicked should slanderously report that he was a man that stoode too much in his owne conceit and which was too proud, & which did please himself with an vnseemly con­tempt of all men: he offered to giue an account of his doctrine, as it be­came him, & as it was profitable for the Church. Secondly he presented himselfe before the Apostles with sure hope of victorie, because he knew full well what would be their iudgement: seing they were guided by the same spirit wherewith he was gouerned. Notwithstanding it may be de­manded for what purpose the men of Antioch sent Paul and Barnabas [Page 354] vnto the rest of the Apostles. For if they did so greatly reuerence them, that they stood in doubt, vntil they had giuen iudgement on this side or that, their faith was hitherto vaine and altogither none. But the answer is easie: Seing they knew that all the Apostles were sent by Christ alone with the same commandements, and that they had the same Spirite gi­uen them, they were fully perswaded of the end & successe, and vndoub­tedly this counsel proceeded from honest & stout men, who were not ig­norant that the knaues did falsely pretend the names of Iames & Peter. Wherfore they sought nothing else but that the Apostles might further a good matter with their consent. To the same end were all holy Synods assembled since the beginning, that graue men and such as were wel ex­ercised in the worde of God might decide controuersies, not after their owne pleasure, but according to the authority of God. This is worth the noting, least the papists pearce any man with their loud outcries, who to the end they may ouerthrow Christ, and his Gospel, and put out all the light of godlines: thrust vpon vs Councels: as if euery definition & deter­mination of men wer to be counted an heauenly oracle. But if the holy fathers had their fitting at this day, they would cry with one mouth, that there was nothing more vnlawful for them, neither did they meane any thing lesse, than to set downe or deliuer any thing, without hauing the word of Christ for their guid, who was their onely teacher euen as he is ours. I omit this that the Papists leane onely vnto vntimely Councels which breath out nothing but grosse ignorance and Barbarisme. But e­uen the best & most choise must be reckened in that number, that they may be subiect to the worde of God. There is a greeuous complaint of Gregorie Nazianzene extant, that there was neuer any Councell which had a good ende. What excellencie so euer did florish and was in force in the Church, it cannot bee denyed but that it began to decay an hundred yeeres after. Therefore if that holy man were nowe liuing how stoutlie woulde hee reiect the toyes of the Papistes? who without all shame most impudently bring in the iuglings of visures in steede of lawfull Councels, and that to that ende, that the worde of God may packe, so soone as a few bald and foolish men haue set downe whatsoe­uer pleased them.

3 Being brought on the way by the Church. Where as by the common consent of the Church there were ioined to Paul and Barnabas compa­nions, who might for dueties sake conduct them, we may therby gather, that all the godly were on their side: & that they did neuer otherwise thinke but that the cause was theirs as well as the Apostles. Wherefore they determined the iourney of Paul and Barnabas with like minds as they tooke it in hande: to wit, that they might tame and put to silence those troublesome spirites, who did falsely make boast of the Apostles. Whereas he saith shortly after that they certified the brethren in their voyage of the wonderful conuersion of the Gentiles, it is a testimony & token that they came not to Ierusalem fraught with feare: but that they did euen without feare stoutly professe that which they had taught be­fore. Therefore they come not to plead their cause before their iudges: [Page 355] but that they may with common consent and iudgement, on both sides approue that which was commanded by God touching the abolishing of ceremonies. For though they did not despise the iugement of the A­postles, yet because they knew that it was not lawfull for them, neither for the Apostles to decree otherwise concerning the cause, it did not be­come them to stand as men whose matter is handled at the bar: thence commeth the boldnes of reioycing. To this end tendeth the ioy of the godly wherby they subscribe both to the doctrine of Paul, & also the cal­ling of the Gentiles.

4 They were receiued of the Church. By this word Church he meaneth the multitude it selfe and the whole bodie: that done he assigneth a pe­culiar place to the Apostles and Elders, by whom Paul and Barnabas were specially receiued. Furthermore because the Apostles had no cer­taine place of abode at Ierusalem: but went euer now and then somtimes to one place and somtimes to another, whither soeuer occasion did call them, that Church had Elders to whom the ordinarie gouernement of the Church was committed: Chr. 14.23. and what the one function differeth from the other we haue before declared. And hereby it appeareth what bro­therly curtesie there was in the Apostles and Elders, because they doe not onely courteously receiue Paul and Barnabas: but so soone as they heare what successe they had with their paines they tooke, they magni­fie the grace of God. Luke repeateth againe that forme of speech which we had before in the chapter next going before, when he saith that they declared whatsoeuer things God had done with them. Wherin we must remember that which I said before, that God is not made a fellow labou­rer, but all the whole praise of the worke is ascribed to him. Therefore it is saide that hee did that with Paul and Barnabas, which hee did by them: as he is said to deale mercifully with vs, when he helpeth our miseries.

5 Certaine of the sect of the Pharisees. It is not without cause that Luke expresseth what kinde of men they were, which went about to trouble or hinder Paul euen at Ierusalem also. And it is to bee thought that the euill flowed from that fountaine: and that Luke doeth nowe more plainely expresse, that there brake out nowe also fannes, out of that verie same fect, from whence the authours of that wicked dissen­tion came. For though they had giuen Christ their names, yet there remained reliques of their former nature. We knowe howe proude the Pharisees were, howe hautie, howe loftie their lookes were: all which they woulde haue forgotten, if they had truely put on Christ. like as there remained no phariseisme in Paul, but a great part had gotten the habite of stubbernnesse by long custome which they could not shake off so easily by and by. Forasmuch as there reigned most of all among them hypocrisie: they were too much addicted to external rites, which are couerings for vices. They were likewise puffed vp with pride, so that they did tyrannously couet to make all other men subiect to their decrees. It is wel knowne how sore sicke the munks are of both dis­eases. Wherby it commeth to passe that nothing is more cruel than they [Page 356] to oppresse the Church, nothing is more wicked or froward then they to despise the word of god. Moreouer we see many of them which came out of those dennes which haue cast from them their cowle, and yet [...] they neuer forget those conditions which they learned there.

6 The Apostles and Elders met togither. Luke saith not that al the whole Church was gathered togither, but those who did excell in doctrine and iudgement, and those who according to their office were competent iudges in this matter. It may bee in deede that the disputation was had in presense of the people. But least any man should thinke that the common people were suffered hande ouer heade to handle the matter, Luke doth plainely make mention of the Apostles and Elders: as it was more meete that they should heare the matter and to decide it. But let vs know that here is prescribed by God a forme and an order in assem­bling synods, when there ariseth any controuersie, which cannot other­wise be decided. For seing that many did daily gainstand Paul, this dis­putation alone, by reason whereof there was great ruine like to ensue, and which was alreadie come to hot cumbates, did enforce him to go to Ierusalem.

7 And when there had bin great disputation. Though there were choise made of graue men & such as were publike teachers of the Church, yet could not they agree by and by. Whereby appeareth howe the Lord did exercise his Church euen then by the infirmitie of men, that it might learne to bee wise with humilitie. Moreouer he suffered (euen in that companie and assemblie, wherein hee was chiefe) the principall point of Christian doctrine to bee diuersly tossed and handled: least wee should wonder, if at any time it so fall out, that men who are other­wise learned and godly, doe through vnskilfulnesse fall into an errour. For some were not so quicke witted, that they could throughly see into the greatnes of the matter. So that when they iudge that the law ought to bee kept, being vnaduisedly carried away with the zeale of the law, they see not into how deepe a laberinth they throw the consciences [Page 357] of other men and their owne also. They thought that Circumcision was an eternal & vnuiolable token of Gods couenant: the same opinion had they of all the whole Lawe. Wherefore Peter standeth chiefely vppon this, to shewe the state of the question, which the most of them knewe not. And his oration hath two members. For first he proueth by the au­tority of god, that the gentiles must not be enforced to keep the law: se­condly he teacheth that all mans saluation is ouerthrowne, if the con­science be once caught in this snare. Therefore the former part (where­in he declareth that he was sent of God to teach the Gentiles, and that the holy Spirite came downe vpon them) tendeth to this end, that men did not vnaduisedly disanull the ceremonies of the Law, but that God is the author of that disanulling. And so soone as the authoritie of God is brought foorth, all doubting is taken away because this is all our wise­dome, to stay our selues vpon the authority, gouernment and comman­dement of God, and to make more account of his becke and pleasure, then of all reasons. Now it is meete that we ponder the words of Peter, whereby he proueth that this was granted to the gentiles by God, to be free from the yoke of the Law.

You know. He calleth them to beare witnesse, and vnto them hee ap­pealeth, least any man should thinke that he is about to speake of some darke and doubtfull thing. The historie was well knowne to them all. That which remained, he sheweth that they were blind euen in most cleare light, because they do not rightly consider & marke the worke of God, yea because they had not long agoe learned that which was open­ly shewed. He calleth the beginning of the preaching of the Gospel Old dayes, or the old time: as if he should say, Long agoe: as it were since the first beginning of the Church, after that Christ began to gather to him­selfe any people.

God did choose in vs. The word Choose doth signifie to apoint or decree. Though Peter doth comprehend as wel the free Election of God, as the choise, whereby God did adopt the Gentiles to be his people. Therefore he chose, that is as it were making choise, that he might shew a token of his free election in the gentiles, he would that by my mouth they should heare the doctrin of the gospel. These words, In vs, do import as much, as in our sight, or we being witnesses, or, among vs. For his meaning is that he declareth nothing, but that which they knew full well, to wit, which was done before their eies. The phrase is common ynough both among the Grecians, & also among the Hebritians: vnlesse we had leffer resolue it as some other do, He hath chosen me out of this company.

And beleeue. This was a 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 [Page 358] 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 [Page 359] 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 is that obiection easily answered which the Iewes thinke cannot possiblie bee answered, Gen. 17.13 Circumcision is called [Page 360] the eternall couenant, or of the world: therefore say they, it was [...]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 thēselues. 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.

[Page 361]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 thē 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 [Page 362] did more attentiuely and more wisely consider as became him, what a labyrinth this error (to 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 [Page 363] 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 testifie that it shall bee ful­filled [Page 364] vntill the end of the worlde. By which wordes hee deliuereth himselfe from their importunate subtiltie. But there was no cause why he should doubt, but freely and flatly graunt, that it might be fulfilled, the holy ghost being the author. For we must limit the grace of the spirit that it may agree with the promises. Furthermore, we haue alreadie de­clared how farre the promises reache. There is no man which moueth a­nie question concerning this, whether god be not able if he wil, to make men perfect: but they dote foolishe which separate his power from his counsell, whereof they haue an euident & plaine testimonie in the scrip­ture. God doeth plainely declare an hundreth times what hee will and what he hath determined to doe, to goe any farther is sacrilege. Hierom was inforced by reason of philosophie to hurl out the thunderbolt of his curse against Peter and Paule: because the lawes must bee applied vnto their habilitie for whom they be appointed, which as I confesse to take place in mans lawes: so I vtterly denie that it is good as touching the lawe of God, which in exacting righteousnes doth not respect what mā is able to doe, but what he ought to doe. Though here ariseth a harder question, whether the lawe were not giuen to this end, that it might en­force men to obey God.

And this should be in vain, vnlesse the Spirit of god should direct the faithfull to keepe it: and that solemne protestation of Moses seemeth to put the matter out of doubt, when he saith that hee giueth preceptes to the Iewes: not such as they may read, but in deed fulfill. Deu. 30. Deu. 30.12. Whence we gather that the yoke was laid vpon the necke of the Iewes when the law was giuen, that it might make them subiect to God, that they might not liue as them lusted. I answere, that the lawe is counted a yoke two wayes. For in as much as it brideleth the lustes of the flesh, and deliue­reth a rule of godly & holy life, it is meet that the children of God take this yoke vpon them, but in as much as it doth exactly prescribe what we owe to God, and doth not promise life without adding the condition of perfect obedience: and doth againe denounce a curse, if we shall in a­ny point offend: it is a yoke which no man is able to beare. I will shewe this more plainely. The plaine doctrine of good life, wherein God doth inuite vs vnto himselfe, is a yoke, which we must all of vs willingly take vp. For there is nothing more absurd, then that God should not gouerne mans life, but that hee should wander at pleasure without any bridle. Therefore we must not refuse the yoke of the law, Leuit. 18.5. Deu. 27.26. if the simple doctrine thereof be considered. But these sayinges doe otherwise qualifie (that I may so terme it) the law. He which shall do these things shall liue in thē, &c. Again, Cursed is hee which continueth not in all thinges which are written▪ that it may begin to bee a yoke which no man can beare. For so long as saluation is promised ro the perfect keeping of the law alone, & euerie transgression is called into iudgement, mankinde is vtterly vn­doone. In this respect doeth Peter affirme that God is tempted, when mans arrogancie doth burthen the consciences of men with the Lawe. For it is not his purpose to denie, but that men must be gouerned by the doctrine of the lawe, and so he graunteth that they be vnder the law not [Page 365] simply to teach, but also to humble men with the gilt of eternall death, considering that that qualitie was annexed vnto doctrin, he affirmeth that the soules of the godly must not be tied with the yoke of the lawe: because by this meanes it shoulde of necessitie come to passe that they should be drowned in eternall destruction. But when as not only the grace of the holy Spirit is present, to gouerne vs, but also free forgiue­nesse of sinnes to deliuer and acquit vs from the curse of the Lawe: then is that of Moses fulfilled, that the commandement is not aboue vs: Deut. 30.11 Mat. 11.30. and then doe we also perceiue how sweet the yoke of Christ is, & how light his burden is. For because we know that through the mercy of God that is forgiuen vs, which is wanting through the infirmitie of the flesh, Wee doe cheerefully and without any griefe take vpon vs that which hee in­ioyneth vs. Wherefore so that the rigour of the lawe be taken away the doctrine of the Lawe shall not only be tollerable, but also ioyfull & plea­sant: neither must we refuse the bridle which doth gouerne vs mildly: & doth not vrge vs sorer then is expedient.

11 By the grace of Iesus Christ. Peter compareth these two together as contrary the one to the other: to haue hope in the grace of Christ, & to be vnder the yoke of the law. Which comparison doth greatly set out the iustification of Christ, in as much as we gather thereby, that those are iustified by faith, who beeing free and quit from the yoke of the lawe, seeke for saluation in the grace of Iesus Christ. Furthermore, I said before that the yoke of the lawe is made of two coardes. The former is, He which doth these things shall liue in them. The other, Cursed is eue­ry one which doth not continue in all the commaundements. Let vs re­turne vnto the contrarie member. If we cannot otherwise attaine vnto saluation by the grace of Christ, vnlesse the yoke of the lawe be taken a­way, it followeth, that saluation is not placed in keeping the law, neither are those which beleeue in Christ subiect to the curse of the lawe. For if he could be saued through grace, who is as yet in wrapped in the yoke of the lawe, then should Peters reasoning be but foolishe, which is drawen from contraries, thus, We hope for saluatiō by the grace of Christ: ther­fore we are not vnder the yoke of the lawe. Vnlesse ther were a disagree­ment between the grace of Christ and the yoke of the law, Peter should deceiue vs.

Wherefore those must needes depart from the righteousnesse of the law, whosoeuer desire to finde life in Christ. For this contrarietie apper­taineth not vnto doctrine: but vnto the cause of iustification. Whereby is also refuted their surmise, who say that we are iustified by the grace of Christ: because he regenerateth vs by his Spirit, & giueth vs strength to fulfil the law: those who imagin this, thogh they seem to ease the yoke of the law a little, yet they keep soules bound with both the cordes ther­of. For this promise shall alwayes stand in force, He which shall do these thinges shall liue in them, on the otherside, the curse shal com vppon all which shall not absolutely fulfill the lawe. Wherefore wee must define the grace of Christe farre otherwise (whereunto the hope of saluation leaneth) then they dreame: to wit, that it bee free reconciliation gotten [Page 366] by the sacrifice of his death: or which is all one, free forgiuenes of sins, which by pacifying and appeasing God, doth make him of an enemie or seuere iudge, and which cannot be pleased, nor intreated, a mercifull fa­ther. I confesse indeed that we be regenerate into newnes of life by the grace of Christ: but when we are about assurance of saluation, then must we call to mind the free adoptiō alone, which is ioined with the purging & forgiuenesse of sins. For if workes be admitted, that they may make vs righteous euen in part only, the yoke of the law shall not be broken, and so Peter his contrarietie shall fall to the ground, or els be dissolued.

Euen as they. Peter doth testifie in this place, that though the ser­uitude of the law were laid vpon the Fathers as touching the externall shew: yet were their consciences free and quit: whereby is put away that absurditie, which might otherwise haue troubled godlie minds not a lit­tle. For seeing that the couenant of life is eternall, and the same which God made with his seruants from the beginning vntill the ende of the world: it were an absurd thing & vntollerable that any other way to ob­tain saluation should be taught at this day, then that which the fathers had in times past. Therfore Peter affirmeth that we agree very wel with the fathers: because they no lesse then we reposed hope of saluation in the grace of Christ. And so reconciling the law and the gospel together, as touching the end of the doctrine, he taketh from the Iewes the stumbling blocke, which they feigned to themselues by reason of the discord. Whereby it appeareth that the lawe was not giuen to the fathers, that they might thereby purchase saluation: neither wer the ceremonies ad­ded, that by the obseruing thereof they might attain vnto righteousnes: but this was the only end of all the whole lawe, that casting from them all confidence, which they might repose in works, they might repose all their hope in the grace of Christ. Whereby is also refuted the doting of those who thinke that the old people in as much as they were content with earthly goods, did think no whit of the heauēly life. But Peter ma­keth the fathers partners with vs of the same faith: and doth make sal­uation common to both, and yet there bee some which delight in that brainsicke fellow Seruetus with his so filthie sacrileges. Furthermore we must note that Peter teacheth that the faith of the fathers was alwaies grounded in Christ, seeing that they could neither finde life any where els, neither was there any other way for men to come vnto God. There­fore this place agreeth with that saying of the Apostle, Christ yesterday and to day, Heb. 13.8. and for euer.

12 All the multitude held their peace. By these wordes Luke giueth vs to vnderstand that the Spirite of God did so reigne in that assembly, that they yeelded foorth with to reason. The disputation was whot be­fore, but now after that Peter hath laid open the counsel of God, & hath handeled the question according to the doctrine of the scripture, by & by all noyse being stayed, they are quiet and whist, who did of late vnad­uisedly defend the errour. This is a liuely image of a lawfull counsel, whē the truth of God alone so soone as it is once come to light, maketh an end of all controuersies: and assuredly it is effectuall enough to appease all discorde, when the Spirit beareth the chief sway: because he is again a fit gouernour, as well to moderate their tongues who must speake be­fore other, as to keepe the rest vnder obedience, that they bee not too much addicted to themselues, and wedded to their owne willes, but that laying away stubbornnesse they may shew themselues obedient to god. Neither is it to be doubted but that there was some few which woulde not yeeld, as it falleth out in a great assembly: yet the truth of GOD had the vpper hand, so that the silence whereof Luke speaketh, was a manifest testimonie of common obedience. And this was no small mo­deration in Peter, in that hauing suffered euery one to say for himselfe what he coulde: he deferred his iudgement (least it should bee preiudi­ciall to others) so long, vntil the question had bin througly discussed too and fro.

They heard Barnabas and Paul. We may gather by these words that they were not heard with silence before. For seeing that the more part was perswaded that they did wickedlie admit the profane Gentiles into the church, there should nothing which they should haue said, haue been patiently receiued vntill this false opinion were corrected & reformed: but all should haue been taken at the worst. Wee see what a poyson displea­sure conceiued for no cause, is, which doth so possesse mens mindes, that it stoppeth the way so, that the truth can neuer haue entrance. Hereby we learne how true that saying is, all things are sound to the sounde, for there is nothing so wholsome but corrupt affections do turn the same in to that which is hurtfull. Tit. 1.15. And to this end tendeth the narration made by Paul and Barnabas, that they may shew & proue that God doth allowe their Apostleship among the Gentiles: forasmuch as it was ratified and confirmed by myracles which are as it were certaine seales thereof.

13 Iames answered saying. Some old writers of the church, think that this Iames was one of the disciples, whose syrname was Iustus and O­blia, whose cruel death is recorded by Iosephus in the twentieth booke of his antiquities. But would to God the olde writers had trauelled ra­ther to know the man, thā to set foorth with feined praises the holines [Page 368] of a man whom they knew not. It is a childish toy & surmise, in that they say that it was lawful for him alone to enter into the most holy place. For if in that entring in there had bin any religiō, he had done it contrary to the law of God forasmuch as he was not the highest Priest. Secondly, it was a superstitious thing thus to foster the shadowishe worshippe of the Temple. I omit other trifles. And they are greatly deceiued in that they deny that he was one of the 12. Apostles. Gal. 2.9. For they are enforced to con­fesse that it is he whom Paul commendeth so honourably, that hee ma­keth him the chiefe among the three pillars of the church. Assuredly a man inferiour in order and degree could neuer haue excelled the Apo­stles so farre. For Paul giueth him the title of an Apostle. Neither is that worth the hearing which Hierome bringeth, that the worde is generall there: seeing that the dignitie of the order is there handled, for as much as Christe did preferre the Apostles before other Teachers of the church.

Moreouer, we may gather out of this place, that they made no small account of Iames: forasmuch as hee doth with his voice and consent so confirme the wordes of Peter, Cha. 21.18. that they are all of his minde. And we shal see afterward how great his authoritie was at Ierusalē. The olde writers think that this was because he was bishop of the place, but it is not to be thought that the faithfull did at their pleasure change the order which Christ had appointed, Wherefore I do not doubt but that he was sonne to Alpheus, & Christes consin: in which sense hee is also called his bro­ther. Whether he wer bishop of Ierusalē or no, I leaue it indifferent, nei­ther doeth it greatly make for the matter, saue only because the impu­dencie of the pope is hereby refuted, because the decree of the counsell is set downe rather at the appointment, and according to the authority of Iames then of Peter. And assuredly Eusebius in the beginning of his second book, is not afraid to cal Iames whosoeuer he wer, the Bishop of the Apostles. Let the men of Rome goe now & boast that their Pope is head of the vniuersall church, because he is Peters successour, who suffe­red another to rule him, if we beleeue Eusebius.

Men and brethren, heare me. Iames his oration consisteth vppon two principall members, For first he confirmeth and proueth the calling of the gētiles by the testimony of the prophet Amos, secondly he sheweth what is best to be don, to nourish peace & cōcord among the faithfull, yet so that the liberty of the gentiles may cōtinue safe & sound, & that the grace of Christ may not be darkned. Whereas Peter is in this place called Simeon, it may be that this name was diuersly pronounced then. Whereas he saith that God did visit to take a people of the Gentiles, it is referred vnto the mercy of God, whereby hee vouchsafed to receiue strangers into his familie. It is in deed a harsh phrase, yet such as contai­neth a profitable doctrine, because hee maketh God the authour of the calling of the Gentiles, and pronounceth that it is through his good­nesse, that they began to be reckoned among his people, when he saith that they were taken by him: but he proceedeth further, when he saith that he did visit that he might take. For this is his meaning, that, at such [Page 369] time as the Gentiles were turned away from God, hee did mercifully looke vpon them: because we can doe nothing but depart farther and farther from him, vntill such time as his fatherly look preuent vs, of his owne accord.

In his name. The old interpreter hath, To his name, which is almost all one: though the preposition epi may be otherwise translated: to wit: For his name, or vpon his name. Neither shal the sense disagree, that the saluation of the Gentiles is grounded in the power or name of god, and that God did respect no other thing in calling them, but his own glory: yet did I retaine that which is more vsuall: to wit, that in numbring them among his people, he would haue them counted in his name, like as it shalbe said shortly after, that his name is called vpon by all those, whom he gathereth together into his church. The aduerbe of time proton, may be expounded two wayes: if you read it: first, as the old interpreter and Erasmus haue it, the sense shalbe that Cornelius and others, were as it were the first frutes, at whō God began the calling of the Gentiles: but it may be taken also comparitiuely, because there was already some token of the adoption of the Gentiles shewed in Cornelius and his cosins be­fore that Barnabas and Paul preached the gospel to the Gentiles. And I do better like this latter sense.

15 Heereto agree the wordes of the prophets. Wee see now, how the A­postles tooke nothing to themselues imperiously, but did reuerently fo­low that which was prescribed in the word of God. Neither did it greeue them, neither did they count it any disgrace to them to professe them­selues to be the scholers of the scripture. Also wee must here note that the vse of the doctrine of the prophets is yet in force, which some brain­sicke men would banish out of the church. By citing the prophets in the plurall number, to be witnesses, whereas he doth alleage one place only, hee signifieth that there is such an agreement among them, that that which is spoken by one, is the common testimonie of them all, because they speake all with one mouth, and euery one speaketh as in the person of all, or rather the spirit of God speaketh in them all. Moreouer the O­racles of all the prophetes were gathered togeather, that they might make one bodie. Wherefore that might worthily and fitly be ascribed to all the prophets in generall, which was taken out of som one part of the generall booke.

16 After these things I will returne. Because the place is not cited word for word as it is in the prophet, we must see what difference there is: thogh it be not necessary to examin straitly what diuersitie there is in the wordes, so it appeare that the prophesie doeth fitly agree with the matter which is in hand. After that God hath promised the restoring of the tabernacle of Dauid, he saith also, that he will bring to pas, that the Iewes shall possesse the remnants of Edom. In all that text there appea­reth nothing as yet, whence the calling of the gentiles can be fet or ga­thered: but that which followeth immediatly after in the prophet, con­cerning the remnant of the Gentiles, which shall call vpon the name of the Lord, doeth plainly shewe that the Iewes & Gentiles shall make one [Page 370] church, because that which was then proper to the Iewes alone, is giuē to both in generall. For God placeth the Gentiles in like degree of ho­nor with the Iewes, when he wil haue them to call vpon his name. Those of Idumea and the people there about were in times past vnder Dauid, subiect to the Iewes, but though they were tributaries to the people of God, yet were they neuerthelesse strangers from the church. Therefore this was newes & a strange thing, in that God reckoneth them vp with the holy people, that he may be called the God of thē al. Seing that it is certaine that they are all made equall in honour among themselues by this meanes. Whereby it doth plainly appeare how well the testimonie of the prophet agreeth with the present purpose. For God promiseth to restore the decayed Tabernacle, wherein the Gentiles shall obey the kingdome of Dauid, not only that they may pay tribute, or take weapon at the kings commaundement: but that they may haue one god, & that they may be one family to him: yet there may a question be moued, why he had rather cite this prophesie, then many other, which contain more plentiful proof of the matter which he hath in hand, of which sort Paul citeth many. Rom, 15.9.10.11. I answere first that the apostles wer not ambitious in hea­ping vp places of scripture: but they did simply ayme at this, which was sufficient for them: to wit, that they might proue that their doctrine was takē out of the word of god, Secōdly, I say that this prophesie of Amos is more plain then it is commonly taken to be. The prophet intreateth of the restoring of an house which was decayed, he describeth the mise­rable ruine thereof. Therefore the promise, which is added immediately that the seat & throne shalbe set vppe againe, from of which, kinges of the posteritie of Dauid shal rule ouer the Gentiles, doth properly apper­taine vnto Christ. Therefore so sone as the kingdome of Christ is set vp, that must needs folow which the prophete saith also, that the Gentiles shal call vpon the name of God. Now we see that Iames did not vnadui­sedly make choise of this place. For if the kingdome of Christ cannot be otherwise established, vnlesse god be called vpō euery wher throughout the whole world, & the Gentiles grew together to be one with his holy people, it is an absurd thing that they should be driuen from hope of sal­uation, and the midle wall must fal to the ground, wherwith the one was separate from the other vnder the law. The first word, I will returne, is not in the prophet: Ephe. 2.14. but the change of the state which he denounceth, is ve­ry well expressed by this meanes.

The tabernacle of Dauid which was decayed. It is not without cause that that euill fauoured wastnes & ruine of the kings house is set before our eyes by the prophet. For vnlesse the godly should haue been persuaded, that Christ should notwithstanding come, though the kingdome of Da­uid were brought to nought, who should not only restore to their old or­der, thinges whiche were decaied: but shoulde exalt euen vnto the heauens the glory of his kingdome with incomparable successe, they should haue dispayred and hundreth times in a day. After they were re­turned from the exile wherin they liued at Babylon, they were brought by continuall destructions almost vnto vtter destruction. Afterward that [Page 371] which remained was consumed by little & little with ciuill discorde, yea when God did releeue their miseries, that kind of help which they had, was a certain matter of despair: for that rule which the Machabees took vpon thē, was then taken away from the tribe of Iuda. For these causes the Spirite of god doth diligētly beat in this by the prophet, that Christ shall not come, vntil the kingdome of Dauid shall perish: that they may not despayr of saluation euen amidst greatest miseries. So Isaias saieth, that there shall a branch arise out of the contemptible & base stock: and lot vs also remember, Isai. 1 [...] ▪ 1. that God doth obserue this wonderfull way in re­storing the church, that he doth builde it vp when it is decaied. Further­more this place teacheth, when the church is best ordered & what is the true and right constitution thereof: to wit, when the throne of Dauid is set vp, & Christ alone hath the preheminence, that all may meet toge­ther in his obedience.

Though the Pope haue oppressed the Churche with his sacrilegi­ous tyrannie, yet doth he make boast of the title of the church: yea he deceiueth men vnder the vaine title of the church, that he may put out the cleere light of sound doctrine. But if we shall come throughly to ex­amine the matter, we may easily refute such a grosse mock: because he a­lone beareth rule hauing deposed Christ. He doth in word confesse that he is Christs vicar: but in very deed after that he hath by a beautiful ba­nishment sent Christ into the heauēs, he taketh to himself al his power. For Christ reigneth by the doctrine of his gospel alone, which is wicked­ly troden vnderfoot by this abominable idol. But let vs remember that this shalbe the lawfull estate of the church among vs, if we doe all in ge­nerall obey Christ the king of kings, Ioh. 10.16, that there may be one sheepfold & one shepheard.

17 That those which remain may seek. Iames added this word seek▪ by way of exposition, which is not found nor read in the prophet: & yet it is not superfluous: because to the end wee may be numbred among the people of god, & that he may take vs for his owne, we must on the otherside be incouraged to seek him. And it is to be thought that Luke did summarily cōprehend those things wherof Iames did dispute in his owne language among the Iewes: wherby it came to passe that the expositiō of the mat­ter was mixed with the words of the prophet. In steed of the reliques of the Gētiles which Amos vseth, Luke out of the Greek translatiō (which was more familiar) putteth the rest of the men in the same sense: to wit, that ther must go before the purging of the filthines of the world, a cut­ting, pruning, or paring as it came to passe. And this doctrine must be also applied vnto our time. For because the corruption of the worlde is worse, thē that it can be wholy brought to obey Christ, he bloweth away with diuers fannes of tribulations the chaff and weedes, that he may at length gather vnto himself that which shall remaine.

18. Knowen from the beginning. This is a preuention to put away the hatred which might haue risen vppon the noueltie. For the sodaine change might haue beene suspected: and therefore did it trouble weake minds. Therfore Iames preuenteth, shewing that this was no new thing [Page 372] with god, though it fell out sodainly otherwise then mē thoght. Because god saw before the world was created, what he wold do, & the calling of the Gentiles was hidden in his secret counsell. Whereupon it followeth that it must not be esteemed according to the sense of man. Further­more Iames hath respect vnto the wordes of the prophet, when he affir­meth that God who should do all these things, was also the authour of the prophesie. Therefore his meaning is, that seeing god speaketh by his prophet: he saw then, yea from the very beginning, that neither vncircū ­cision nor any thing els should let him, but that he would chose the Gentiles into his family. Neuertheles ther is comprehended vnder this a ge­neral exhortation, that men do not take vpon them to measure with the small measure of their wit, Rom. 11.33 the workes of God, the reason whereof is of­tentimes knowen to none but to himself. But rather let them crie being astonied, that his wayes are past finding out, and that his iudgementes are too deepe a deapth.

19 That we must not trouble. He denieth that the Gentiles must be driuen from the Church through the disagreement about ceremonies seeing they were admitted by God: yet it seemeth contrary to himselfe, when he denieth that they ought to be troubled, & yet prescribeth cer­tain rites. The answere is easie, which I will hereafter more at large pro­secute. First, he requireth nothing at their handes, but that which they were bound to do by brotherly concord: secondly, these precepts coulde no whit trouble or disquiet their consciences, after that they knew that they were free before God, and that false and peruers religion was takē away, which the false Apostles sought to bring in. The question is now, why Iames doth inioyne the Gentiles these foure things alone. Some say that this was fet from the auncient custom of the fathers, who did not make any couenāt with any people, which they could inforce to obey thē, but vpon this condition. But because there is no fit authour of that thing brought to light, I leaue it in doubt & vndecided. But heere appeareth a manifest reason why they gaue particular cōmādement cō ­cerning things offred to Idols, blood, & that which was strangled. They were in deed of thēselues things indifferent: yet such as had som special thing in thē, more thā other rites of the law. We know how straitly the Lord cōmandeth to eschew those things which are contrary to the ex­ternall profession of faith, & wherin there is any appearance or suspitiō of Idolatry. Therfore least there should any blot of superstitiō remain in the gentiles, & least the Iewes should see any thing in thē which did not agree with the pure worship of god, no maruel if to auoid offēce they be [Page 373] commaunded to abstaine from things offered to Idols. The worde alis­gema which Luke vseth doth signifie all maner of profanation: therfore I haue not changed the common translation, which hath pollution or filthines. Yet it is sometime taken for sacrifices: which sense shoulde not disagree with Iames his purpose, & peraduenture it shall be more plaine and naturall so to expounde it in this place: because where Luke doeth shortly after repeat the same decree, he will put Idolothyta, or thinges sa­crificed to Idols. As concerning blood and that which was strangled not only the Iewes were forbidden by the law of Moses to eat them: Deut. 12.23▪ Gen. 9.4. but this law was giuen to all the world after the flood, whereby it came to passe that those which were not quite growen out of kinde, did loath blood. I do not only speake of the Iewes but of many of the Gentiles. I confes in deed that euen that commandement was but temporal: yet notwithstā ­ding it was extēded farther then vnto one people. No maruell therfore if ther might arise greater offence thereupō, which to cure seemed good to the apostles. But there ariseth a harder question concerning fornica­tion: because Iames seemeth to reckon the same among things indiffe­rent, whereof they must beware only in respect of offence. But there was another cause for which he placed fornicatiō among those things which were not of thēselues vnlawfull. It is wel knowen what vnbrideled liber­tie to run a whoring did reigne & rage euery where: and this disease had gotten the vpper hand principally among the men of the East countrie: as they be more giuen to lust: assuredly the faith and chastitie of wed­locke was neuer lesse obserued and kept any where then among them. Moreouer, hee doeth not intreat indifferently in my iudgement in this place, of all maner fornication or whoredome, as of adulterie and wan­dring and vnbrideled lusts, whereby all chastitie is violate and corrupt: but I think he speaketh of concubineship as they call it: which was so cō ­mon among the Gentiles, that it was almost like to a lawe. Therefore whereas Iames reckoneth vp a common corruptiō among things which are of thēselues not corrupt, there is therein no inconuenience: so that we know that it was not his meaning to place those things in one order which are very far vnlike among thēselues, For wheras vnclean men do thereby colour and cloke their filthinesse, they may easily bee refuted. Iames saith, they coupled eating of blood with whoredome: but doth he compare them together as thinges that are like, at least which disagree not in any point. Yea he doth only respect the wicked and corrupt cu­stome of men, which was fallen away from the first law and order of na­ture appointed by God. As concerning the iudgement of god the know­ledge thereof must be fet out of the continual doctrin of the scripture: & it is nothing doutful what the scripture saith: to wit, that whoredom is accursed before God, and that the soule and body are thereby defiled that the holy temple of God is polluted, & Christ is rent in peeces: that God doth dayly punish whoremongers, and that he will once pay them home. The filthinesse of whooredome which the heauenly iudge doth so sore condemne, can be couered with no cloakes by the patrons of whoredome, how wittie and eloquent soeuer they be.

[Page 374]21 For Moses hath. This place in my iudgement hath been badlie expounded, and drawne into a contrary sense. For interpreters thinke that Iames added this, because it wer superfluous to prescribe any thing to the Iewes, who were well acquainted with the doctrine of the lawe, & to whō it was read euery Sabboth day: and they picke out this meaning, Let vs be content to require these few things at the hands of the Gen­tiles, which are not accustomed to beare the yoke of the lawe: as tou­ching the Iewes, they haue Moses out of whom they may learne more. Some doe also gather out of this place, that circumcision with his appurtenances ought to be obserued euen at this day among the Iewes. But they reason vnfitly and vnskilfully, though that exposition which I haue set downe were true. But Iames had a farre other meaning; to wit, he teacheth that it cānot be, that ceremonies cā be abolished so quickly as it were at the first dash: because the Iewes had now a long time been acquainted with the doctrine of the lawe, and Moses had his preachers: therefore it stood them vpon to redeeme concord for a short time, vntil such time as the libertie gotten by Christ, might by little & little appear more plainely: this is that which is said in the common prouerb, that it was meete that the old ceremonies should be buried with some honor. Those who are skilfull in the Greek toung shall know that that last member, When he is read euery Sabboth day in the Synagogues, was by mee changed not without cause, for auoiding of doubtfulnes.

22 It pleased the Apostles. That tempest was made calme not without the singular grace of god, so that after the matter was throughly discus­sed, they did all agree togeather in sounde doctrine. Also the modestie of the common people is gathered by this, because after that they had referred the matter to the iudgement of the apostles & the rest of tea­chers, they do now also subscribe to their decree: & on the other side, the [Page 375] apostles did shew some token of their equitie, in that they set downe no­thing concerning the common cause of al the godly, without admitting the people. For assuredly this tyrannie did spring frō the pride of the pa­stours, that those things which appertain vnto the common state of the whol church, are subiect (the people being excluded) to the wil, I wil not say lust, of a few. We know what a hard matter it is to suppresse the slan­ders of the wicked, to satisfie most men who are churlish and froward, to keep vnder the light & vnskilful, to wipe away errors conceiued, to heal vp hatred, to appease cōtētions, to abolish fals reports. Peraduēture the enemies of Paul & Barnabas might haue said, that they had gotten let­ters by fair and flattering speeches: they might haue inuented som new cauill: the rude and weake might by and by haue beene troubled. But when chiefe men come with the letters, that they may grauely dispute the whole matter in presence, all sinister suspition is taken away.

24 Certain which went out frō vs. We see that there was no respect of per­sons among these holy men: which doth alwayes corrupt sound & right iudgements. They confes that there wer knaues of their own cōpany: & yet they do no whit flatter thē, or through corrupt fauour incline to co­uer their error, yea rather in condemning them freely, they spare not e­uen thēselues. And first they pluck frō their faces that visure, which they had abused, to deceiue withal. They boasted that they were priuie to the meaning of the apostles: the apostles reproue them & condemn them of & for lying in that false pretence: when they vtterly denie that they did cōmand any such thing: againe, they accuse them far more sharply, that they trobled the church, & subuerted souls. For by this means thei bring them in contempt & detestation with the godly, because they cānot be admitted but to their destruction. But false teachers are said to subuert soules, because the truth of god doth edifie or build them vp, and so this speech containeth a general doctrine, vnlesse we will willingly haue our soules drawen headlong frō being any longer temples of the holy ghost, & vnlesse we desire their ruine, we must beware of those, which go about to lead vs away from the pure gospel. That which they say touching the keeping of the law, doth only appertain vnto ceremonies: thogh we must alwaies remember, that they did so intreat of ceremonies, that both the saluation, and also the righteousnes of men did therein consist. For the false apostles did command that they should bee kept, as if righteousnes came by the law, and saluation did depend vpon workes.

25 With our beloued Barnabas & Paul. They set these praises against the slanders wherwith the false apostles had assayed to bring Paul & Barna­bas out of credit. And first to the end they may remooue the opinion of disagreement which had possessed the minds of many, they testifie their consent: secondly, they commend Paul & Barnabas for their feruentnes in zeale, & most manlike courage, that they wer not afraid to venture or lay down their soules for Christs sake. And this is an excellent vertue in a minister of the gospel, & which deserueth no smal praise, if he shal not only be stout and couragious to execute the office of teaching: but also be readie to enter danger which is offered in defence of his doctrine. [Page 376] As the Lorde doth thus trie the faith and constancie of those which bee his: so he doth as it were make them noble with the ensignes of vertue, that they may excell in his church. Therefore Paule holdeth foorth the marks of Christ which he did bear in his body, as a buckler to driue back those knaues which did troble his doctrin. Gal. 6.17. And thogh it do not so fal out with most stout and couragious teachers & preachers of the gospel, that they striue for the Gospel vntill they come in danger of life, because the matter doth not so require: yet is this no let but that Christe may pur­chase authoritie for his martyrs, so often as he bringeth them into wor­thie & renowmed cōflicts. Neuertheles, let euē those who are not infor­ced to enter cumbat by any necessity, be redy to shead their blood if god see it good at any time that it should be so. But the apostles commende the fortitude of Paul & Barnabas only in a good cause, because if it wer sufficient to enter dangers manfully, the martyrs of Christe shoulde no­thing differ from troublesome & frensie men, from cutters and roysters. Therefore Paul and Barnabas are commended, not because they laid o­pen themselues simply to dangers, but because they refuse not to die for Christes sake. Peraduenture also the apostles meant to nip those knaues by the way, who hauing neuer suffered any thing for Christes sake, came out of their roust and dainties to trouble the churches, which cost the couragious souldiars of Christ deerely.

28 It seemed good to the holy ghost and to vs. Whereas the Apostles and Elders match & ioyn themselues with the holy ghost, they attribute no­thing to themselues apart therein: but this speech importeth as much as if they should say, that the holy ghost was the captaine, guide & gouer­nour: and that they did set downe and decreed that which they write as he did indite it to them. For this maner of speeche is vsed commonly in the scripture: to giue the ministers the second place after that the name of God is once expressed. When it is said that the people beleeued God and his seruant Moses, faith is not rent in peeces, as if it did addict it self partly to God & partly to mortall man. What then? to wit, whereas the people had God for the sole author of their faith, they beleeued or gaue credence to his minister from whom he could not be separate. Neither could they otherwise beleeue god, then by beleeuing the doctrine set be­fore thē by Moses: Exo. 14.31. as they did shake off the yoke of God, after that they had once reiected & despised Moses. Wherby the wickednes of those mē is also refuted, who making boast of faith with full mouth, do no lesse wickedly then proudly contemne the ministerie. For as it wer a sacrilegious partition, if faith should depend euen but a very little vpon man: so those men do openly mock god, who feign that they haue him to be their tea­cher, when they set nought by the ministers by whom he speaketh. Ther­fore the apostles deny that they inuēted that decree of their own brain which they deliuer to the Gentiles, but that they wer onely ministers of the Spirit, that they may with the authoritie of god make them cōmen­dable which (proceeding frō him) they do faithfully deliuer. So whē Paul maketh mention of his gospel, he doth not enforce vpon thē a new go­spel, which is of his owne inuenting, but hee preacheth that which was committed to him by Christe.

And the papistes are doltish who go about out of these words to proue, that the Church hath some authoritie of her owne: yea they are con­trarie to themselues. For vnder what colour do they auouch that the Church cannot erre: saue onely because it is grounded immediatlie by the holy spirit? Therefore they crie out with open mouth that those thinges bee the oracles of the spirit, which wee proue to be their owne inuentions. Therefore they do foolishly vrge this clause, It seemed good to vs, because if the Apostles decreed any thing apart from the Spirit, that principall maxime shall fall to ground, That Councels decree no­thing but that which is indited by the Spirit.

Besides these necessarie things. The Papists doe frowardly triumph vnder colour of this worde, as if it were lawfull for men to make Lawes which may lay necessitie vpon the cōscience. That (say they) which the church commaundeth must be kept vnder paine of mortall sinne: because the Apostles say that that must necessarily be obserued which they decree. But such a vaine cauill is quickly answered. For this necessitie reached no farther than there was any danger least the vnitie shoulde bee cut a sunder. So that to speake properly, this necessitie was accidental or ex­ternall: which was placed not in the thing it selfe, but onely in auoi­ding of the offence, which appeareth more plainely by abolishing of the decree. For Lawes made concerning thinges which are of themselues necessarie, must be continual. But we know that this Law was foredone by Paul, so soone as the tumult and contention was once ended, Rom. 14.14. 1. Cor. 10.25 when he teacheth that nothing is vncleane, and when he granteth libertie to eat all manner meates, yea euen such as were sacrificed to Idols. Wher­fore in vaine doe they gather any cloake or colour out of this worde, to binde mens consciences, seeing that the necessitie spoken of in this place, did onely respect men in the externall vse, least there should any offence rise thereupon: and that their libertie before God might stand whole and sound. Also in vaine do they gather out of al the whole place, and in vaine do they go about out of the same to proue that the church had power giuen to decree any thing contrary to the word of God. The Pope hath made such lawes as seemed best to him contrary to the word of God, whereby he meant to gouerne the Church: and that not tenne or twentie, but an infinite number: so that they do not onely tyrannous­ly oppresse soules: but are also cruell torments to vex and torment thē. To the ende the hyred brablers of the Pope may excuse such crueltie, they do obiect that euen the Apostles did forbid the Gētiles that which was not forbidden in the word of God. But I say flatly that the Apostles added nothing vnto the word of God. Which shall plainely appeare, if we list to marke their drift. I said of late that they meant nothing lesse then to set downe a perpetuall law, whereby they might bind the faith­full. What then? They vse that remedy which was fit for the nourishing of brotherly peace and concorde among the Churches: that the Gen­tiles may for a time applie themselues to the Iewes. But if we wil grant any thing, we must assuredly confesse that this is according to the word of God, that loue beare the sway in things indifferent: that is, that the [Page 378] externall vse of those things which are of themselues free, be bent vnto the rule of charitie. In summe, if loue be the bonde of perfection and end of the Law, if God commande that wee studie to preserue mutuall vnity among our selues, and that euery man serue his neighbour to edi­fie: no man is so ignorant which doeth not see that that is contained in the word of God, which the Apostles commaunde in this place: onelie they applie a generall rule to their time. Furthermore let vs remem­ber that which I said before, that it was a politike Lawe, which coulde not insnare the conscience, neither bring in any feigned worshippe of God: which two vices the scripture condemneth euery where in mens traditions. But admit we should grant (which is most false) that that did not accorde with the word of God which was decreed in that coun­cell: yet that maketh nothing for the Papists. Let the Councels decree any thing contrarie to the expresse worde of God, according to the re­uelation of the Spirite: Yet none but lawfull Councels may haue this authoritie giuen them. Then let them prooue that their Councels were godlie and holie, to the decrees whereof they will haue vs sub­iect. But I will not any farther prosecute this point, because it was handled in the beginning of the Chapter. Let the readers know (which is sufficient for this present place) that the Apostles passe not the boundes of the worde of God, when they set downe an externall Lawe as time requireth, whereby they may reconcile the Churches among themselues.

30 When the multitude was gathered. This was the most lawfull kinde of dealing to admit the whole multitude vnto the reading of the Epi­stle. For if there fall out any controuersie in the doctrine of faith, it is meet that the iudgement bee referred ouer vnto the learned and god­ly & to such as are exercised in the Scripture: and chiefly to the pastors rightly ordained. Notwithstanding because it belongeth to all alike to know for a suertie what they must hold, the godly and learned teachers must make known to the whole Church, what they haue set downe out of the worde of God. For there is nothing more vnfitting for holie and Christian order, than to driue away the bodie of the people from com­mon doctrin as if it were a heerd of swine: as they vse to do vnder the ty­rannie of popery. For because the Pope & the horned bishops did think [Page 379] that the people woulde neuer bee obedient ynough, vntill they were brought into grosse ignorance, they imagined that this was the best summarie of faith, to know nothing but to depend wholy vpon their de­crees. But on the contrarie there must be a meane obserued, that law­full gouernments may continue, and that on the otherside, the people may haue that liberty which vnto them belongeth, least they be oppres­sed like slaues.

31 They reioyced ouer the consolation. Seing that the Epistle is so short, and containeth nothing but a bare narration, what consolation coulde they haue by it? But we must note, that there was no small matter of consolation therein, because when they knewe the consent of the Apo­stles, they were all pacified, and also whereas before there was variance among them, they are now reconciled one to another. Seing there went a false report about, that all the Apostles were against Paul and Barna­bas, this same had shaken some who were too light of beliefe: manie did stand in doubt: the wicked abused this occasion to speak euil: other­some were pricked forward with loue of noualty and with curiositie, and one was set against another. But now after that they see that the iudge­ment of the first Church doth agree with the doctrine of Paul and Bar­nabas, they obtaine that for which the children of God ought most to wish, that being established in the right faith, and being of one mind a­mong themselues, they may with quiet mindes haue peace one with another.

32 Iudas and Silas. These two brethren were sent for this cause, that they might also testifie the same thing by word which was contained in the letters, and more also. Otherwise the Apostles woulde not haue sent such short letters concerning so great and weightie a matter: and they would haue also spoken somewhat touching the mysteries of faith, and would haue made some long exhortation, wherein they would haue perswaded them vnto the studie of godlinesse. Nowe Luke sheweth some farther thing by them done: to wit, that being furnished with the gift of Prophecie, they edifie the Church in generall, as if he shoulde say, they did not onely doe their duetie faithfullie in the cause which was nowe in hande: but they did also take good and profitable paines in teaching and exhorting the Church. And we must note that he saith that they exhorted the Church because they were Prophetes: for it is not a thing common to all men to enter such an excellent function. Therefore we must beware least any man passe his bounds: as Paul tea­cheth 1. Cor. 7. and Ephesians 4. 1. Cor. 7.20. Ephes. 4.1. that euery one keepe himselfe within the measure of grace receiued. Wherefore it is not in vaine that Luke saith that the office of teaching is peculiar: least any man through am­bition being voide of habilitie, or through rash zeale, or through anie other foolish desire coueting to put out his heade, trouble the order of the Church.

They were Prophets. Whereas the worde hath diuerse significations, it is not taken in this place for those prophets to whom it was graunted to foretell things to come: because this title should come in out of season [Page 380] when hee intreateth of another matter: but Luke his meaning is that Iudas and Silas were indued with excellent knowledge and vnderstan­ding of the mysteries of God, that they might be good interpreters of God: as Paul in the forteenth of the first to the Corinthians, when he intreateth of the prophecie, 1. Cor. 14.3. and preferreth it before al other gifts, spea­keth not of foretelling of things to come: but he commendeth it for this fruit, because it doth edifie the Church by doctrine, exhortation, & con­solation. After this manner doth Luke assigne exhortation to the Pro­phets, as being the principall point of their office.

33 They were let goe in peace. That is, when they departed, the brethren in taking their leaue of them, did wish them well, as friends vse to doe. And there is Synecdoche in this member: because the one of the two did onely returne to Ierusalem. And in the text there is a correction ad­ded immediatly, that it seemed good to Silas to tarrie there: but when Luke ioyneth them both togither, his meaning is onely to declare that the Church was quiet before they thought vppon any returning. At length he addeth that Paul and Barnabas so long as they were at Anti­och gaue themselues to teaching, and did continue in this work: and yet did they giue place to many mo. Whereby it appeareth that they had al one & the same desire without grudging, so that they ioined hād in hand to doe good. Though it seemeth that he maketh mention of many moe of set purpose, least we should thinke that after that Paul and Barnabas were departed, that Church was destitute, which did florish in aboun­dance of teachers. Moreouer the blessing of God which began streight­way to appeare againe in that Church, is now againe commended and extolled, which Church Satan went about by his ministers miserably to scatter and lay wast.

36 Let vs visit our brethren. In this historie we must first note how care­full Paul was for the Churches which he had ordained. Hee laboureth in deed at Antiochia profitablie: but because hee remembred that hee was an Apostle ordained of God, and not the pastour of one particular place, hee keepeth the course of his calling. Secondly, as it did not be­come him to be tied to one place, so he thinketh with himselfe that he [Page 381] was bound to all whom he begat in the Lord: therefore he will not suf­fer them to want his helpe. Moreouer the worke that was begunne in those places could not be neglected, but it woulde shortly after decay. Yet it is to be thought that Paul stayed stil in the Church of Antiochia, vntill he saw the estate thereof well ordered, and concord established. For we knowe and trie what great force principall Churches haue to keepe other lesser Churches in order. If there arise any tumult in an ob­scure streete, or if there fal out any offence, the rumour goeth not so far, neither are the neighbours so much mooued. But if any place be excel­lent, it cannot quaile without great ruine: or at least but that the lesser buildings shalbe therewith sore shaken both far and wide. Therefore Paul in staying a time at Antioch did prouide for other Churches: and so we must no lesse looke vnto his wisdome than his diligence in this ex­ample: because oftentimes the immoderate heat of the Pastours in go­ing about matters, doeth no lesse hurt than their sluggishnes.

How they doe. Paul knewe that amidst so great lightnesse and incon­stancie of men, and as their nature is inclined to vice, if there be any thing well ordered among them it doeth seldome continue stable & for any long time: and especially that Churches doe easily decay or growe out of kind vnlesse they be looked too continually. There ought nothing vnder heauen to bee more firme, than the spirituall building of faith, whose stabilitie is grounded in the very heauen, yet there be but fewe in whose mindes the worde of the Lorde doth throughly take liuely roote: therefore firmnes is rare in men. Againe, euen those who haue their an­chor firmely fixed in the trueth of God, doe not cease notwithstanding to be subiect to diuerse tossings: wherby though their faith be not ouer­turned yet hath it neede of strengthning that it may be vnderpropped and stayed. Moreouer we see how sathan doeth assault, and with what subtile shiftes hee goeth about priuily to pull downe sometimes whole Churches, sometimes euery one of the faithfull particularly. Therefore it is not without cause that Paul is so carefull for his scholars, least they behaue themselues otherwise, then is to be wished: and therefore is hee desirous in time to preuent, if there be any inconuenience risen: which cannot be vntill he haue taken view.

37 And Barnabas gaue counsell. Luke doth here set downe that doleful disagreement, which ought to make all the godly afraid for iust causes. The societie of Paul and Barnabas was consecrated by the heauenly o­racle. They had long time laboured being of one mind, vnder this yoke whereunto the Lord had tied them: they had by many e [...]eriences tri­ed the excellent fauour of God. Yea that wonderful successe mentioned heretofore by Luke, was a manifest blessing of God. Though they had bin almost drowned so often in so many tempestes of persecution, and were set vpon so sore by infinite enimies: though domesticall sedition were euery where kindled against them, yet they were so farre from be­ing pulled in sunder, that their agreement was then most of al tried. But now for a light matter, and which might easily haue bin ended, they breake that holy bond of Gods calling. This could not fall out without [Page 382] great perturbance to al the godly. Seing that the heat of the contention was so great and vehement in these holy men, who had long time accu­stomed themselues to suffer all things: what shall befall vs, whose affec­tions being not as yet so brought to obey God, do oftentimes rage with­out modestie? Seing that a light occasion did seperate them, who had long time amidst so great trials retained vnity holily, how easily may sa­tan cause those to be diuided, who haue either none or at least a colde desire to foster peace? What great pride was it for Barnabas, who had no more honorable thing than to be Paul his companion, that he might behaue himselfe like a sonne toward his father, so stubbernely to refuse his counsell? Peraduenture also some might thinke that Paul was not very courteous in that hee did not forgiue a faithfull helper this fault. Therefore we be admonished by this example, that vnlesse the seruants of Christ take great heed, there be many chinkes through which Sa­tan will creepe in, to disturbe that concorde which is among them. But nowe we must examine the cause it selfe. For some there bee who lay the blame of the disagreement vppon Paule: and at the first hea­ring, the reasons which they bring seeme probable. Iohn Marke is reie­cted, because he withdrew himselfe from Pauls companie: but hee fell not away from Christ. A yong man being as yet vnacquainted with bearing the crosse, returned home from his iorney. He was somewhat to be born with for his age: being a freshwater soldiar he fainted in trou­bles euen at the first dash: he was not therefore about to bee a slothfull soldiar during his whole life. Now forasmuch as his returning to Paul is an excellent testimony of repentance, it seemeth to be a point of dis­courtesie to reiect him. For those must bee handled more courteously, who punish thēselues for their owne offences of their own accord. There were also other causes which ought to haue made Paul more courteous. The house of Iohn Mark was a famous Inne: Sup. 12.12. his mother had intertained the faithful in most greeuous persecution: when Herod & al the people were in a rage, they were wont to haue their secreat meetings there: as Luke reported before. Surely he ought to haue borne with such a holy & couragious woman, least immoderate rigor should alienate her: she was desirous to haue her son addicted to preach the gospel, now what a great griefe might it haue bin to her, that his pains & industry should be refu­sed for one light fault? & now wheras Iohn Mark doth not only bewayle his fault, but in very deed amend the same: Barnabas hath a faire colour why he should pardon him. Yet we may gather out of the text, that the Church did allow Pauls counsel. For Barnabas departeth and with his companion hee saileth into Cyprus. There is no mention made of the brethren: as if he had departed priuily without taking his leaue. But the Brethren commend Paul in their prayers to the grace of God: whereby appeareth thar the Church stoode on his side. Secondly whereas God showeth forth the power of his Spirit in blessing Paul, & doth blesse his labours with happy successe of his grace, & leaueth Barnabas as it were buried, there may a probable reason bee drawne thence, that it pleased him that such an example of seueritie should be shewed. And surely the [Page 383] offence of Ihon Mark was greater then it is commonly taken for. He slid not backe in deed from the faith of Christ: yet did he forsake his calling, and was a reuolt from the same: therefore it was a matter which might haue giuen euill example, if he had bin streightway receiued again into the calling, from which he was slid backe. He had giuen himselfe ouer to serue Christ vpon this condition, that he should be free no longer. It was no more lawfull for him to break his promise made in this behalfe, than it is for a husbande to leaue his wife, or for a son to forsake his father. Neither doth infirmitie excuse his vnfaithfulnes, whereby the holinesse of the calling was violate. And we must note that he was not altogither reiected of Paul: he counted him as a brother, so he woulde be content with the common order: he refused to admit him vnto the commō fun­ction of teaching: from whence he fell filthily through his owne fault. And there is no great difference betweene these two, whether he which hath offended be quite excluded from pardon: or he haue onely publike honor denied him: though it may be that they did both exceed measure, as accidents do oftentimes mar a matter which is otherwise good. It was wel done of Paul & according to the right of discipline profitably, not to admit him to be his companion, whose inconstancy he had once tried: but when he saw Barnabas so importunate, he might haue yeelded to his desire. We ought to make more account of the truth than of the fauor of all the whol world: but it is cōuenient that we ponder wisely, what great weight there is in the matter which is in hande. For if in a matter of no weight or edification a man vant of his constancie, prepare himselfe for the cōflict, & cease not to defend that vntil the end, wherin he did once take delight: it shalbe but foolish & peruerse obstinacie. There was also some midle way & meanes whereby Paul might haue granted somwhat to the importunatnesse of his fellow in office: and yet haue not reuolted from the trueth. It was not for him to flatter Mark, or to cloake his of­fence: yet was he not letted by religion but that after he had freely pro­fessed what he thought, he might suffer himself to be ouercome in that matter, which did neither indamage true doctrin, nor indanger mans saluation: which I say for this cause, that we may learne to moderate our desire euen in the best causes, least it passe measure and be too feruent.

CHAP. XVI.

[Page 384]1 Luke doeth now now begin to declare what were the proceedings of Paul after that Barnabas and he were seperate. And first he sheweth that he took to his company at Lystra, Timothie to be his companion. But to the end we may knowe that Paul did nothing rashly or without good consideration, Luke saith plainely that Timothie was such a man as the brethren did well like of, and that they gaue testimonie of his godlines: for thus doth he speake word for word. And so Paul himselfe obserueth the like choise, which he elsewhere commandeth to be made in choosing ministers. Neither is it to be thought, that those prophecies did euen then come to light wherewith Timothie was set foorth, 1. Tim. 1.18. and a­dorned by the spirit, as Paul doth testifie elsewhere. But there seemeth to be some disagreement in that, 1. Tim. 3.7. in that Luke saith that Timotheus was well reported off amongst the brethren: and Paul will haue him to haue a good report of those who are without, who is chosen to be a Bishoppe. I answere, that wee must principally looke vnto the iudgement of the godly: as they be sole meete witnesses, and doe alone rightly discerne well and wisely according to the Spirite of God: and that we ought to attribute no more to the wicked than to blind men. Therefore it appea­reth that godlines and holines of life must bee iudged according to the will and consent of godly men: that he bee counted worthie to be a Bi­shop, whom they commend. Notwithstanding I confesse that euen this also is required in the seconde place, that the verie infidels be enfor­ced to commend him: least the Church of God come in danger of their slanders and euill speaking, if it committe it selfe to bee gouerned by men of euill report.

3 He Circumcised him because of the Iewes. Luke doth plainely expresse that Timothie was not circumcised, because it was necessarie it should be so: or because the religion of that signe did continue as yet: but that Paul might auoid an offence. Therefore there was respect had of men, whereas the matter was free before God. Wherefore the circumcising of Timotheus was no sacrament, as was that which was giuen to Abra­ham and his posterie: but an indifferent Ceremonie, which serued on­ly for nourishing of loue, and not for any exercise of godlinesse. Nowe the question is, Gen. 17.13. whether it were lawfull for Paule to vse a vaine signe, whose signification and force was abolished: for it seemeth a vain thing when there is a departure made from the institution of God. But Cir­cumcision was commaunded by God to continue onely vntill the com­ming of Christ. To this question I aunswere, that Circumcision did so cease at the comming of Christ, that notwithstanding the vse thereof was not quite abolished by and by: but it continued free, vntill all men might know that Christ was the end of the Law, by the more manifest reuelation of the light of the Gospel. And here we must note three de­grees. The first is, that the ceremonies of the Law were so abolished by the comming of Christ, that they did neither any longer appertain vn­to the worship of God, neither were they figures of spiritual things, nei­ther was there any necessitie to vse them. The seconde is, that the vse thereof was free, vntill the truth of the Gospel might more plainely ap­peare. [Page 385] The third, that it was not lawful for the faithful to retaine them, saue onely so farre forth as the vse thereof serued, for edification, nei­ther was there any superstition therby fostered. Though that free power to vse them, whereof I haue spoken, be not without exception: because there was a diuerse respect to be had of ceremonies. For circumcision was not in the same place, wherein the sacrifices were, which were or­dained for the purging of sins. Wherfore it was lawful for Paul to circumcise Timotheus: it had not bin lawfull for him to offer a sacrifice for sin. This is in deed a general thing that all the worship of the Law, did cease at the comming of Christ, (because it was to continue but for a time) as touching faith and conscience: but concerning the vse wee must knowe this, that it is indifferent and left in the libertie of the godly for a short time: so far as it was not contrary to the cōfession of faith. We must note the shortnes of time whereof I speak, to wit vntill the plaine manifesta­tion of the Gospel: because some learned men are grossely deceiued in this point, who think that circumcision doeth yet take place among the Iewes: whereas Paul teacheth that it is superfluous when we are buried with Christ by baptisme. It was better and more truly said in the old pro­uerbe, that The synagogue was to be buried with honour. Coll. 2.11.12. Now it resteth that we declare how farre forth the vse of circumcision was indifferent. That shall easily appeare by the manner of the libertie. Because the cal­ling of the Gentiles was not as yet generally knowen, Galat. 2.3. it was meete that the Iewes should haue some prerogatiue granted them. Therefore vntill it might be better knowen that the adoption was deducted from the ly­nage & kinred of Abraham vnto all the Gentiles: it was lawfull so far as edification did require, to retaine the signe of difference. For seing that Paul would not circumcise Titus, and doeth auouch that the same was wel done, it followeth that it was not lawful to vse this ceremony alwaies and without choise. Therefore they were to haue respect vnto edifica­tion, and vnto the publike commoditie of the Church. Because he could not circumcise Titus, vnlesse he would betraie the doctrine of the Gos­pel, and lay himselfe open to the slaunders of the aduersaries: he ab­stained from the free vse of the Ceremonie, which he did vse in Timo­theus, when he sawe that it was profitable for the Church. Hereby it doth easily appeare what horrible confusion doth reign in popery. There is there an huge heape of Ceremonies, and to what end, but that they may haue in steede of one veile of the old temple an hundred: God did abrogate those ceremonies which he had commanded, that the trueth of the Gospel might shine more clearely: men durst take vpon them to bring in new, and that without keeping any measure. After this came in a wicked surmise, that all these serue for the worship of God: at length followed the diuellish confidence of Merit. Now, forasmuch as it is eui­dent ynough that such Ceremonies are neither veyles nor sepulchres wherewith Christ is couered: but rather stinking dunghils wherein faith and religion are chocked: those who make the vse thereof gene­rally free, doe ascribe more to the Pope, than the Lord graunteth to his Law. It is to no end to speake of the Masse and of such filthinesse which [Page 386] containe in themselues manifest idolatrie.

They all knew this. Luke telleth vs that this was Pauls drift, to make an entraunce for Timotheus vnto the Iewes, least they should abhorre him as a prophane man. They knew all (saith hee) that his father was a Grecian. Therefore because the mothers had no power ouer their chil­dren, they were fully perswaded that he was vncircumcised. Let the rea­ders note here by the way, how miserable the bondage of the people of God was then. Eunicha mother to Timotheus was one of the smal rem­naunt, which the very Iewes thēselues counted a monster: & yet beyng married to a man which was an Infidel, she durst not consecrate her children to God: no she durst not so much as giue thē the external signe of grace: and yet she ceased not therfore to instruct her sonne of a child holily in the feare of God: and in his true worshippe. An example surely worthy to be folowed of womē, whō their husbands affray with their ty­rannous gouernment, from keeping and training vp their children and families chastly in true godlines. Grecian is taken in this place for a gē ­tile, after the olde and common custome of the scripture.

4 They deliuered them the decrees to keepe. In these wordes Luke doeth signifie vnto vs howe desirous Paul was of peace. The best and strongest bond to keepe and foster peace among the churches, was to keepe that which was set downe by the Apostles. When Paul taketh great pains a­bout that, he taketh greate heede least through his fault there arise any trouble. And let vs remember that that continued but for a time: be­cause so soone as he seeth the daunger of offence cease, hee doeth quite vnburthen the churches, and setting apart the decree, he maketh that free which the Apostles had there forbidden. And yet doth not he cā ­cel or violate by that abrogation that which the Apostles had decreed, or contemn the authors themselues: because they were not determined to establish a perpetuall law: but onely to mitigate for a short time that which might hurt weake consciences: as I did more at large declare in the former chapter: whereby the folly of the papists is sufficiently refu­ted, who doe grieuously lay to our charge that we be farre vnlike Paule: because we wil haue the consciēces of the godlie gouerned by the word of God alone, setting light by the decrees of the church, as they cal thē, and not to be subiect to the wil of men. But as I haue alreadie said, Paul meant nothing lesse, then to insnare mens consciences in the snare of necessitie, for he is not contrary to himself, when he crieth in other pla­ces, Tit. 1.15. that all thinges are cleane to the cleane. And againe, Hee which is cleane eateth all thinges. And againe, The kingdom of God is not meat and drinke. Rom. 14.2.17. And againe, Meate doth not commend vs to God. Againe, Eate al things which are sold in the shambles, asking no question for cō ­science sake. But in one word he reconcileth those things which might otherwise seeme to disagree, [...]. Cor. 8.8. when he cōmandeth to abstaine frō things sacrificed to idols, for another mans cōscience sake. Neuertheles he ta­keth great heed that he bind not godly souls with the lawes of mē. Ther­fore we attempt nothing at this day which is contrary to, or disagreeing with Paul. But the papistes mocke vs too groslie when they compare [Page 387] their lawes with the decrees of the Apostles. The Apostles inuented no new worship of God, they had erected no newe spiritual gouernement: but for the desire they had to mainteine peace they exhorted the gen­tiles, that they wold yeeld a little to the Iewes. Before the pope ca [...] ex­cuse his lawes vnder this colour, he must first change them wholly. And 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 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 [Page 390] 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 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 [Page 391] 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 [...]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 [Page 392] 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. [Page 393] 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 [Page 394] 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 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 [Page 395] 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 omitting the disputations which some men moue con­cerning his foresight, I take this for a plaine lease, that he doth prophesie and foretell things to come, and whic [...] [...]re hidden onely through Gods sufferance. But God seemeth by this [...]eanes to lay open men who are retchles or carelesse, to his subtiltie, so that they cannot beware. For see­ing that prophesies breath out diuine power, mens minds must needs be touched with reuerence so often as they come abroad vnlesse they con­temne God. I answere, that Satan hath neuer so much libertie graunted him of god, saue only that the vnthankful world may he punished which is so desirous of a lie, that it had rather be deceiued, then obey the truth. For that is a generall euill, Rom. 1.21. whereof Paul complaineth in the first chap­ter to the Romanes, That men doe not glorifie God being knowen na­turally by the creation of the world, & that they suppresse his truth vn­iustly.

It is a iust rewarde for so great vnthankfulnesse, that Satan hath the [Page 396] bridle giuen him, that through diuers iuglings hee may worke the ruine of those who turne away maliciously from the light of God. Therefore so often as you read the diuinations of Satan, think vpon the iust iudge­ment of God.

Nowe if God so sharply punish the contempt of his light in the pro­fane gentiles, who haue no other teachers but the heauen & earth, how much more sharp punishment do those deserue who wittingly & willing­ly choke the pure doctrine of saluation, reuealed to them in the law and the gospel? No maruell therfore if Satā haue long bewitched the world so freely with his subtiltie, sithence that the truth of the Gospell hath been wickedly contemned, which was made most manifest. But it is ob­iected again that no man is free from danger, when false diuinations flie to and fro so fast. For euen as well the good as the euill seeme to bee sub­iect to the cosonage of Satan, when the truth is darkened and ouercast. The answere is readie, though Satan set snares for all men in generall, yet are the godly deliuered by the grace of God, least they be caught to­gether with the wicked. Ther is also a more manifest distinctiō set down in the scripture, because the Lorde doth by this meanes trie the faith & godlines of his: and doth make blinde the reprobate, that they may pe­rish, as they be worthie. 2. Thes. 2.11 12. Therefore Paul saieth plainely, that Satan hath not leaue graunted him to lead any into error saue those who wil not o­bey God, and imbrace the truth. Whereby is also reproued their wicked vngodlinesse, who vnder this colour excuse the profane contempt of all doctrine: whither shall we turne our selues (say they) seeing that Satan is so expert to deceiue? Therefore it is better for vs to liue without any religion at all, then throu [...] the desire of religion to run headlong into destruction. Neither do t [...]ey obiect and pretend this feare for their ex­cuse in earnest, but seing they desire nothing more then to wander care­lesly like beastes without any feare of god: they can be content with any excuse, so they be not tyed to any religion. I confesse indeed that Satan doth no lesse craftily then wickedly abuse the sacred name of God, and that that prouerb is too true, which papistrie hath brought foorth, that, In the name of the Lord beginneth all euill: but seeing that the Lorde doth pronounce that he wil be the teacher of the humble, and hath pro­mised that he wil be nigh to th [...] which are right in hearte: seeing that Paul teacheth that the worde [...] God is the sword of the Spirite: seeing that he doth testifie that those who are welgrounded in the faith of the gospel, are not in danger to be seduced by men: seeing that Peter calleth the scripture a light shining in a darke place: seeing that courteous ex­hortatiō or inuiting of Christ can neuer deceiue vs: Seek & ye shall find: knock and it shall be opened to you: let Satan do what he can, and let the false prophetes seeke to darken the truth so much as they are able, wee need not be afraide least the spirit of wisdome and discretion forsake vs, who ruleth Satan at his pleasure, and maketh vs triumph ouer him by the faith of his word.

18. Paul tooke it greeuously. It may be that at the first Paul neglected and did not greatly regard the crying of the maide, because hee hoped [Page 397] that there woulde bee no account made thereof, and had rather that it shuld vanish away of it self. But the continuall repetition doth at length make him wearie: because if he had any longer dissembled, Satan would haue waxt more & more insolent through his silence and patience. Se­condly, he ought not to haue broken out into this prohibition rashly, vntill he knew for a certaintie that hee was furnished with the power of God. For Paul his commandement had bin foolish & vain, without the commaundement of God. And this must bee noted, least any man con­demn Paul of too great hastines, bicause he incoūtred so valiantly with the vncleane spirite. For hee did not cōceiue any griefe or indignation saue only because he saw that the subtiltie of Satan woulde increase, vn­lesse he did betimes preuēt it: neither did he attempt any thing without the motion of the spirit: neither did he enter the conflict vntill hee was armed with power from heauen. Notwithstanding he seemeth to be cō ­trary to himselfe, seeing that he saith elswhere that he reioyceth vppon what occasion soeuer he see the gospel preached, euen by wicked men, and such as did studie of set purpose to bring him in contempt. Phil. 1.18. I answere that he had another more apter reason for himself in this place: because all men would haue thought that the Spirit of the maide had plaid with Paul: so that by that meanes the doctrine of the gospel should not only haue come in suspition, but should also haue come into great contempt. To this end was it that Christe also did commaund the diuel to holde his peace, Mark. 1.25. Luke. 4.35. whereas notwithstanding he suffered his name to be extolled by vnmeet and vnworthie men.

I commaund thee. We must note the forme of speech. For as the my­racle was about to haue a double vse: namely, that the power of Christ might be knowen: secondly that he might declare that he had no felow­ship with Satans iuglings: so Paul in giuing the authoritie and power to Christe alone, doeth declare that he is only a minister, that done hee doth openly set Christ against the diuell, to the end that by the conflict all men may see that they be deadly enemies. For it was profitable that many should be awaked, who had bin giuen to such grosse seducing, that being well purged they might come to the true faith.

19 But when her masters. The same diuell who of late did flatter Paul by the mouth of the maid, doth now driue her masters into furie, that they may put him to death: so that hauing chāged his coat he doth now play a tragedie: who could not speed welbefore by his faire speech and flatterie. And though the heat of zeale wherewith Paul was prouo­ked to anger did raise the whirlewinde of persecution, yet is hee not therefore to be blamed: neither did it any whit repent Paul that he had wrought the myracle, so that hee did wish that that were vndone which was done, because he knew full wel through what motion he had driuen the diuell out of the maid: whereby we are taught that we must not rash­lie condemne thinges which are well done, and that which is taken in hand at the commandement of God, though an vnhappie successe fol­low: because God doth then examine the constancie of those which bee his, vntill a more ioyfull and prosperous ende driue away all sorrowe. [Page 398] As touching the men, Luke expresseth the cause why they were so mad vpon Paul: to wit, because their hope of filthie gain was gone. But thogh they were pricked forward with couetousnes only to persecute the Go­spel and the ministers therof: yet they pretend a fair colour, that it gree­ueth them that the publike state should be peruerted, that their ancient lawes should bee broken, and peace troubled. So though the enemies of Christ behaue themselues wickedly and vnhonestly, yet they alwayes inuent some cause for their sinne. Yea thogh their wicked desire appear plainly, yet with an impudent face they alwaies bring in somwhat to co­uer their filthinesse withall. So at this day those Papists which are more zealous ouer their lawe, haue nothing els in their mindes besides their gain and gouernment. Let them sweare and forsweare by al their Saints and sacrifices that they are inforced only with a godly affection: yet the matter it selfe doth plainly shew, that it is the coldnes of their kitchins which maketh their zeale so whot, and that ambition is the fanne ther­of. For they be either hungrie dogs pricked forward with greedinesse: or furious Lions breathing out nothing but crueltie.

20 These men trouble our citie. This accusation was craftily compo­sed, to burdē the seruants of Christ. For on the one side they pretend the name of the Romans, then which nothing was more fauourable: on the other, they purchase hatred and bring them in contempt by naming thē Iewes, which name was at that time infamous: for as touching reli­gion the Romans wer more like to any, then to the Iewish nation. For it was lawful for a man which was a Romane to do sacrifice either in Asia or in Grecia, or in any other countrie wher were Idols & superstitions, I warrant you Satan did agree with himself very well, though he put on diuers shapes, but that which was religion only, then which ther was no other in the world, was counted among the Romanes detestable. They frame a third accusation out of the crime of sedition: for they pretende that the publike peace is troubled by Paul & his companie. In like sort was Christ brought in contempt, & euen at this day the paists haue no more plausible thing wherwith they may bring vs to be hated, Luk. 2 [...].5. thā when they crie that our doctrine tendeth to no other ende but to procure tu­mults, that at length there may follow a filthie confusion of all thinges. But we must valiantly contemn this filthie & false infamie as did Christ and Paul, vntill the Lord bring to light the malice of our enemies, and refute their impudencie.

21 Ordinances which. They lean to a preiudice, least the cause shuld com to be disputed: as the papists deale with vs at this day, this was decreed in a general councell: it is a more ancient & cōmon opinion, thā that it may be called in questiō: custom hath long time approued this: this hath been established by consent more then a thousand yeeres agoe. But to what end tend all these things saue only that they may rob the word of god of all authoritie. They make boast of mans decrees, but in the mean season they leaue no place at all for the lawes of God. Wee may see by this place what force these preiudices ought to haue. The lawes of the Romanes wer excellent, but religion doth depende vppon the worde of God alone. Therefore in this matter we must take great heed, that men [Page 399] being brought vnder, the authoritie of God alone do preuaile, and that he make all things which in the world are excellent, subiect to him.

22 The multitude came togither. When Luke declareth that there was great concourse of the people made, after that a few men of no reputa­tion, to wit, such as did iuggle and cosin to get gaine, and whose filthi­nes was wel knowen, had made some sturre: he teacheth with what fury the world rageth against Christ. Folishnes and inconstancie are in deed common vices among al people, and almost continual, but the wonder­ful force of Satan doth therein bewray it self, in that those who are in o­ther matters modest & quiet, are for a matter of no importāce in a heat, & become companions of most vile persons, when the truth must be re­sisted. There was neuer a whit more modestie to be found in the iudges themselues: if we consider what was their duty. For they ought by their grauity to haue appeased the fury of the people, & to haue set thēselues stoutly against their violence, they ought to haue aided & defended the giltles: but they lay hands on thē outragiously, & renting their garmēts, they cōmand them to be stripped naked & whipt, before they know the matter. Surely the malice of men is to be lamented: whereby it came to passe, that almost all the iudgement seates of the world which ought to haue bin sanctuaries of iustice, haue bin polluted with the wicked & sa­crilegious oppugning of the gospel. Notwithstāding the question is, why they were cast in prison, seing they were already punished: for the prison was ordained for the keeping of men? They vsed this kind of correction, vntil they might know more: and so we see the seruants of Christ more sharply handled, than adulterers, robbers, and other most vile persons. Whereby appeareth more plainely that force of Satan in stirring vp the minds of men, that they obserue no shew of iudgment in persecuting the gospel. But though the godly be more hardly handled for defending the truth of Christ, than are the wicked for their wickednes: yet it goeth wel with the godly, because they triumph gloriously before god & his angels in all iniuries which they suffer. They suffer reproch and slander: but be­cause they know that the marks of Christ are in greater price & more e­steemed in heauen, than the vaine pompes of the earth, the more wic­kedly and reprochfully the world doth vex them, the greater cause haue they to reioyce. For if prophane writers did so honor Themistocles, that they preferred his prison before the seat & court of Iudges: how much more honorably must we think of the son of god, whose cause is in hand so oftē as the faithful suffer persecution for the gospel? Therfore though the Lord suffred Paul & Silas to be scourged & imprisoned by the wicked Iudges: yet he did not suffer them to be put to any shame, but that which turned to their greater renown. For seing that those persecutions which we must suffer for the testimony of the Gospel, are remnants of the suf­frings of Christ: like as our Prince turned the crosse which was accursed into a triumphant charret, so he shal in like sort adorn the prisons & gib­bets of his, that they may there triumph ouer Satan and all the wicked.

Renting their garments. Because the old interpreter had truly transla­ted this, it was euill done of Erasmus to change it, that The Magistrates [Page 400] did rent their owne garments. For this was Luke his meaning only, that the holy men were outragiously beaten, the lawefull order of iudge­ment being neglected, and that they laid hands on them with such vio­lence that their garments were rent. And this had been too far disagre­ing with the custome of the Romanes, for the iudges to cut their owne garments publikely in the market place: especially seeing the question was concerning an vnknowne religion, for which they did not great­ly care, but I will not long stand about a plaine matter.

23 That he should keep them safe. Whereas the Magistrates command that Paul and Silas should be kept so diligently, it was done to this end, that they might know more of the matter. For they had already beaten them with rods to appease the tumult. And this is that which I saide of late, that the worlde doth rage with such blinde furie against the mi­nisters of the gospel, that it doth keepe no meane in seueritie. But as it is very profitable for vs for examples sake, to know howe vncourteously and vncomlie the witnesses of Christe were entertained in times past: so it is no lesse profitable to know that which Luke addeth immediatlie concerning their fortitude, and patience. For euen when they lay bound with fetters, he saith that in praier they lauded god, wherby it appereth that neither the reproch which they suffred, nor the stripes which made their flesh smart: nor the stinke of the deep dungeon, nor the danger of death, which was hard at hand, could hinder them from giuing thankes to the Lord ioyfully and with glad hearts. Wee must note this generall rule, that we cannot pray as we ought, but we must also praise God. For though the desire to pray, arise of the feeling of our want and miseries, and therfore it is for the most part ioyned with sorrow and carefulnesse: yet the faithfull must so bridle their affections, that they mumur not a­gainst God: so that the right forme of prayer doth ioyne two affections together, to look too contrary: carefulnesse, and sorow, by reason of the present necessitie which doth keepe vs downe, and ioyfulnesse, by reason of the obedience whereby we submit our selues to God, and by reason [Page 401] of the hope which shewing vs the hauen nigh at hand doth refresh vs e­uen in the midst of shipwracke. Such a forme doth Paul prescribe to vs. Phil. 4.6. Let your prayers (saith he) be made knowen to God with thanksgiuing. But in this historie we must note the circumstāces. For though the pain of the stripes wer greeuous, though the prison were troublesome, thogh the daunger were great: seeing that Paule and Silas cease not to praise GOD, wee gather by this howe greatly they were incouraged to beare the crosse. Chap. 5.41. So Luke reported before that the Apostles reioyced be­cause they were counted worthie to suffer reproche for the name of the Lord.

And those which lay bound. Wee must know that Paul & Silas prayed aloud, that they might make the boldnesse of a good conscience known to others, who wer shut vp in the same prison: for they might haue made their praier with secret groning and sighing of heart as they were wont, or they might haue prayed vnto the Lorde quietly and softly. Why doe they then exalt their voice? Assuredly they do not that for any ambitiō: but that they may professe, that trusting to the goodnesse of their cause they flie without fear vnto God. Therefore in their praiers was inclu­ded a confession of faith, which did appertaine vnto a common exāple, and prepared as wel the malefactors as the Iailers house to consider the myracle.

26 There was an earthquake. The Lord in shewing this visible sign, ment chiefly to prouide for his seruants, that they might more manifestlye know that their praiers wer heard: yet he had respect also of the rest. He could haue loosed the fetters of Paul & Silas without an earthquake, & also haue opened the gates. But that addition serued not a little to con­firme them, seeing that the Lord for their sakes did shake both the aire & also the earth: againe it was requisite that the keeper of the prison & the rest should feele the presence of God, least they should thinke that the myracle came by chaunce, Neither is it to bee doubted but that the Lord did then shew a token of his power, which should be profitable for all ages, so that the faithfull may fully assure themselues that hee will be nigh vnto them, so often as they are to enter cumbats & dangers for the defence of the Gospel. Neuerthelesse he doth neither alwayes keep the same course, to testifie his pretence by manifest signes, neither is it lawful for vs to prescribe him a lawe. For hee did helpe his by manifest myracles then, for this cause, that we may bee content with his hidden grace at this day: concerning which matter we haue spoken more vppon the second chapter.

27 when the keeper of the prison was awaked. He would haue slaine him­self, that he might preuent punishment, For it had been a foolish answer to haue said that the dores were opened of their owne accord. But this question may be asked. Seing that Paul seeth that they might haue som hope to escape if he should slea himself, why doth he hinder him: for he seemeth by this means to refuse the diliuerāce which was offred by god: yea it seemeth to haue bin a meer toy, in that the Lord would haue the Iailer awaked, least there should be any vse of the myracle. I answer, that [Page 402] we must in this place haue respect vnto his coūsell & purpose. For he did not loose Paul & Silas, and the rest from their fetters, neither did hee therefore open the dores, that he might streight way let them goe free: but that by shewing the power of his hand, he might seale vp the faith of Paul and Silas: and might make the name of Christe glorious among others. Therfore he doth so yeeld to the petitions of Paul and Silas, that he sheweth that he is able enough to deliuer them so often as hee shall think it good: and that nothing can hinder him, but that he is able to enter not only into prisons: but also into graues, that he may deliuer those that be his. He opened the gates of the prison to Peter to another ende as we saw chap. 12. But now forasmuch as he had another way in readi­nesse to deliuer Paul & Silas, he meant not so much to deliuer them for the present time by myracle, as to cōfirm thē against the time to come. Again, we must cal that to mind which I said of late, that the opening of the prison appertained vnto others, that it might bee knowen to many witnesses, that God did fauour the doctrine, which was now burthened with an vniust preiudice. Vndoubtedly Paul perceiued this: and therfore thogh his bands wer loosed, he did not once wag frō his place. He might haue gone away if he had been so disposed: why doth hee not? Was it because he contemned the grace of God? or because through his slouth­fulnesse he wil make the myracle frustrate? None of all these is probable: whence we gather that he was holden by God: as the Lord vseth to di­rect the minds of those which be his in doubtfull matters, that they may follow sometimes ignorantly, sometimes wittingly, that which is expedi­ent to be done, and not passe their bounds.

29 Being astonied he fell down. This keeper was no lesse brought vnder with feare to shewe obedience to god then with the myracle prepared, Heerby it appeareth what a good thing it is for men to be thrown down frō their pride, that they may learn to submit themselues to god. He was hardned in his superstitions: therefore he might with a loftie stomacke haue despiced whatsoeuer Paul and Silas should haue saide, whom hee had also reprochfully thrust into the inermost part of the prison. Now feare maketh him apt to be taught and gentle. Therefore so often as the Lord shall strike vs, or cast vs downe: let vs knowe that this is done that we may be brought in order from our too much hautinesse.

But it is a wonder that he was not reprooued for falling downe at their feete. For why did Paul winke at that, Cha. 10.26. which (as Luke recordeth) Peter would not suffer in Cornelius? I aunsweare that Paul doeth therefore beare with the keeper: bicause he knoweth that he was not moued with superstition but with feare of Gods iudgement so to humble himselfe. It was a kind of worship common inough: but chiefly among the Romans it was a solemn thing, when they wold humbly craue any thing, or craue pardon, they fel down at their knees, to whō they put vp their supplica­tiō. Therfore there was no cause why Paul should be displeased with a man whom he saw simply hūbled of God. For if there had bin any thing committed contrary to the glory of God, he had not forgotten that zeal which he shewed before among the men of Licaonia. Therefore by his silence we gather that in this kind of worship there was nothing cōtrary to godlines or the glory of God.

30 Sirs what must I doe. He doth so aske counsel tha the sheweth there withal that he wilbe obedient. By this we see that he was throughly tou­ched, so that he was readie to doe what they should command him, whō not manie howres before he had bound vncurteously. The wicked of­tentimes when they see wonders, thogh they tremble for a time, Ex. 8.8.32. yet are they streightway made more obstinate, as it befel Pharao at least they are not so tamed, that they giue ouer thēselues to God. But in this place the keper (acknowledging the power of God) was not only a litle afraid, so that he returned streightway vnto his former crueltie: but he sheweth himself obedient to God, and desirous of sound and wholesom doctrine He demandeth how he may obtain saluation: wherby it appeareth more plainly, that he was not sodainly taken with some light feare of God on­ly: but truly humbled to offer himself to be a scholer to his ministers. He knew that they were cast in prison for no other cause, saue only because they did ouerthrow the common estate of religion. Now he is ready to heare their doctrine, which he had before contemned.

31 Beleeue in the Lord Iesus. This is but a short and to looke to, a colde & hungrie definition of saluatiō, & yet is it perfect, to beleeue in Christ. For Christ alone hath al the parts of blessednes & eternal life included in him, which he offreth to vs by the gospel: & by faith we receiue thē as I haue declared. Ch. 15. Ch. 15.9. And here we must note 2. things, first that Christ is the mark wherat faith must ayme: & therfore mens minds do nothing els but wander, when they turn aside frō him. Therfore no meruel if all the diuinity of popery be nothing els but an huge lump and horrible la­byrinth: because neglecting Christ they flatter themselues in vaine and friuolous speculatiōs. Secondly, we must note that after we haue imbra­ced Christ by faith, that alone is sufficient to saluatiō. But the latter mē ­ber which Luke addeth by & by, doth better expresse the nature of faith, Paul and Silas command the keeper of the prison to beleeue in the son of god. Do they precisely stay in this voice only? Yea it foloweth in Luke in the text, that they preached the word of the Lord. Therefore we see how that faith is not a light or dry opiniō cōcerning vnknown thinges, but a plain & distinct knowledge of Christ, conceiued out of the gospell. [Page 402] [...] [Page 403] [...] [Page 404] Again if the preaching of the Gospel bee absent, there shal no faith re­maine any longer. To conclude, Luke coupleth faith with preaching & doctrine, & after that he hath brieflie spokē of faith, hee doth by way of expositiō shew the true and lawful way of beleuing. Therfore in steed of that inuētion of intangled faith, wherof the papists bable, let vs holde faith infolded in the word of God, that it may vnfold to vs the power of Christ.

33 He was baptised and all his houshold. Luke doth again cōmend the god­ly zeale of the keeper, that he did consecrate all his whole house to the Lord: wherein doth also appeare the grace of God, in that he brought al his whole family vnto a godly cōsent And we must also note the notable exchange: he was of late about to murther himself, because hee thought that Paul & the rest were escaped: but now laying aside al feare, he brin­geth them home. So that we see how faith doth animate and incourage those to behaue themselues stoutly, who before had no hart. And surelie when we droupe through feare & doubtfulnes, there is no better matter of boldnes, then to be able to cast al our cares into Gods bosome: that no dāger may terrify vs frō doing our dutie, whiles that we looke for an end at Gods hand, such as he shal see to be most profitable.

34 He reioyced that he beleeued. The external profession of faith was be­fore commended in the Iayler: now the inward fruit therof is described. When he did lodge the Apostles, & was not afraide of punishment, but did courteously interteine them in his own house, otherwise then hee was inioyned by the magistrate, he did testifie that his faith was not i­dle. And that ioy wherof Luke speaketh in this place is a singuler good thing, which euery man hath from his faith. There is no greater tormēt then an euil conscience: for the vnbeleeuers, though they seeke by all meanes to bring themselues into a certain amasednes, yet because they haue no peace with God, they must needs quake and tremble. But ad­mit they perceiue not their present torments, yea they rage and playe the mad men, through mad and vnbrideled licentiousnes: yet are they neuer quiet, neither do they inioy quiet ioy. Therefore sincere and quiet stable ioy proceedeth from faith alone, when we perceiue that God is merciful to vs. In this respect Zacharias saith, Reioyce and be gladde O daughter Sion, behold thy king commeth. Yea this effect is euery where in the scripture attributed to faith, that it maketh the soules ioiful. Therfore let vs know that faith is not a vaine or dead imagination: but a liue­ly sealing of the grace of God, which bringeth perfect ioy by reason of the certainty of saluation whereof it is meet that the wicked be voyde, who doe both flie from the God of peace, & disturbe al righteousnes.

35 When it was day. The question is, how it came to passe that the Iudges did so sodainly change their purpose. The day before, they had commaunded that Paul & Silas should be bound with fetters, as if they meant to punishe them cruelly: now they let them goe free. At least if they had heard them, it might haue bin that the knowledge of the cause had brought them to be more gentle and better minded. But it appea­reth that forasmuch as the matter stood as yet stil in one state, they wer brought vnto repentance of their owne accorde. I answere that there is no other thing here set downe, but that which falleth out most commō ­ly, when sedition is once raised. For not onely the mindes of the com­mon people begin to rage, but also the tempest carrieth away the gouer­nours also, no doubt peruersly: for we know that of Virgill,

Therefore there can be nothing more vnseemely, than that in a whot tumult, the iudges should be set on fire with the people: but it falleth out so for the most part. Therfore whē those officers saw the people vp, they thought ther was cause enough, why they should beat the apostles with rods. But now they are caused with shame and infamie to suffer punishe­ment for their lightnes. Peraduenture also when they enquire of the be­ginning of the tumult, they find those who had deceiued the people, in the fault: therefore when they had found out that Paul and Silas were innocent, they let them goe, though too late. By which example those which beare rule are taught to beware of too much hast. Againe we see, howe carelesly Magistrates f [...]tter themselues in their owne offences, which they know full well, they haue committed, especially when they haue to doe with vnknowen and base persons. When these men graunt free libertie to Paul and Silas to depart, they are not ignorant that they had before done them iniurie: yet they thinke it will be sufficient if they do not continue to do them iniurie still, and to bee more cruel vpon thē. The apparitors are called Rabdouchoi, of the staues which they did bear: wheras the ensignes of the Seargeants were hatchets bound about with rods.

After that they haue beaten vs openly. Their defence consisteth vpon two [Page 408] points, that they raged against, and cruelly intreated the body of a man that was a Roman: secondly, that they did that contrary to the order of law. We shall see afterward that Paul was a citizen of Rome. But it was straitly prouided by Portius lawe, by the lawes of Sempronius, and also by many moe, that no man should haue power of life or death ouer any citizen of Rome, but the people. Notwithstanding it may seeme to bee a strange thing that Paul did not maintain his right before he was bea­ten with rods: for the iudges might honestly excuse themselues by his si­lence: but it is to be thought that he was not hearde in the midst of the heat of the tumult. If any man obiect that he doeth nowe seeke reme­die too late and out of season: yea that he doth catch at a vain & foolish comfort, when he requireth that the magistrates come themselues: wee may readily answere: Paul was like to fare neuer a whit the better ther­fore: but we must marke that he meant nothing lesse then to prouide for his owne priuate commoditie: but that he might ease the brethren, som­what afterward, that the magistrates might not be so bold as to rage so freely against the good & innocēt brethren. Because he had gottē their heads vnder his girdle, he translated his right to help the brethren, that they might be born with. This was the cause for which he did chide thē. And so Paul did wisely vse the opportunitie offred him: as we must neg­lect nothing which may make for the brideling of the enimies, that they take not to thēselues so much libertie to oppresse or vexe the innocent: forasmuch as the Lord bringeth to our hāds such helps not in vain: not­withstanding let vs remember that if we haue byn iniuried in any thing we must not repay iniuries: but we must only indeuour to stay their lust, least they hurt others in like sort.

38 They were afra [...]d because they were Romanes. They are not once mo­ued with the other point because they had handled innocentes cruelly, without discretion: and yet that was the greater reproch. But because they did not feare that any man would punish them: they were not mo­ued with Gods iudgement: this is the cause that they doe carelesly passe ouer that which was obiected concerning iniurie done by thē: only they are afraid of the officers of the Romans, & least they shuld be beheaded for violating the libertie in the body of a citizen. They knewe that this was death if any of the chiefe gouernours shoulde commit it, then what should become of the officers of one free citie? Such is the feare of the wicked▪ because they haue an amazed conscience before God, they doe long time flatter themselues in all sinnes, vntill the punishment of men hang ouer their heads.

40 When they saw &c. They were desired to part presently: yet it be­came them to regard the brethren, least the tender seede of the Gospell should perish, & vndoubtedly they would haue taried longer, if they had been suffered: but the praieres & requests of the magistrates were impe­rious & armed, which they are inforced to obey. Neuertheles they fore­slow not their necessary duty, but they exhort the brethrē to be cōstant. And wheras they went straight to Lydia, it is a token, that though the church wer increased: yet that womā was the chief euē of a great nūber, as touching diligēce in duties of godlines: & that appeareth more plain­ly therby, because al the godly wer assembled in her house.

CHAP. XVII.

1 They came to Thessalonica. We know not why Paul attēpted nothing at Am­phipolis & Apollonia, which were notwithstāding famous cities, as appeareth by Plinie: saue only because he followed the spirit of God as his guide: & took occasion by the present matter, as occasion was offered, to speake or hold his peace: & peraduenture he did also assay to do some good there, but because it was without any good successe, therfore Luke passeth ouer it. And wheras be­ing beaten at Philippos, & scarce escaping out of great danger, he preacheth Christ at Thessalonica, it appeareth therby how coragious he was to keep the course of his calling, and how bold he was euer now & then to enter into new dangers. This so inuincible fortitude of minde, & such patient induring of the crosse, doe sufficiently declare, that Paul laboured not after the maner of mē, but that he was furnished with the heauēly power of the spirit. And this was also wōderful patiēce in him, in that entring in vnto the Iewes whose vnbridled frowardnes he had so often tried, he procedeth to procure their saluation But because he knew that Christ was giuen to the Iewes for saluation, & that hee himself was made an Apostle vpon this condition, that he shuld preach repē ­tance & faith, first to the Iewes & then to the Gentiles, cōmitting the successe of his labor to the Lord, he obeyeth his cōmandment (thogh he had no great hope to do good.) He semed before to haue taken his last farewel of the Iews, whē he said, It was behoueful that the kingdom of god shuld be first preached to you: but because ye receiue it not, behold we turne to the Gentiles: but that harder sentence must be restrayned to that company, who had wickedly reie­cted the Gospel when it was offred vnto them, & made themselues vnworthy the grace of God. And toward the natiō it self, Paul ceasseth not to do his em­bassage: by which example we be taught, that we ought to make so greate ac­count of the calling of God, that no vnthākfulnes of men may be able to hin­der vs, but that we proceed to be careful for their saluatiō, so long as the Lord appointeth vs to bee their ministers. And it is to bee thought that euen nowe there were some who on the first sabb [...] refused sound doctrine, but their fro­wardnes did not hinder him, but that he came againe vpon other Sabbothes.

2 He disputed. Luke setteth down first, what was the sum of the dlsputatiō: to wit, that Iesus the son of Mary is Christ, who was promised in times past in the law & the prophets, who by the sacrifice of his death did make satisfactiō for the sins of the world, & brought righteousnes, & life by his resurrectiō: secōdly how he proued that which he taught. Let vs hādle this second member first. Luke saith that he disputed out of the scriptures: therfore the proofes of fayth must be [...]fet frō the mouth of god alone. If we dispute about matters which cō ­cern mē thē let human resōs take place: but in the doctrine of faith, the authority [Page 408] of God alone must reigne, and vppon it must we depend. All men con­fesse that this is true, that we must stay our selues vppon God alone: yet there be but a few, which heare him speake in the scriptures. But and if that maxime take place among vs; that the scripture commeth of God: the rule either of teaching or of learning ought to be taken no where els. Whereby it doth also appeare, with what diuelishe furie the papists are driuen, when they denie that there can any certaintie be gathered out of the scriptures: and therefore they hold that we must stand to the decrees of men. For I demaund of them whether Paul did obserue a right order in disputing or no? at least let them blush for shame, that the worde of the Lord was more reuerenced in an vnbeleeuing nation, then it is at this day among them. The Iewes admit Paul & suffer him when he disputeth out of the scriptures: the Pope and all his, count it a meere mocke, when the scripture is cited: as if God did speak doubtfully there, and did with vaine boughts mocke men. Hereunto is added that bicause there is at this day much more light in the scripture, and the trueth of God shineth there more cleerely, then in the law and prophets. For in the Gospel Christ, who is the sonne of righteousnes doeth shed out his beam with perfect brightnes vpon vs, for which cause the blasphemy of the papists is the more intollerable, whiles that they wil make the word of God as yet vncertain. But let vs know, as faith can bee grounded no where els then in the word of the Lord, so we must only stand to the te­stimonie thereof in al controuersies.

3 Opening. In this place he describeth the sum or subiect of the dispu­tation: and he putteth down two members concerning Christ, that He must haue died and risen againe, & that the son of Mary which was cru­cified is Christ. When the question is concerning Christ, there come 3. things in question. Whether he be, who he is, & what he is. If Paul had had to deale with the gentiles, he must haue fet his beginning farther: because they had heard nothing concerning Christ: nether do profane mē conceiue that they need a mediator. But this point was out of doubt among the Iewes, to whom the mediator was promised: wherefore Paul omitteth that as superfluous, which was receiued by common consent of al men. But because there was nothing more harde then to bring the Iewes to confesse that Iesus who was crucified was the redeemer, there­fore Paul beginneth with this, that it was meet that Christ should die: that he may remoue the stumbling blocke of the crosse, and yet we must not thinke that he recited the [...] history, but he taketh an vndoubted principle, that the causes were shewed why Christe must haue suffe­red & rise againe: to wit because he preached of the ruine of mankind, of sin & of the punishment thereof, of the iudgement of God, and of the e­ternal curse wherein we be al inwrapped. For euen the scripture calleth vs hither, when it foretelleth the death of Christ. As Isaias saith not sim­ply that Christ should die, Isa. 53.6. Ib. 5. but plainly expressing, because we haue al er­red, & euery one hath gone his owne way: he assigneth the cause of his death, that God hath laid vpon him al our iniquities: that the chastise­ment of our peace is vppon him, that by his stripes we may bee healed: [Page 409] that by making satisfaction for vs, hee hath purchased righteousnes for vs. So doth Daniel Dan. 9.24. shew the force and fruit of his death in his 9. chapter, when he saith that sinne must be sealed vp, that eternall righteousnesse may succeed And surely there is no more apt or effectuall way to proue the office of Christ, then when men being humbled with the feeling of their miseries, see that there is no hope left, vnlesse they be reconciled by the sacrifice of Christ. Thē laying away their pride, they humbly im­brace his crosse, wherof they were before both weary & ashamed. Ther­fore we must come vnto the same fountaines at this day, from which Paul fetteth the proofe of the death and resurrectiō of Christ. And that definition brought great light to the second chapter. It had not beene so easie a matter for Paul to prooue, and certainely to gather, that the sonne of Mary is Christ, vnlesse the Iewes had been taught before what manner redeemer they were to hope for. And when that doth once ap­peare, it doth only remain that those things be applied to Christ, which the scripture doth attribute to the mediator. But this is the summe of our faith, that we know that the sonne of Marie is that Christ & media­tor, which God promised from the beginning, that done, that we knowe & vnderstand why he died and rose againe: that we do not feigne to our selues any earthly king: but that we seeke in him righteousnes, and all parts of our saluatiō. Both which things Paul is said to haue proued out of the scriptures: we must know that the Iewes were not so blockish, nor so impudent, as they be at this day. Paul might haue drawen arguments from the sacrifices & from all the worship of the law, whereat the Iewes narre at this day like dogs. It is wel knowne howe vnseemelily they rent and corrupt other places of Scripture. At that daye they had some curtefie in them: also they did somwhat reuerence the scripture: so that they were not altogether such as would not be taught: at this daye the veyle is laid ouer their hearts, so that they can see no more in the cleere light then moales.

4 Certaine of them beleeued. We see here the fruite of Paul his dispu­tation. He prooued flatly that Iesus was Christ, 2. Cor. 3.15. who by his death did appease the fathers wrath for vs, and whose resurrection is the life of the worlde. Yet onely certaine of the Iewes beleeue: the rest are blind at noone day, and with deafe eares refuse the certaine and playne trueth. This is also woorth the noting, that whereas onely a fewe Iewes belee­ued, a great multitude of the Gretians who were farre farther of, came vnto the faith. To what end can you say they weer noussed vp in the do­ctrine of the law from their childhood, saue onely that they might bee more estranged from God? Therefore the Lord doth now begin to shew some tokens of that blindnes in them which the prophetes doe often­times denounce vnto the [...]. Notwithstanding he declareth by this that his couenaunt was not in vaine, because he did at least gather some of that people vnto himselfe, that the sparkles of the election may shyne in the remnaunt, which was saued freely. Luke doth moreouer teache that they did not beleeue the sayinges of Paul onely so farre foorth, that they subscribed vnto them with a cold consent: but that they did [Page 410] testifie their earnest of affection, because they had ioyned themselues to Paul and Silas as companions, & prouoked against themselues the ha­tred of their nation by the free profession of the Gospel. For what mea­neth this adioyning, saue only because they professed that they allowed that doctrine which he deliuered, and that they tooke his part? For ther is nothing more contrarie to faith, then if when we knowe the truth of God, we stand notwithstanding in doubt, and are loth to ioyn our selues to any side. If any man had rather expound it, that they did ioyne them selues to Paul and Silas, because they were desirous to learne, that they might be better instructed at home: thereby doth also appear the liuely heat of faith: and that doth alwaies continue vnmoueable, that, No man doth truly beleeue in Christ, saue only he which doth giue ouer himselfe to him, and doth freely and willingly fight vnder his banner.

Of religious Grecians a multitude. Because these had learned the first principles of Godlinesse, they were neerer to the kingdome of GOD than others who had alwayes layd in the filth of superstition, Notwith­standing the question is howe the Grecians came by religion, who beeing bewitched with wicked errours and dotings, were without God: Ephes. 2.12. as Paul teacheth. But wee must knowe that whither soeuer the Iewes were exiled, there went with them some seede of godlinesse, and there was some smell of pure doctrine spread abrode. For their misera­ble scattering abroade was so turned vnto a contrarie ende by the won­derfull counsell of God, that it did gather those vnto the true faith who did wander in errour. And though religion were also corrupt a­mong them with manie wicked inuentions: yet because most of the Gentiles were wearie of their madnesse, they were by this short summe inticed vnto Iudaisme, that, Nothing is more safe than the worshippe of one and the true God. Therefore by religious Grecians vnder­stande those who had some tast of the true and lawfull worship of God, so that they were not any longer giuen to grosse Idolatrie. Though as I haue said, it is to be thought that it was onely a light and obscure tast, which was farre from true instruction. Wherefore Luke doth vnproper­ly giue them such an honorable title. But as the Spirite of God doeth sometimes vouchsafe some rude beginning and first exercise of faith, or the onely preparation the name of faith: so they are called in this place Religious, who hauing taken their leaue of Idols, had begun to acknow­ledge one God.

And though that confused or obscure perswasion doth not deserue of it selfe to bee counted religion: yet because it is a steppe whereby wee come neerer vnto God, it taketh the name of the consequent, as they cal it, or of that which followeth. Yea the blinde and superstitious feare of God, is somtimes called religion: not because it is so in deed, but vn­properly, to note the difference betweene a meane worship of God, and grosse and Epicurish contempt. Neuerthelesse, let vs knowe that the trueth and the sounde doctrine of the worde of God, is the rule of god­linesse, so that there can be no religion without the true light of vnder­standing.

5 And beeyng mooued with enuie. Wee see howe Paule coulde no where erect the kingdome of Chtiste without some conflicte. For so soone as anye fruite of doctrine appeared, there arose persecution therewithall. But because hee knewe that hee was to warre agaynst Sathan and the wickednesse of the worlde, hee was not onelye harde­ned against all assaultes: but hee was more incouraged more couragi­ously to proceede. Therefore all the seruauntes of Christe must bee content with this one example of him, if they see that their labour doeth yeelde some fruite, they must recompence all manner persecuti­ons with this rewarde. And this place teacheth that the zeale where­with the vnbeleeuers are carried headlong and set on fire, is nothing else but furious force: because it is not gouerned by the prudence of the spirite, neyther yet with righteousnesse or equitie. And though they doe alwayes pretende the name of GOD for an excuse of their disordered zeale: yet this historie doth plainly declare that meere hy­pocrisie doth reigne inwardly, and that all corners of their hearts are stuffed with poisoned malice. These enimies of Paul did boast that they were defenders of the Lawe of God: and that they did hate Paule, and contend with him onely in defence thereof.

Why doe they then arme the wicked, and conspire togither with them to raise tumult? Why then do they also before a prophane Ma­gistrate bring the Gospel in that contempt, which might haue redoun­ded to the contempt of the Lawe? Such sedition doeth plainely de­clare, that they were mooued with nothing lesse than with desire to please God, to bee thus hoat against Paul. For to what ende doe they beset Iasons house, and striue disorderlie to plucke out Paule thence, saue onelie that they may set him before the people to bee stoned? Therefore let vs knowe that wicked zeale, which is hoat in superstiti­ous men, is alwayes infected with hypocrisie and malice. And this is the cause that it breaketh out into crueltie without keeping anie mea­sure.

Taking to them certaine vacabounds. The Greeke word which Luke v­seth doth signifie sluggards and men whereof there ought no account to be made, who hauing nothing wherwith they could keep themselues occupied at home, did run vp and downe idle: or bold fellowes and hun­grie, who are ready to forswere themselues, to raise tumults and to be at one end of euery wicked fact. Whereby it doeth likewise appeare that their owne consciences tolde them that they did amisse, seing they gat wicked men to take their part and to giue them their consent. For seing the magistrate did fauour them, what did moue them to raise that tem­pest, saue onely because they had no hope to haue any successe vnlesse matters should be out of order and all should be in an vprore? And Luke describeth how such fannes did raise sedition: to wit, they gathered the people togither in troupes, and spred abroad their poison here & there, vntill they were strong ynough to make an assault: which pollicie is too common among seditious fellowes, as those cities which are subiect to this mischiefe doe fulwel know.

6 Those men who haue troubled the whole worlde. This is the state of the Gospel, to haue those vprores which Satan raiseth, imputed to it. This is also the maliciousnes of the enimies of Christ, to lay the blame of tu­mults vpon holy and modest teachers, which they themselues procure. Assuredly the Gospel is not preached to this end that it may set men to­gither by the cares: but rather that it may keepe them in peace being reconciled to God. When Christ doth meekely wil vs there, to come vn­to him, Satan and the wicked, rage. Therefore Paul and Silas might ea­sily haue defended themselues: but it was requisite for them to suffer this false slander for a time: and so long as they were not heard, to put it vp quietly. And the Lord meant by their example to teach vs, that wee must not giue place to slanders & false reports, but we must stand stout­ly in maintaining the truth, being readie to heare euill for things done well. Wherefore away with the peruerse wisedome of some, who to the end they may escape false slāders, cease not to betray Christ & his gos­pel through their trecherous moderation: as though their good name were more precious than Pauls and such like: yea than the sacred name of God which is not free from blasphemies.

7 All these men &c. The second point of the accusation is this, that they violate the maiestie of the Empire of Rome. A great and grieuous crime: yet too impudently forged. Paul and Silas sought to erect the kingdome of Christ which is spirituall. The Iewes knewe well that this might be done without doing any iniurie to the Romane empire. They knewe that they meant nothing lesse, than to ouerthrow the publike e­state, or to take from Caesar his authoritie. Therefore the Iewes catch at the pretence of treason, that they may oppresse the innocent with the enuy of the crime alone. Neither doth Satan cease at this day to bleare mens eyes with such smokes and mysts. The Papists know fulwell, and they bee sufficiently conuict before God, that that is more than false which they lay to our charge, That we ouerthrow al ciuill gouernment: that Lawes and iudgements are quite taken away: that the authoritie [Page 413] of Kings is subuerted by vs: and yet they be not ashamed to the end they may make all the whole worlde offended with vs, falsely to report that we be enimies to publike order. For we must note, that the Iewes doe not onely alledge that Caesars commandements were broken, because Paul and Silas durst presume to alter & innouate somewhat in religion: but because they said there was another king. This crime was altogither forged. But if at any time religion enforce vs to resist tyrannicall edicts and commaundementes, which forbid vs to giue due honour to Christ, and due worshippe to God: wee may then iustly say for our selues, that wee are not rebellious against kings: for they bee not so exalted, that they may goe about like Gyants to pull God out of his seat and throne. That excuse of Daniel was true, that, Hee had not offended the king, whereas notwithstanding hee had not obeied his wicked commaunde­ment: neither had he iniuried mortall man, because he had preferred God before him. So let vs faithfully pay to princes the tributes which are due to them, let vs bee readie to giue them all ciuill obedience: but if being not content with their degree, they goe about to plucke out of our hands the feare & worship of god, there is no cause why any should say that we despice them: because we make more account of the power and maiesty of God.

8 They raised the multitude. We see howe vniustly the holy men were handled, because they had no place granted them to defend thēselues, it was an easie matter to oppresse them, though they were guiltlesse. We see likewise that it is no newe matter, for magistrates to be carried away with the rage of the people as with a tempest, especially when the iniurie toucheth those who are straungers and vnknowen, at whose hands they looke for no reward: because they will not come in daunger for nothing. For then they care not for reason or equitie, neither doe they heare the matter: but one driueth forwarde an other without any resistance, and all thinges are done out of order, as when they runne vnto some great fire. But it came to passe by the singular goodnesse of God, that so great heate was stayed by and by: for so soone as the ma­gistrates professe that they will knowe farther of the matter, the multitude is appeased: assurance is taken: and at length the matter is ended.

10 They sent them out to Berrhea. Heereby it appeareth that Paul his labour brought foorth fruite in a small time: for though the brethren send forth him & Silas: yet they adioine themselues as voluntary com­panions to their daunger and crosse by this duetie. But the constancie of Paul is vncredible, because hauing had such experience of their stub­bernesse and malice of his nation: he doeth neuer cease to trie whether he can bring any to Christ: namely, seing he knew that he was bounde both to Iewes and Gentiles, no iniurie of men coulde leade him away from his calling. So all the seruants of Christ must so wrastle with the malice of the world, that they shake not off Christs yoke with what in­iuries soeuer they be prouoked.

11 Did excell in nobilitie. Luke returneth againe vnto the men of Thessalonica. The remembrance of Christ might haue bin thought to haue bin buried by the departure of Paul, and surely it is a wonder that that small light which began to shine, was not quite put out, and that the seede of sounde doctrine did not wither away, which had neede continually to bee watered that it might spring vp. But aftet Pauls de­parture, it appeared howe effectuall and fruitfull his preaching had beene. For those who had onely tasted of the first principles of god­linesse, doe neuerthelesse profit and goe forward though hee be absent, and exercise themselues in the continuall reading of the Scripture. And first Luke saith that they were of the chiefe families. For the no­bilitie whereof hee maketh mention, is referred not vnto the minde, but vnto the nation. Some thinke that the men of Berrhea are com­pared with the men of Thessalonica, because hee saieth eugenesterous, and not in the superlatiue degree eugenestatous. But I thinke that that manner of speech is vsuall and common among the Grecians, which the Latines could not so well digest. Moreouer hee had saide a little before, that certaine principall women beleeued at Thessalonica, and it is not to bee thought that the men of Berrhea were preferred before those of this Citie. And there is a threefolde reason why Luke ma­keth mention of their excellencie of byrth. Wee knowe howe hardlie men come downe from their high degree, what a rare matter it is for those who are great in the world, Iames 1.11. to vndertake the reproch of the crosse laying away their pride, and to reioyce in humilitie, as Iames comman­deth.

Therefore Luke commendeth the rare efficacie and working of the Spirit of God, when he saieth that these noble men were no whit hinde­red by the dignitie of the flesh, but that embracing the Gospel, they pre­pared themselues to beare the crosse, & preferred the reproch of Christ before the glory of the world. Secondly Luk meant to make known vnto vs, that the grace of Christ standeth open for all orders and degrees. In which sense Paul saith, that God would haue al men saued: least the poore and those who are base do shut the gate against the rich (though Christ did vouchsafe thē the former place). 1. Tim. 2.4. Therefore we see that noble [Page 415] men and those who are of the common sort are gathered together, that those who are men of honour & which are despised grow together into one bodie of the church, that al men in general may humble thēselues, & extoll the grace of God. Thirdly, Luke seemeth to note the cause why there were so manie added: and the kingdom of Christ was in such short time so spread abroad and inlarged at Thessalonica. To wit, because that was no smal helpe, that chiefe men and men of honour did shewe other men the way, because the common sort is for the most part mooued by authority. And though this were no meet stay for faith & godlines, yet is it no strange thing for God to bring the vnbeleeuers (who wonder as yet in error) to himselfe, by crooked, and by wayes.

Receiued the worde. This is the first thing which he commendeth in the men of Thessalonica, that with a willing and ready desire they re­ceyued the Gospell. Secondlie, that they confirmed their faith by diligent inquisition. So that their faith and godlinesse are commendod in the beginning for forwardnesse, and in processe they are praysed for their constancie and feruent desire they had to profit. And surely this is the first entrance into faith, that we be readie to follow, and that aban­doning the vnderstanding and wisedome of the fleshe, 1. The. 2.13 wee submit our selues to Christ, by him to be taught and to obey him. Also Paul himself in adorning the Thessalonians with this title, doeth agree with Saint Luke.

As touching the second member, this diligence is no smal vertue wher­unto Luke saith, the faithfull were much giuen, for confirmation of their faith. For many who at the first breake out, giue them selues straight­way to idlenes while that they haue no care to profite, and so loose that small seed, which they had at the first. But two inconueniences may bee in this place obiected. For it seemeth to be a point of arrogancie, in that they inquire that they may iudge: & it seemeth to bee a thing altogether disagreeing with that readines wherof he spake of late [...]: secondly for as much as inquisition is a signe of doubtfulnes: it followeth that they were before indued with no faith which hath alwayes assurance & certaintie ioyned and linked with it. Vnto the first obiection I answere, that Luke his words ought not so to be vnderstood, as if the Thessalonians tooke vppon them to iudge, or as though they disputed whether the truth of God were to be receiued: they did onely examine Pauls doctrine by the rule and square of the scripture, euen as golde is tried in the fire. For the Scripture is the true touchstone whereby all doctrines must be tried. If any mā say that this kind of trial is doubtful, forasmuch as the Scrip­ture is oftentimes doubtful, and is interpreted diuerse wayes: I say, that we must also adde the iudgement of the Spirit, who is not without cause called the Spirit of discretion. But the faithfull must iudge of euerie do­ctrine no otherwise than out of, and according to the Scriptures, hauing the Spirit for their leader and guide. And by this meanes is refuted that sacrilegious quippe of the Papists, Because there can be nothing gathe­red certainely out of the Scriptures, faith doth depend onely vpon the determination of the Church.

For when the spirit of God doth commend the men of Thessalonica, he prescribeth to vs a rule in their example. And in vaine should we search the scriptures vnles they haue in thē light enough to teach vs. Therfore let this remaine as a most sure maxime, that, No doctrine is worthie to be beleeued, but that which we find to bee grounded in the scriptures. The pope will haue all that receiued without any more adoe, whatsoe­uer he doth blunder out at his pleasure: but shall hee bee preferred be­fore Paul, concerning whose preachtng it was lawfull for the disciples to make inquisition? And let vs note that this is not spoken of any visured councell, but of a smal assembly of men: whereby it doth better appeare that euerye man is called to reade the scripture. So likewise making of search doth not disagree with the forwardnesse of faith: for so soone as any man doth harken, and being desirous to learne doeth shew himselfe attentiue: he is now bent and apt to be taught, though hee do not fully giue his consent. For examples sake, An vnknowen teacher shall profes that he doth bring true doctrine: I will come being readie to heare, and my mind shall be framed vnto the obedience of the truth: neuerthelesse I wil weigh with my selfe what manner doctrine it is which he bringeth, neither wil I embrace any thing but the certaine trueth, and that which I know to be the trueth. And this is the best moderation, when being fast bound with the reuerence of God, we heare that willingly and qui­etly which is set before vs, as proceeding from him. Neuertheles we be­ware of the seducing subtletie of men: neither doe our minds throw thē ­selues headlong with a blind rage, to beleeue euery thing without ad­uisement. Therefore the searching mentioned by Luke, doth not tende to that end, that we may be slow and vnwilling to beleeue: but rather readines with iudgement is made the meane betweene lightnes & stub­bornnesse. Now must we answeare the second obiection. Faith is contra­rie to doubtfulnes: he which inquireth doubteth: therefore it followeth that for as much as the Thessalonians inquire and make search tou­ching the doctrine of Paul, they were voyde of faith as yet. But the cer­taintie of faith doth not hinder the confirmation thereof. I call that cō ­firmation when the trueth of God is more and more sealed vp in our hearts, whereof notwithstanding we did not doubt before. For exam­ples sake, I heare out of the Gospel that I am reconciled to god through the grace of Christ, and that my sins are purged through his holy blood: there shalbe some testimonie vttered which shall make me beleeue this. If afterward I examine and search the scriptures more throughly, I shal finde other testimonies oftentimes, which shal not onely help my faith, but also encrease it and establish it, that it may be more sure and setled. In like sort as concerning vnderstanding, faith is increased by reading the Scriptures. If any man obiect againe, that those men doe attribute but small authoritie to Pauls doctrine, who search the scriptures whi­ther these things be so: I answere, that such are the proceedings of faith, that they sometimes seeke for that in the Scripture, whereof they are alreadie perswaded by God, and haue the inward testimonie of the spi­rite. And Luke doth not say that the faith of the Thessalonians was in [Page 417] all points perfect: but he doth onely declare how they were brought to Christ, and how they did profite in faith, vntill the absolute building of godlines might he erected among them.

12 And many beleeued. This is not referred vnto the sentence next going before, as if those of whom he spake beganne to beleeue, making choise of some of them: for that were an absurde thing. But Luke his meaning is: because many were added by their example, the Church was increased in that Citie. And hitherto hath Luke declared the first beginning of the Church of Thessalonica, least any man should thinke that Pauls labours did perish through his sodain and violent departure: for vnles I be much deceiued, he sheweth for this purpose what fruit his preaching brought forth in the other Citie, before he came to the exile of Berrhea.

13 And when the Iewes. We see how the Iewes were carried to and fro with such hatred of the Gospel as coulde neuer be appeased. For they doe not onely expell Christ suriously when hee is offered vnto them at home but when they heare that he is preached elsewhere, they run thi­ther like madde men. But we must not so much in this place consider the furie of the nation, as the desperate malice of Satan who pricketh for­ward those which be his to trouble the kingdome of Christ, and to de­stroy mans saluation, & he vseth them as fannes to raise sedition. Wher­fore let vs know, that when at this day so many furious enimies doe set themselues against the faithfull ministers of Christ, it is not men which procure the war, but it is Satan the father of lying, who doth goe about all these things, that he may ouerthrow the kingdome of Christ. And though there be not alwayes the same forme in fighting & encountring: yet will Sathan neuer cease to make weary those whom hee knoweth to serue Christ faithfully either with open war, or secreat lying in waite, Iohn 8.44. or domesticall cumbates.

16 Was sore grieued. Though Paul whither soeuer he came did stout­ly execute that function of teaching which he knewe was inioyned him: yet Luke sheweth that he was more incensed and moued at Athens, be­cause [Page 418] he saw idolatrie reigne more there then in any other place for the most part. The whole world was then full of Idols: the pure worship of God could be found no where: and there were euerie where innumera­ble monsters of superstitions, but Satan had made the Citie of Athens more mad than any other Citie, so that the people thereof were carried headlong with greater madnes vnto their wicked & peruerse rites. And this example is worth the noting that the Citie which was the mansion house of wisedome, the fountaine of all arts, the mother of humanitie, did exceed all other in blindnes and madnes. We know with what com­mendations wittie and learned men did set forth the same, and she had conceiued so great good liking of her selfe that shee counted those rude whom she had not pullished. But the holy Ghost condemning the whole world of ignorance and blockishnes, saith that those masters of liberall sciences were bewitched with an vnwonted madnes. Whence we gather what mans wit can do in matters which concerne God. Neither neede we doubt of this but that the Lord suffered the men of Athens to fal in­to extreme madnes, that all the worlde might learne by them, and that they might teach all ages that the foresight and wit of mans minde be­ing holpen with learning and instruction doeth altogither dote and is meere foolishnes when it commeth to the kingdome of God. They had vndoubtedly their cloakes and colours wherewith they did excuse their worshippings how preposterous and corrupt so euer they were. And yet notwithstanding it is certain that they did not onely deceiue men with childish and friuolous toies, but that they themselues were deluded shamefully with grosse and filthie iugglings, as if they were depriued of common sense & were altogither blockish and brutish. And as we learne what manner religion proceedeth from mans vnderstanding, and that mans wisedome is nothing else but a shop of all errours: so we may know that the men of Athens being drunke with their owne pride, did erre more filthilie than the rest. The antiquitie, the pleasantnesse and bew­tie of the Citie did puffe them vp, so that they did boast that the Gods, came thence. Therefore forasmuch as they did pull downe God from heauen that they might make him an inhabitant of their citie: it was meete that they should be thrust downe into the nethermost hell. How­soeuer it be, the vanitie of mans wisedome is here marked with eternal infamie by the Spirit of God: because where it was principally resident, there was the darknes more thicke: idolatry did reigne most of al there: and satan carried mens minds too and fro more freely by his mockes & iugling. Now let vs come vnto Paul. Luke saieth, forasmuch as hee saw the Cittie so giuen to Idolatrie, his Spirite waxed hote or was moued: where he doth not attribute vnto him indignation onely, neither doeth he onely say that he was offended with that spectacle, but he expresseth the vnwonted heat of holy anger, which sharpned his zeale, so that he did addresse himselfe more feruently vnto the worke. And here we must note two things. For in that Paul was wroth when he saw the name of God wickedly prophaned, & his pure worship corrupted: he did thereby declare that nothing was to him more precious than the glorie of God. [Page 419] Which zeal ought to be of great force among vs: as it is in the Psalme, Psal. 69.10. 2. Pet. 2.8. The zeal of thine house hath eatē me vp. For is is a common rule of al the godly, that so soone as they see their heauenly father blasphemed, they be sore vexed: as Peter teacheth that the godly man Lot, because he could not cure most filthie facts, did vex his heart. And teachers must aboue all other be feruent: as Paul saith, 2. Cor. 11.2. that hee is gealous that he may retain the church in true chastity. And those who are not touched whē they see and heare God blasphemed, & do not only wink therat, but also carelesly passe ouer it, are not worthie to be counted the childrē of god, who at least doe not giue him so much honour as they doe to an earth­ly father. Secondly we must note that he was not so greeued, that being cast downe through despaire, he was quite discouraged, as wee see most men to be far from waxing hoat or being moued, when they see the glo­rie of God wickedly profaned, that in professing and vttering sorow and sighing, they do notwithstanding rather waxe profane with others, then studie to reforme them. Neuerthelesse they haue a faire cloake for their sluggishnesse, that they will not procure any tumult when they are like to do no good. For they thinke that their attempts shall bee in vaine, if they striue against the wicked and violent conspiracy of the people. But Paul is not only not discouraged with wearisomnes, neither doth he so faint by reason of the hardnes of the matter, that he doth cast from him his office of teaching: but he is pricked forward with a more sharp prick to maintaine godlinesse.

17 With the Iewes and religious men. It was an ordinarie thing with Paul wheresoeuer the Iewes had Synagogues, there to begin, & to offer Christ to his owne nation. After that, he went to the Gentiles, who ha­uing tasted of the doctrine of the law, though they were not as yet tho­rowly nousled vp in true godlines, did notwithstanding worship the god of Israel, & beeing desirous to learne did not refuse those thinges which they knew were taken out of Moses & the prophets: and because suche aptnes to be taught was an entrance vnto faith, yea was a certain begin­ning of faith, the spirit vouchsafeth them an honorable title, who being only lightly sprinkled with the first rudiments, drew neerer vnto the true God: for they be called religious. But let vs remember that they bee di­stinguished from others by this marke, that all the religion of the world may be brought to nought. Those are called worshippers of God spiritu­ally, who gaue their name to the god of Israel: religion is attributed to them alone, therefore there remaineth nothing els for the rest, but the reproch of Atheisme, howsoeuer they toyle and moile in superstition. And that for good cosiderations, for of whatsoeuer pompe the Idolaters make boast, if their inward affection be examined, there shalbe nothing found there but horrible contempt of god: and it shall appeare that it is a meere feigned colour wherwith they goe about to excuse their Idols.

18 They reasoned with him. Luke addeth nowe that Paul had a com­bate with the Philosophers: not that he set vpon them of set purpose, for asmuch as he knew that they were euen borne only to braule and cauill: but hee was inforced to enter suche a conflict contrary to his purpose: [Page 420] as Paul himself commandeth godly teachers to be furnished with spiri­tuall weapons, wherewith they may valiantly defend the truth, if any e­nemies set themselues against it. For it is not alwayes in our choyse to make choise of those with whom we will deale: Tit. 1.9. but the Lorde doeth of­ten suffer stubborne and importunate mē to arise, to exercise vs, that by their gainsaying the truth may more plainely appeare: Neither is it to be doubted but that the Epicures, according to theyr wonted froward­nes, did trouble the holy man: and that the Stoicks trusting to their sub till quips and cauils, did stubbornly deride him: yet the ende shall shewe that he did not dispute sophistically, neither was he caried away vnto a­nie vnprofitable and contentious disputation: but did obserue that mo­destie which hee himselfe commaundeth elswhere: and thus must wee doe that by refuting meekely and modestly vaine cauellings, wee maye vtter that which is sound and true: and we must alwayes auoid this dan­ger, that ambition or desire to shewe our wit, doe not inwrap vs in su­perfluous and vain contentions. Furthermore Luke maketh mention of two sects, which, though they were the one contrary to the other, had notwithstanding their contrary vices. The Epicures did not only despise liberal arts: but were also open enemies to them. Their philosophie was to feign that the Sun was two foot broad, that the world was made ex a­tomis, or of things which were so small that they could not be diuided or made smaller: & by deluding men thus, to blot out the wonderful work­manship which appeareth in the creatiō of the world: if they wer a thou­sand times conuict, they were as impudent as dogs. Though they did in a word confesse that there be gods: yet they did imagine that they were idle in heauen, and that they were wholy set vpon pleasure, & that they were blessed only bicause they wer idle. As they did denie that the world was created by God, as I haue said of late: so they thought that mans affaires were tossed to and fro without any gouerning, & that they were not gouerned by the celestiall prouidence. Pleasure was their feli­citie, not that vnbrideled & filthie pleasure, yet such as did more & more corrupt men by her enticements, being alreadie of their owne accorde bent to pāper the flesh. They counted the immortality of their souls, but a fable, whereby it came to passe that they gaue them selues libertie to make much of their bodies. As for the Stoicks, though they said that the world was subiect to the prouidence of god, yet did they afterward tho­row a most filthie surmise, or rather doting, corrupt that point of their doctrine. For they did not graunt that God did gouerne the worlde by counsel, iustice, and power, but they forged a Labyrinth of the compasse or agreement of the causes, that God himself being bound with the ne­cessitie of fate or destinie, might be carried violently with the frame of heauen: as the Poets do tie & fetter their Iupiter with golden fetters: bi­cause the fates or destinies do gouern when hee is about something els. Though they placed felicitie in vertue, they knew not what true vertue was, & they did puffe vp men with pride, so that they did deck thēselues with that which they took from God. For though they did al abase the grace of the holy ghost, yet was there no sect more proude. They had no other fortitude, but a certain rash and immoderate fiercenesse,

Therefore there was in Paul wonderful force of the Spirit, who stan­ding amidst such beastes, which sought to pull him too and fro, stoode firme in the sound synceritie of the Gospel: and did valiantly withstand and endure, as well the dogged malapertnes of the former sect, as the pride and craftie cauillings of the other. And hereby we see more plain­ly, what small agreement there is betweene the heauenly wisedome and the wisedome of the flesh. For though the whole multitude were offen­ded with the gospel: yet the Philosophers were captaines and standerd­bearers in assaulting the same. For that did principally appeare in them, which Paul himselfe speaketh of the wisedome of the flesh, that, 1. Cor. 1.11. It is an enimy to the crosse of Christ: so that no man can be fit to learn the prin­ciples of the Gospel vnlesse he first abandon the same.

Other some said. Luke setteth before vs two sorts of men: which both were farre from godlinesse: and yet the one sort is worse than the other. Those who are desirous to heare that againe which they call newe, first they are mooued not with any right desire to learne, but with vaine cu­riositie. Secondly they thinke vnhonourablie of the worde of God, in that they count it prophane noualtie. Yet because they giue eare, and that being in doubt, vntill they may know farther of the matter, they are not quite past hope. But the rest who proudly refuse that which is offe­red, yea condemne it reprochfully, do shut the gate of saluation against themselues. For this railing did proceede from monstrous pride, what meaneth this Babler? Because they neither vouchsafe to heare Paule, & also reprochfully refuse him, as if he were some common iester. More­ouer they do not loath his doctrine through rash zeale: but do openlie tread vnder foot that which is brought vnto them concerning religion, though as yet they know it not: because these are ashamed to learn any thing of a base and obscure fellowe, who had hitherto professed them­selues to be teachers of all the whole world.

A declarer of new diuels. They doe not take diuels in euill part, as the Scripture vseth to do: but for the lesser gods or angels, who they thought were in the midst betweene the highest God and men, whereof Plato maketh mention oftentimes. As touching the summe of the matter we must note that those things which Paul spake concerning Christ and the resurrection, seemed to them to be new diuels. Whence we gather that our faith is principally distinguished and discerned from the superstiti­ons of the Gentiles by these marks, because it setteth forth Christ to be the sole mediatour: because it teacheth vs to seeke for saluation only at his hands: because it commādeth vs to seeke remission of our sins in his death, wherby we may bee reconciled to God: because it teacheth that men are renewed & fashioned againe by his spirit, who were before pro­phane, & slaues to sin, that they may begin to liue righteously & holilie. Again, because frō such beginnings as do plainly declare that the king­dome of God is spiritual, it lifteth vp our minds at length vnto the hope of the resurrection to come. For as concerning other things though the Philosophers do not reason purely yet they say somwhat. Yea they speak much concerning eternal life & the immortality of the soul: but as tou­ching [Page 422] faith which sheweth free reconciliation in Christ: & regenerati­on, whereby the Spirit of God doth restore in vs the image of God: con­cerning calling vpon God, and the last resurrection not a word.

19 They brought him to Mars street. Though this were a place appoin­ted for iudgement, yet Luke doth not meane that Paul was brought be­fore the seat of the iudges, that he might plead his cause before the iud­ges of Mars street: But that hee was brought thither, where was most commonly a great assēblie of people, that the serious disputation might be had before a great and famous audience. And admit we graunt that he was brought before the iudgement seat: yet the end doeth declare that he was not presented to the iudges, but that hee had free libertie to speake as before an audience. And that which followeth shortly after touching the nature and conditions of the men of Athens, doth suffici­ently declare that their curiositie was the cause, that Paul had such au­dience giuē him: that he had such a famous place granted him to preach Christ in: that so many came togither. For in any other place it had bin a crime worthy of death, to speake in the market or in any other pub­like place, hauing gathered a companie of people togither, but there be­cause those who did carrie about trifles, had libertie granted thē to prate by reason of the immoderate desire they had to heare newes: Paul was permitted to intreat of the misteries of faith, being requested.

Gaue themselues to nothing else. The two vices which Luke reciteth, do almost alwaies go togither. For it falleth out seldome, that those who are desirous of noualties, are not also bablers. For that saying of Horace is most true, Flie a demander of questions, for the same is also a blab. And surely wee see that curious men are like rent Barrels. Furthermore both vices came of idlenes: not only because the Philosophers spent whol dayes in disputing: but because the common sort was too much set vpon noualty: neither was there any crafts man so base there, which would not thrust in himself to set in order the state of Grecia. And surely that which Luk saith here is witnessed by al writers both Greeke & Latin, that there was nothing more light, couetous, or froward than that people. Wherefore there could neuer be any certaine gouernment set downe in that Citie, which was notwithstanding the mystres of sciences. Therfore in princi­pal power, they had notwithstanding no long liberty: neither did they e­uer cease off from attempting things & making many hurliburlies, vntil they brought themselues & al Grecia to vtter ruine. For whē their state was decaied, yet did not they forsake their boldnes. Therefore Cicero doth laugh at their folly, because they did no lesse fiersely set forth their decrees then, than whē they were lords ouer Grecia. Now though there were smal hope to do any good among curious mē: yet Paul did not neg­lect the opportunity, if peraduenture he might gain some of a great cō ­panie to Christ. Neither was this any small praise for the Gospel, in the most noble place of the Citie, and as it were in a common Theatre, to refute and openly to reproue, all forged and false worshippings; which had reigned there euen vntill this day.

22 Men of Athens. We may diuide this Sermon of Paul into fiue members. For though Luke doth onlie briefly touch those things which he set downe in many words: yet I do not doubt but that he did compre­hend the summe: so that he did omit none of the principall points. First Paul layeth superstition to the charge of the men of Athens, because they worship their gods at all a very venture: secondly he sheweth by na­turall arguments, who and what God is, and how he is rightly worship­ped. Thirdly, he inueigheth against the blockishnesse of men: who thogh they be created to this end, that they may knowe their creator and ma­ker, yet doe they wander and erre in darknesse like blind men. Fourthly, he sheweth that nothing is more absurd than to draw anie purtrature of God, seeing that the mind of man is his true image: in the first place he descendeth at length vnto Christ and the resurrection of the dead. For it was requisit to handle those foure points generally, before he did des­cend vnto the faith of the Gospel.

As it were more superstitious. The Grecians doe oftentimes take deisi­daimoniā in good part: notwithstanding it doth somtimes signifie immo­derate fear, wherwith superstitious men do carefully torment thēselues, whiles that they forge to themselues vain douts. And this seemeth to be the meaning of this place, that the men of Athens passe all measure in worshipping god, or that they do not perceiue what maner work mode­ration should be: as if he shoulde say, that they deale very vndiscretly in that they weary them selues in going by waies, thus muche touching the wordes: now to the matter. He proueth by this one reason that all the worshippings of the men of Athens are corrupt: because they be vn­certaine what gods they ought to worship, because they take in hande rashlie and vnaduisedly diuers rites, and that without measure. For in that they had set vp an altar to the vnknowen God, it was a token that they knew no certainty, they had in deed a great cōpany of gods wher­of they spake much: but when as they mixe them with vnknowen gods, they confesse by this that they know nothing of the true diuinitie. Fur­thermore, whosoeuer doth worship god without any certaintie, he wor­shippeth his owne inuentions in steed of God. Howsoeuer credulous mē do flatter themselues: yet neither doth god allow any religion without knowledge and truth, neither ought it to bee counted holy and lawfull. Yea how proud soeuer they be, yet because they doubt in their consci­ences, they must needs be conuict by their own iudgement. For supersti­tion is alwaies fearful, & doth euer now & then coyne some new thing▪ therfore we see how miserable their cōditiō is, who haue not the certain [Page 424] light of the truth, because they do both alwayes dout in themselues, and loose their labour before God. Notwithstanding we must note that the vnbeleeuers whiles that they sometimes make themselues blinde tho­row voluntary stubornnes, & are sometimes amid diuers and manifold douts, striue & fight with thēselues: oftentimes they do not only flatter themselues: but if any man dare mutter against their folly, they rage cruelly against him: the diuell doeth so bewitch them, that they thinke no­thing to be better, than that which pleaseth them. Neuerthelesse if ther arise any doubt, if any seducer put vp his head, if any newe folly begin to appeare, they do not only wauer being in dout, but also of their own ac­cord offer themselues to be carried hither and thither. Whereby it ap­peareth that neither in iudgement, neither in quiet state of minde, they stay and rest in the common custome of worshipping God: but that they droup like drunken men. But carefulnes & doutfulnes which doeth not suffer the vnbeleeuers to flatter and please themselues, is better thē such amasednes. Finally thogh superstition bee not alwaies feareful: yet forasmuch as it is inwrapt in diuers errors, it disquieteth mens minds, & doth prick them with diuers blind torments. This was the cause that the men of Athens did mixe their domesticall Gods (whom they thought they knew because in their vaine opinion they had inuented them) with vnknown gods. For thereby appeareth their vnquietnesse, because they confesse that they haue not as yet done as they ought, when they haue done sacrifice to the familiar Gods, which they had receiued of their fathers, & whō they called their country gods. Therfore to the end Paul may pluck out of their minds all vain & false perswasiōs, hee taketh this maxime, that they know not what they worshippe, neither haue they any certain diuine power. For if they had known any god at al, being cō ­tent with him, they wold neuer haue faln away vnto vnknown gods, for­asmuch as the knowledge of the true God alone is sufficient for the abo­lishing of all idols.

23 To the vnknowen god. I can wel graunt that this altar was dedi­cated to all strange gods: yet I cānot yeelde to that which Ierome saith, that Paul did by a certain holy wilines attribute that to one God which was writtē of many. For seing the superscriptiō was cōmō in euery mans mouth, ther was no place for subtiltie: why did he then chāge the plural nūber? surely, not that he might deceiue the men of Athens: but bicause the matter did so require, he said, that he brought doctrin cōcerning an vnknown god. And after he hath shewed that they are deceiued, bicause they knew not what god they ought to worship, & had no certain God­head in a great heap of gods: he doth now insinuat himself, & doth pur­chase fauor for his doctrine: because it was an vniust thing to reiect that which was vttered cōcerning a new god, to whō they had alredy giuen ouer thēselues: & it was far better first to know him, then rashly to wor­ship him whō they knew not. Thus doth Paul return again to that principle, that god cānot be worshipped rightly, vnlesse he be first made kno­wen. But here may a question be moued: How he saith that god was wor­shipped at Athens, who doth refuse al worshippings which are not agre­able [Page 425] to the prescript of his law: yea he pronounceth that al that is idola­trie, which men inuent without his woorde? If God allow no woorship, but that which is agreeable to his woorde, howe doth Paule giue this praise to men, who did dote without measure, that they woorshipped God? For Christ in condemning the Samaritanes is content with this one principle in that they woorshippe GOD without knowledge: Ioh. 4.22. and yet they did boast that they worshipped the God of Abrahā. Then what shall we say of the men of Athens, who hauing buried and quite put out the remembrance of the true God, had put in place of him Iu­piter, 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, [Page 426] 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 vppon God after a carnall manner: but God by the leading of his word doth lift them vpward. Onely he vseth midle signes and tokens, whereby he doth insinuate himselfe with slowe men, vntill they may ascend into heauen by degrees and steps.

25 Neither is he worshipped with mans hands. The same question which was answered of late concerning the temple, may now be obiected tou­ching ceremonies. For it seemeth that that may be translated vnto the worshippings of the lawe of Moses, which Paul condemneth in the cere­monies of the Gentiles. But we may readily answeare that the faithfull did neuer properly place the worship of God in ceremonies: but they did only count them helpes wherewith they might exercise themselues ac­cording to their infirmitie. When they did slea beasts, offred bread and drinke offereringes, light torches and other lights, they knew that god­linesse was not placed in these thinges, but being holpen by these, they did alwaies looke vnto the spirituall worship of God, and they made ac­count of it alone. And God himselfe saith plainely in many places that he doth not passe for any externall or visible thing, that ceremonies are of themselues of no importaunce, and that hee is worshipped no other wise but by faith, a pure conscience, by prayer and thankefulnesse. What did the Gentiles then? To wit, when they erected images, they offered incense, they set foorth plaies, and laid their coushins before their idols, they thought they had fulfilled the offices of godlinesse excellent well. Not only the philosophers, but also the poets doe sometimes deride the follie of the cōmon people, because they did disorderedly place the wor­ship of God in the pompe and gorgeousnes of ceremonies. That I maye omit infinite testimonies, that of Persius is wel knowne,

[Page 428] And vndoubtedly the Lord caused profane men to vtter such speeches, that they might take away all colour of ignorance. But it doth plainely appeare that those who spake thus, did straightway slide back again vn­to cōmon madnes: yea that they did neuer throughly vnderstand what this meant. For thogh those who passe the common people in wit, be in­forced to confesse that bare ceremonies are in no estimation: yet it is vnpossible to pull from them this persuasiō, but that they will think that they be a part of the diuine worship. Therfore the more diligently they giue themselues to such vanities, they doe not doubt but that they doe the duties of godlinesse wel. Therfore because all mortall men from the highest to the lowest do thinke that GOD is pacified with externall things, and they will with their owne workes fulfill their dutie towards him, that doth Paul refute. There is also a reason added, because seeing he is Lord of heauen and earth, he needeth nothing because seeing that hee giueth breath and life to men, hee can receiue nothing of them a­gaine. For what can they bring of their owne, who being destitute of all good thinges, haue nothing but of his free goodnes? yea who are no­thing but by his meere grace: who shal forthwith be brought to nought, if he withdraw the Spirit whereby they liue. Whereuppon it followeth that they are not onely dull but too proude if they thrust in themselues to worship God with the workes of their owne hands. For whereas hee saieth that almes and the duties of loue are sweete smelling sacrifices, that must be distinguished frō the matter which wee haue now in hand, where Paul doth only intreat of the ceremonies, which the vnbeleeuers put in place of the spirituall worship of God. By life and breath is meane the life which men liue so long as the soule and body are ioyned togi­ther. Touching the end of the sentence though some Greeke bookes a­gree in this reading, cata panta Through all things: yet that seemeth to me more agreeable which the old interpreter hath; ca [...]ta panta, And all things: because it is both plainer, and doth also containe a more perfect and ful doctrin. For thence we do better gather that men haue nothing of their owne. And also certaine Greeke coppies agree thereto.

26 And he hath made of one blood. Paul doth now shew vnto the men of Athens to what end mankind was created, that he may by this meanes inuite and exhort them to consider the end of their life. This is surely [Page 429] filthy vnthankfulnes of men, seeing they all inioy the common life, not to consider to what end God hath giuen them life. And yet this beastly blockishnes doth possesse the more part, so that they doe not consider to what end they be placed in the world, neither doe they remember the creator of heauen and earth, whose good things they doe deuour. Ther­fore after that Paul hath intreated of the nature of God, he putteth in this admonition in due season, that men must be very carefull to knowe God: because they be created for the same end, and borne for that pur­pose. For he doth briefly assigne vnto them this cause of life, to seeke God. Againe for as much as there was not one kinde of religion only in the world, but the gentiles were distract into diuers sectes, he telleth them that this varietie came from corruption. For to this ende in my iudgement, tendeth that, when hee saieth, that all were created of one blood. For consanguinitie & the same originall ought to haue bin a bōd of mutual consent among thē. But it is religion which doth most of all ioyne men together, or cause them to fly one anothers companie: wher­vppon it followeth, that they be reuolted from nature, who disagree so much in religiō & the worship of god. Bicause whersoeuer they be born, & whatsoeuer place of the world they inhabite, they haue al one maker and father, who must be sought of al men with one consent. And surely neither distaunce of places, nor boundes of countries, nor diuersitie of manners, neither any cause of separation among men doeth make God vnlike to himselfe. In summe, he meant to teach that the order of nature was broken, when as religion was pulled in peeces among them: & that that diuersitie which is among them, is a testimonie that godlinesse is quite ouerthrowen: because they are fallen away from God the father of al, vpon whom al kinred dependeth.

To dwel vpon the face of the earth. Luke doth briefly gather as hee vseth to doe, the summe of Paul his sermon. And it is not to be doubted, but that Paul did first shew that men are set here as vpon a Theatre, to be­holde the woorkes of God, and secondly, that he spake of the prouidēce of God, which doth shew foorth it selfe in the whole gouernment of the world. For whē he saith that god appointeth the times ordained before, and the bounds of mens habitations, his meaning is, that this worlde is gouerned by his hand and counsel, and that mens affaires fall not out by chaunce, as profane men dreame. And so we gather out of a fewe words of Luke, that Paul did handle most weighty matters. For whē he saith that the times were ordained before by him: he doth testifie that he had determined before men were created, what their condition and estate should be. When we see diuers changes in the world, when we see realmes come to ruine, lands altered, cities destroyed, nations laid wast, we foolishly imagine, that either fate or fortune beareth the swinge in these matters. But God doth testifie in this place by the mouth of Paul, that it was appointed before in his counsel, how long he would haue the state of euery people to continue, and within what boundes he woulde haue them contained. But and if he haue appointed thē a certain time, and appointed the bounds of countries, vndoubtedly he hath also set in [Page 430] order the whole course of their life. And we must note that Paul doeth attribute to God not onely a bare foreknowledge and colde speculatiō, as some men doe vndiscretely: but he placeth the cause of those things which fall out in his counsel and becke. For he saith not that the times were onely foreseen, but that they were appointed and set in such order as pleased him best. And when he addeth also that God had appointed from the beginning those thinges which he had ordayned before, his meaning is, that he executeth by the power of his spirit, those thinges which he hath decreed in his counsell, according to that: Our God is in heauen, Psal. 115.3. he hath done whatsoeuer he would. Now we see, as in a campe euery troupe and bande hath his appointed place, so men are placed v­pon earth, that euery people may be content with their bounds, & that among these people euery particular person may haue his mansion. But though ambition haue oftentimes raged, and many beyng incen­sed with wicked lust, haue past their boundes: yet the lust of men hath neuer brought to passe, but that God hath gouerned al euents from out his holie sanctuarie. For though men by raging vppon earth doe seeme to assault heauen, that they may ouerthrow Gods prouidence: yet they are inforced whether they will or no, rather to establish the same. Ther­fore let vs know that the world is so turned ouer through diuers tumults that God doth at length bring al things vnto the end which he hath ap­pointed.

27 That they might seeke God. This sentence hath two members: to wit, that it is mans duetie to seeke God: Secondly, that God himself cō ­meth foorth to meet vs, and doth shew himself by such manifest tokens, that we can haue no excuse for our ignorance. Therfore let vs remēber that those men doe wickedly abuse this life, & that they be vnworthy to dwel vpon earth, which doe not apply their studies to seeke him. As if e­uery kinde of bruite beastes should fal from that inclination which they haue naturally, which should for good causes be called monstrous. And surely nothing is more absurd, then that men shuld be ignorant of their Authour, who are indued with vnderstanding principallie for this vse. And we must especially note the goodnesse of God, in that he doth so familiarly insinuate himselfe, that euen the blinde maye grope, after him. For which cause the blindnesse of menne is more shamefull and vntollerable, who in so manifest and euident a manifestation, are touched with no feeling of Gods presence. Whithersoeuer they cast their eies vpward or downward, they must needs light vppon liuely and also infinite images of Gods power, wisedome, and goodnesse. For God hath not darkly shadowed his glory in the creation of the worlde: but he hath euery where ingrauen such manifest markes, that euen blind men may knowe them by groping. Whence wee gather that men are not onely blind, but blockish when being holpen by such excellent te­stimonies they profit nothing. Yet here ariseth a question, whether men can naturally come vnto the true and merciful knowledge of GOD. For Paul doth giue vs to vnderstande, that their owne sluggishnes is the cause that they cannot perceiue that God is present: because thogh [Page 431] the shut their eies, yet may they grope after him. I answere that their ignorance and blockishnesse is mixed with such frowardnes, that being void of right iudgement, they passe ouer without vnderstanding al such signes of Gods glory as appeare manifestly both in heauen and earth. Yea seing that the true knowledge of god is a singular gift of his: & faith (by which alone he is rightly knowne) commeth onely from the illumi­nation of the Spirit: it followeth that our minds cannot pearce so farre hauing nature onely for our guide. Neither doeth Paule intreat in this place of the habilitie of men: but he doth onely shew that they be with­out excuse, when as they be so blinde in such cleare light, as he saith in the first Chapter to the Romans. Therefore though mens senses faile thē in seeking out God, yet haue they no cloake for their fault, Rom. 1.20. Cap. 14.17 because though he offer himselfe to be handled and groped, they continue not­withstanding in a quandarie: Concerning which thing we haue spoken more in the fouerteenth Chapter.

Though he be not farre from euery one of vs. To the end he may the more touch the frowardnesse of men, hee saith that God is not to bee sought through many crookes, neither need we make any long iourney to find him: because euery mā shal find him in himself, if so be it he wil take any heed. By which experience we are conuict that our dulnesse is not with out fault, which we had from the fault of Adam. For thogh no corner of the world be void of the testimonie of gods glory: yet wee neede not goe without our selues, to lay hold vpon him. For hee doth affect and moue euery one of vs inwardly with his power in such sort, that our blockish­nesse is like to a monster, in that in feeling him we feele him not. In this respect certain of the Philosophers called man the little worlde: bicause he is aboue all other creatures a token of gods glory, replenished with infinite myracles.

28 For in him. I graunt that the Apostles according to the Hebrew phrase do oftentimes take this preposition in, for per, or by or through: but because this speech, that wee liue in God, hath greater force, and doth expresse more. I thought I would not change it. For I do not doubt but that Paul his meaning is that we bee after a sort contained in God, because he dwelleth in vs by his power. And therfore God himself doth separate him selfe from all creatures by this word Iehouah, that we may knowe that in speaking properly he is alone: and that we haue our bee­ing in him, in as much as by his spirit he keepeth vs in life and vphol­deth vs. For the power of the spirite, is spread abroade throughout all partes of the world, that it may preserue them in their state: that hee may minister vnto the heauen and earth that force and vigour, which wee see, and motion to all liuing creatures. Not as brainesicke menne doe trifle, that all thinges are full of Gods, yea that stones are Gods: but because GOD doth by the woonderfull power and inspiration of his spirite, preserue those thinges which hee hath created of nothing. But mention is made in this place properly of menne, because Paule sayde, that they needed not to seeke GOD farre, whom they haue within them.

Furthermore forasmuch as the life of man is more excellent than motion, and motion doth excell essence. Paul putteth that in the high­est place which was the chiefest, that he might goe downe by steps vnto essence or Being, thus, We haue not onely no life but in God, but not so much as mouing: yea no being, which is inferiour to both. I say that life hath the preheminence in men: because they haue not onely sense and motion as brute beasts haue, but they be indued with reason and vnder­standing. Wherefore the Scripture doth for good causes giue that sin­gular gift which God hath giuen vs, a title & commendation by it selfe, So in Iohn when mention is made of the creation of all things, it is ad­ded apart not without cause, Iohn 1.4. that life was the light of men. Now we see that all those who know not God, know not themselues: because they haue God present with them not onely in the excellent giftes of the minde, but in their verie essence: because it belongeth to God alone to Be, all other things haue their being in him. Also we learne out of this place that God did not so create the world once, that he did afterward depart from his worke: but that it standeth by his power, and that the same God is the gouernour therof who was the Creator. We must well think vpon this continuall comforting and strengthening, that we may remember God euery minute.

Certain of your Poets. He citeth half a verse out of Aratus, not so much for authorities sake, as that he may make the men of Athens ashamed: for such sayings of the Poets came from no other fountaine saue onely from nature and common reason. Neither is it any maruell if Paul who spake vnto men who were infidels and ignorant of true godlinesse, doe vse the testimonie of a Poet, wherein was extant a confession of that knowledge which is naturally ingrauen in mens mindes. The Papistes take another course, for they so leane to the testimonies of men, that they set them against the oracles of God: and they doe not only make Ierome, or Ambrose, & the residue of the holy fathers, masters of faith: but they wil no lesse tie vs to the stinking answeres of their Popes, thē if God himself should speake. Yea that which more is, they haue not been afraid to giue so great authoritie to Aristotle, that the Apostles & pro­phetes were silent in their schooles rather then he. Now that I may re­turne vnto this sentence, whiche I haue in hande, it is not to bee doubted, but that Aratus spake of Iupiter: neither doth Paul, in apply­ing that vnto the true God, which he spake vnskilfully of his Iupiter, wrest it vnto a contrary sense. For because men haue naturally some perseuerance of god, they draw true principles from that fountain. And though so soone as they begin to thinke vppon GOD, they vanishe a­waye in wicked inuentions: and so the pure seed doth degenerate into corruptions: yet the first generall knowledge of god doth neuertheles remaine stil in them. After this sort no man of a sound mind can doubt to applie that vnto the true god, which we read in Virgil touching the feigned and false loue, that All thinges are full of loue. Yea when Virgill meant to expresse the power of GOD, through errour hee put in a wrong name. As touching the meaning of the wordes, it may be that [Page 433] Aratus did imagine that there was some parcell of the diuinitie in mens mindes as the Manichees did say, that the soules of men are of the na­ture of God. So when Virgil saith concerning the worlde, The spirite doth nourish within, and the minde beeing dispersed through all the ioynts; doeth moue your whole huge weight. He doth rather play the philosopher and subtilly dispute after the manner of Plato, then purely meane, that the worlde is supported by the secrete inspiration of God. But this inuention ought not to haue hindered Paule from retayning a true maxime, though it were corrupt with mens fables, that men are the ge­neration of God, because by the excellencie of nature they resemble some diuine thing: this is that which the scripture teacheth that wee are created after the Image and similitude of GOD. Gen. 1.27. Gal. 3.26. The same scrip­ture teacheth also in many places, that we be made the sonnes of God by faith and free adoption, when wee are ingrafted into the bodye of Christ, and beeyng regenerate by the spirite, wee beginne to bee newe creatures. But as it giueth the same spirite diuers names because of his manifolde graces: so no maruell if the woorde Sonnes bee diuerslie taken. All mortall menne are called Sonnes in generall, because they drawe neere to God in minde and vnderstanding: but because the Image of God is almost blotted out in them, so that there appeare scarce anie slenderlinesse: this name is by good right restrayned vnto the faithfull, who hauing the spirite of adoption giuen them, re­semble their heauenly father in the light of reason, in righteousnesse and holinesse.

29 Therefore seeing that. He gathereth that God cannot be figured, or resembled by any grauen image: for as much as he would haue his image extant in vs. For the soule wherein the image of GOD is properly ingrauen, cannot be painted: Therefore it is a thing more absurd to goe about to paint God. Nowe we see what great iniurie they doe to GOD, which giue him a bodily shape: when as mans soule which doeth scarce resemble a small sparkle of the infinite glorie of God, cannot be expressed in any bodily shape.

Furthermore, for as much as it is certayne that Paul doth in this place inueigh against the common superstition of all the gentiles, be­cause they would woorshippe God vnder bodily shapes: we must holde this generall doctrine, that God is falsly and wickedly transfigured, and that his trueth is turned into a lie, so often as his maiestie is repre­sented by any visible shape: Rom. 1.23. as the same Paul teacheth in the first chap­ter to the Romaines. And though the Idolaters of all times wanted not their cloakes and colours: yet that was not without cause alwayes obiected to them by the Prophetes, which Paul doth now obiect, that God is made like to wood or stone, or golde, when there is any image made to him of dead and corruptible matter. The Gentiles vsed i­mages that according to their rudenesse, they might better conceiue that God was nigh vnto them. But seeing that God doth farre surpasse the capacitie of our minde, whosoeuer attempteth with his minde to comprehend him, he deformeth and disfigureth his glorie with a wic­ked [Page 434] and false imagination. Wherefore it is wickednesse to imagine any thing of him according to our owne sense. Againe, that which worse is, it appeareth plainely, that men erect pictures and images to God for no other cause, saue onely because they conceiue some carnall thing of him: wherein he is blasphemed. The Papistes also are at this day no whit more excusable. For what colours soeuer they inuent to paint and colour those images, wherby they goe about to expresse GOD, yet be­cause they be inwrapped in the same errour, wherein the menne of olde time were intangled, they bee vrged with the testimonies of the prophetes. And that the Heathen did vse the same excuses in tymes past, wherewith the papistes goe about to couer them selues at this daye, it is w [...]ll knowne out of their owne bookes. Therefore the pro­phetes, doe not escape the mockes of certayne, as if they layd too great grosnesse to their charge, yea burthen them with false accusa­tions: but when all thinges are well weighed, those who will iudge rightly shall finde, that whatsoeuer starting hoales, euen the most wit­tie menne haue sought, yet were they taken with this madnesse, that God is wel pleased with the sacrifice done before images. Whereas we with Erasmus translate it Numen, Luke putteth Theion in the neuter gender for diuinitie or godhead. When Paule denieth, that GOD is like to golde or siluer, or stone, and addeth afterwarde Grauen by cun­ning or inuention of man, he excludeth both matter and forme, and doeth also condemne al inuentions of men, which disfigure the true na­ture of God.

30 And the times of this ignorance. Because that is commonly thought to be good, which hath beene vsed of long time, and is approued by the common consent of all men: it might haue been obiected to Paul, why doest thou disanul those things which haue been receiued, & vsed cōti­nually since the beginning of the world? & whō canst thou persuade that the whole world hath bin deceiued so long? as there is no kind of abho­mination so filthie, which the papistes doe not thinke to be wel fortified with this buckler. Paul preuenteth this question: shewing that menne went astray so long therefore, because God did not reach out his hande from heauen, that hee might bring them backe againe into the waye. It may seeme an inconuenient thing, that menne indued with reason [Page 435] and iudgement should erre so grossely & filthily in a most weightie mat­ter. But Paul his meaning is that men do neuer make an ende of erring, vntill God do helpe them. And now he assigneth no other cause why he did not redresse this any sooner, saue onely his good pleasure. And assu­redly we be not able to comprehend the reason why god did at a sodaine set vp the light of his doctrine, when he suffered men to walke in darke­nes fower thousand yeeres: at least seing the scripture doth conceale it, let vs heere make more account of sobrietie, than of preposterous wise­dome. For they goe about to bring God within bounds: which is a most vnseemely thing and contrary to nature her self, whosoeuer they be that will not suffer him to speake or holde his peace at his pleasure. Againe those that will not bee content with his wisedome and secreat counsell, must needs murmure against Paul, who teacheth manifestly that igno­rance did reigne in the world so long as it pleased God to winke at it. O­thersome interpret it otherwise, that God did spare ignorance, as if he did winke, being vnwilling to punish it: but that surmise is altogither contrarie to Paul his meaning and purpose: who meant not to lessen mans fault, but to magnifie the grace of God which did appeare at a sodaine, and it is proued to bee false out of other places: because those who haue sinned without Lawe, Rom. 2.12. shall notwithstanding perish without Lawe. In summe, Paul his wordes carrie with them this meaning one­ly, that men were set vppon blindnesse, vntill God did reueale himselfe vnto them: and that we ought not too curiously and boldly to demande and require the cause why hee put away darknesse no sooner: but that whatsoeuer pleased him ought to seem to vs right and equall without making any more adoe. For though this bee a hard speech that men were miserablie deceiued long time, whiles that God made as though he sawe it not: yet must we bee content with, and stay our selues vpon his prouidence. And if at any time there come vppon vs a vaine and peruerse desire to know more than is meete for vs, let vs streightway cal to minde that which Paul teacheth in manie places, that, Rom. 16.25. Ephes. 3.9. It was a my­sterie hid since the beginning of the worlde, in that the light of the Gospel did appeare to the Gentiles at a sodaine: and that this is a to­ken of the manifold wisedome of God, which swalloweth vp all the sen­ses of men. Againe let vs remember that it doeth not lessen the fault of men, because God would not heale their erroures: forasmuch as their owne conscience shall alwayes holde them conuict, that they cannot escape iust damnation. And Paul (not that he might lay the fault and blame vppon God, but that hee might cut off occasion of curious and hurtfull questions) saide that the worlde did erre whiles God did winke. And hereby wee learne howe reuerently wee ought to thinke of Gods prouidence: least anie man shoulde bee so bolde, as mans nature is proude, to demaunde a reason of God of his workes. Furthermore this admonition is no lesse profitable for vs, than for the men of that time. The enimies of the Gospel when it beginneth to spring againe, count it a great absurditie that God did suffer men to go astray so long vnder the apostacie of the Pope: as if (though there appeare no reason) [Page 436] it were not as lawfull for him nowe to winke at mens ignorance, as in times past. And we must principally note to what end he saieth this, to wit, that the ignorance of former time may not hinder vs from obeying God without delay, when he speaketh. Most men thinke that they haue a faire colour for their errour, so they haue their fathers to keepe them companie, or so they get some patronage or defense by long custom: yea they would willingly creepe out heere, that they may not obey the word of God. But Paul saieth that we must not set an excuse from our fathers ignorance, when god speaketh vnto vs: because though they be not gilt­lesse before God, yet our sluggishnes is more intollerable, if we be blind at noone day: and lie as deafe, or as if we were a sleepe, when the trum­pet of the Gospel doth sound.

Now he willeth all men. In these wordes Paul teacheth that wee must giue eare to God so soone as he speaketh, as it is written, To day if yee will heare his voice harden not your hearts, For the stubbernes of those men is without excuse, who forslow this opportunitie when God doeth gently call them vnto him. Also we gather out of this place to what end the Gospel is preached: Psal. 95.7.8. Heb. 3.7.8. to wit, that God may gather vs to himself from the former errours of our life. Therefore so oft as the voice of the gospel doeth sounde in our eares, let vs know that God doeth exhort vs vnto repentance. We must also note that he attributeth to God the person of the speaker, though he do it by man. For otherwise the Gospel hath not so full authoritie as the heauenly truth deserueth, saue onely when our faith doth looke vnto him who is the gouernor of the propheticall fun­ction, and doth depend vpon his mouth.

31 Because he hath appointed a day. Hee maketh mention of the last iudgement that he may awake them out of their dreame. For we knowe how hard a matter it is for men to denie themselues. Therefore they must be violently enforced vnto repentance, which cannot be done bet­ter then when they be cited to appeare before gods iudgement seat, and that feareful iudgement is set before them, which they may neither de­spice nor escape. Therefore let vs remember that the doctrine of repen­tance doth than take place, when mē who would naturally desire to flat­ter themselues, are awaked with feare of Gods iudgement, & that none are fit teachers of the gospell but those who are the criers or apparitors of the highest iudge, who bring those who are to come before the iudge, to plead their cause, & denoūce the iudgmēt hanging ouer their heads, euen as if it were in their owne hand. Neither is this added in vaine in righteousnes, or righteouslie. For though all men in the word confesse that God is a iust iudge: yet we see howe they for the most part, pamper and flatter themselues: for they will not suffer God to demaund an account farther than their knowledge and vnderstanding doth reach. Therefore Paul his meaning is that men do profit themselues nothing by vain flat­terie: because they shal not preiudice gods iustice by this meanes, which sheweth that all that is an abhomination before God which seemeth goodly in the sight of men: because hee will not followe the decrees of men, but that forme which himselfe hath appointed.

By the man whō he hath appointed. It is not to be doubted but that Paule spake more largely concerning Christe, that the Athenienses mighte knowe that he is the sonne of God, by whom saluation was brought to the worlde, and who had all power giuen him in heauen and earth. O­therwise this speeche which we reade here, shoulde haue had but small force to perswade. But Luke thought it sufficient to gather the summe of the Sermon briefly. Yet is it to bee thought that Paule spake firste concerning the grace of Christ, and that he did first preach him to be the Redeemer of men, before he made him a iudge. But because Christ is oftentimes contemned, when he offereth himselfe to be a Redeemer: Paul denounceth that he will once sharpely punishe such wicked con­tempt, because the whole world must be iudged by him. The woorde orizein may be referred, as well vnto the secrete counsel of God, as vn­to externall manifestation. Yet because the former exposition is more common, I doe willingly imbrace the same, to wit, that God by his e­ternall decree, hath ordained his sonne to bee the iudge of the worlde: & that to the ende the reprobate who refuse to be ruled by Christ, may learne that they striue but in vaine against the decree of GOD which cannot be broken. But because nothing seemeth more strange to men, then that God shal iudge in the person of man, Paul addeth afterward, that this dignity of Christ, which were harde to bee beleeued, was ap­proued by his resurrection.

The will of God alone ought to be so reuerenced among vs, that e­uery man for himselfe subscribe to his decrees without delay: because the cloke and colour of ignoraunce vseth oftentimes to bee obiected, therefore Paule saieth plainely, that Christ was by his resurrection o­penly shewed to be the iudge of the worlde, and that that was reuea­led to the eyes of men, which GOD had before determined with himselfe, concerning him. For that poynt of doctrine which Luke tou­cheth brieflie in fewe woordes, was handeled by Paul at large. Hee saide not onely in a woorde that Christ rose from death: but hee did also intreate of the power of his resurrection, as was meete. For to what ende did Christe rise, but that he might bee the first fruites of those which rise againe? And to what ende shall wee rise againe, 1. Cor. 15.23. but either to life or death? Wherevppon it followeth, that Christe by his resurrection is declared and prooued to bee the Iudge of the worlde.

32 Some mocked. By this we see how great the carelesnesse of men is whom neither the tribunall seate of God, Cha. 26.23. nor the maiesty of the high­est iudge doth make afraid. We haue said that this is a most sharp prick, wherewith mens mindes are pricked forward to feare GOD, when his iudgement is set before their eies: but there is such vnspeakeable hard­nes in the contemners, that they are not afraid to count that a fable or lie, which is spoken cōcerning the giuing of an account of our life once.

Notwithstanding there is no cause why the ministers of the Gospell shoulde omit the preaching of the iudgement which is inioyned them. Though the wicked doe laugh and mocke: yet this doctrine which [Page 438] 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 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 calamitie might haue more prouoked and angred a great part because they were wrongfully accused for that reli­gion which they did detest.

3 They were of the same trade. This place teacheth that Paul before he came to Corinthus was wont to worke with his hands: and that not vp­on pleasure, but that he might get his liuing with his handyworke. It is not knowne where hee first learned his occupation: notwithstanding it appeareth by his owne testimony that he wrought principally at Corin­thus. 1. Co. 9.12.15. And he sheweth a reason, because the false Apostles taught freely without taking any thing, that they might craftily creepe in, therefore the holy man would not giue place to them in that point, least he should cause the Gospel of Christ to be euill spoken off. But we may easily ga­ther out of this place, that whithersoeuer he came,) vntill he was occu­pied in the continual labour of teaching) he wrought of his occupation, that he might get his liuing. When Chrysostome saith that Paul was a cordiner, he doth no whit dissent from Luke, because they were wont at that time to make tents of skinnes.

4 He disputed in the synagogue. It is a wonder how that crope in which is in the Latine bookes, that Paul put in the name of Christ: vnlesse it were because some reader woulde supply the want of the generall sen­tence. For Luke setteth downe two things in this place: to wit, that Paul disputed among the Iewes: secondly that he began more plainly to pro­fesse Christ after that Silas and Timotheus were come. And though it be likely that he began to speake of Christ euen at the first entrance, be­cause he could not omit the principall point of the heauenly doctrine: yet that doeth not hinder but that he might vse some other manner of disputation. Therefore I take pithein, that is to perswade, for to induce by litle and litle. For in my iudgement Luke doth signifie, that forasmuch as the Iewes did handle the Law coldly and foolishly, Paul spake of the corrupt & wicked nature of man, of the necessitie of grace, of the redee­mer which was promised, of the means to obtain saluatiō, that he might awake them: for this is a fit and briefe preparation vnto Christ. Againe whē he saith that he was forced in spirit to teach that Iesus was Christ, his meaning is, that he was inforced with greater vehemēcy, to intreat & speak of Christ freely & openly. So that we see that Paul did not vtter al things at one time: but he tempered his doctrin, as occasion did serue. [Page 441] And because like moderation is profitable at this day, it is conueni­ent for faithful teachers wisely to consider where to begin, least a pre­posterous and confused order do hinder the proceeding of doctrin. Fur­thermore though there wer feruentnesse enough in Paul, yet is it no in­conuenient thing that he was made more couragious by som new help: not that hee was incouraged by shame or the hope which he reposed in his felowes, but because hee considered that this helpe was sent him, as it were from heauen. But this forcing in the Spirite is not taken for a violent or externall impulsion (as they say) as those which were called Phaebades and frantike men were wont to be carried away with diuelish madnesse: but there was more feruentnesse added vnto the wonted in­spiration of the Spirit, which was in Paul, so that hee was moued with new power of God, and yet did he of his owne accord follow the Spirite as his guide. Whereas Paul did testifie that Iesus is Christe, I expounde it thus: when he had throughly taught the Iewes concerning the office of the Redeemer, he declared by testimonies of scripture that this is hee which was to be hoped for: because all those things agree to him, which the law and the prophets attribute to Christ. Therefore he did not sim­ply affirm, but vsing a solemne testification, he proued Iesus the sonne of Mary to be that Christ, who should be the mediatour betweene God & men, that he might restore the worlde from destruction to life.

6 When they gainsaid. The Iewes suffered Paul after a sort vntill he came vnto the manifest preaching of Christ. And heere brake out their rage. And we must note the speech: that they goe from gainsaying vnto blaspheming and railing. For it falleth out thus for the most part, when men take to themselues such libertie, that the diuell doth inflame them by little & little vnto greater madnesse. For which cause wee must take good heede, that no wicked lust or desire, prouoke vs to resist the truth: & aboue all let that horrible iudgement terrifie vs, which the Spi­rit of god thundereth out by the mouth of Paul against al rebels, For vn­doubtedly in that Paul by shaking his garments gaue some token of de­testation, [Page 442] it was no humane or priuate indignation, but zeale kindled by God in his heart: yea God raised him vp to be a preacher & setter forth of his vengeance, to the end the enemies of the worde might know that they should not escape scotfree for their stubbornnesse. We spake some­what touching this signe of execration or cursing in the 13. chapter. Let the Readers repair thither. The summe is, that God is sorer displeased with contempt of his word, Ch. 13.51. then with any wickednesse. And surely men be quite past hope, when they tread vnder foote, or driue from them the only remedie of all euils and maladies. Now as the Lorde cannot abyde rebelliō against his word, so it ought to sting & netle vs fulsore. My meaning is this, that when the wicked enter combate with God, & as it were arme themselues to resist, we are called as it were by the heauenly trumpet, vnto the conflict: because there is nothing more filthy then that the wicked should mocke God to his face, whiles we say nothing, and that they should euen break out into reproches and blasphemies.

Your blood. He denounceth to them vengeance: because they be with out excuse. For they can shift no part of their fault from themselues after that despising the calling of God, they haue indeuoured to put out the light of life. Therfore seeing they beare the blame of their owne de­struction, he doth also affirme that they shall be punished. And in saying that he is cleane, he testifieth that he hath done his dutie: it is wel kno­wen what the Lorde giueth all his ministers in charge in Ezechiel. If thou shew not vnto the wicked that hee may conuert, Eze. 3.18. I will require his blood at thy hand. Therefore Paul (because hee did what hee coulde to bring the Iewes to repentance) doth acquit himself of all giltines. And by these wordes teachers are warned that vnlesse they will bee giltie of blood before the Lorde, they must doe what in thē lyeth to bring those which goe astray into the way, and that they suffer nothing to perish through ignorance.

I will go vnto the Gentiles. Though the Iewes had shewed themselues to be most readie to be taught, yet ought Paul to haue emploied himself to teach the Gentiles, whose apostle and minister he was made: but here he expresseth the passage whereby he withdrew himselfe from the stub­borne Iewes, for all. For he obserued this course in teaching, that begin­ning with the Iewes, he might couple the Gentiles with them in the so­cietie of faith: and so might make of both togeather one bodie of the church. When ther remained no hope to do any good amōg the Iewes, then the Gentiles only remained. Therefore the sense is this, that they must be depriued of their own inheritance, that it may bee giuen to the Gentiles: and so be wounded, partly, that being strikē with feare, yea, be­ing cast down, they might come to soundnes of minde: partly that the e­mulation or striuing of the Gentiles might prick them forward vnto re­pentance. But because they were vncurable, reproche and shame serued for this purpose only to bring them into despaire.

7 Departing thence. Paul did not change his lodging, whiche hee had with Priscilla and Aquila, because hee was wearie of theyr compa­nie: but that he might more familiarly insinuate himselfe and come in [Page 443] fauour with the gentiles. For I suspect that this Iustus, of whom Luke maketh mention, was rather a gentile then a Iew. Neither doth the nighnes of the Sinagogue any whit hinder: for the Iewes were scatte­red abroade, so that they had no certaine place of the Citie to dwell in. Yea it seemeth that Paule did make choyse of the house which did ioyne to the Synagogue, that hee might the more nettle the Iewes. The title and commendation ascribed to lustus, confirmeth this opinion, for it is said that he was a worshipper of God. For thogh the Iewes had not sincere religion: yet because they did al professe the worship of God, it might haue seemed that godlines took place cōmonly in all the whole nation. But because it was a rare matter among the gentiles to worship God: if any drewe neere vnto true godlines, he hath this singuler testi­monie giuen him, which is set against idolatrie. Also I thinke that the Corinthians, of whō Luke speaketh shortly after, were gentiles. Neuer­theles least we should thinke that Paule his labour was altogether fruit­lesse, which he bestowed among the Iewes, Luke reckoneth vp two of them which beleeued, Crispus and Sosthenes. Of whom Paul himselfe speaketh in the first Chapt. of the first Epist. to the Corinths. 1. Cor. 1.14. For in his salutation he maketh Sosthenes his fellow in office: after that he saieth that he baptized Crispus. I take it that he is called the Ruler of the Sy­nagogue, not as if he alone did beare rule and had the gouernment, be­cause Sosthenes hath the same title giuen him shortly after: but because he was one of the chiefe men.

9 And the Lord said. Though the fruite of Pauls doctrine (in that he gained some daily to Christ) might haue incouraged him to go forward, yet is the heauenly Oracle added for his farther confirmation. Whence we gather that there were great cumbates set before him, and that hee was sore tossed diuers ways. For the Lord did neuer without cause powre out his oracles: neither was it an ordinary thing with Paule to haue visions: but the Lorde vsed this kinde of remedy, when necessitie did so require: and the thing it selfe doth shewe, that there laide vppon the holy man a great weight of businesse, vnder which he might not onely sweat, but almost faint, vnlesse he had been set on foot again & refreshed with some new help. And it is not without cause that hee saieth that his comming was base & contemptible, & that he was conuersaunt there in fear & trembling. For mine owne part I think thus, 1. Cor. 2.3. Numb. 12.6 that the wonderfull power of the Spirit wherewith Paul was indued before, was holpen with the oracle. Furthermore for as much as the Scripture distinguisheth vi­sions from dreames as it appeareth by the twelft chapter of the book of Numbers: Luke meaneth by this worde vision, that when Paul was in a traunce he saw a certaine shape or forme, whereby hee knewe that God was present with him, Assuredly it is not to be doubted but that God ap­peared by some signe.

Feare not. This exhortation sheweth that Paule had cause of feare ministred vnto him: for it had been a superfluous thing to correct feare, or to will him not to feare w [...] all was well & quiet: and especially in a man so willing and readie.

Furthermore when the Lord (to the end he may haue his seruaunt to doe his duetie faithfullie and stoutlie) beginneth with restraining feare: by this we gather that nothing is more contrarie to the pure and free preaching of the gospel, then the straites of a faint heart. And sure­ly experience doth shew that none are faithfull & couragious ministers of the word, whom this fault doth hinder: and that those onelie are rightly prepared and addressed to teach, to whom it is graunted with boldnes and courage of heart to ouercome all manner danger. In which respect hee writeth to Timothie, that the spirite of feare is not giuen to the preachers of the Gospel: but of power, and loue, and sobrietie. Ther­fore we must note the connection of wordes, Feare not but speak, which is all one, 2. Tim. 1.7. as if he should haue said, Let not feare let thee to speake. And because feare doth not onely make vs altogether without tongue, but doth so binde vs that we cannot purely and freely speake that which is needful. Christ touched both briefly: Speake (saith he) and hold not thy peace: that is, speake not with halfe thy mouth, as it is in the common prouerbe. But in these words there is prescribed to the ministers of the worde of God a common rule that they expound and lay open plainely and without color or dissimulation, whatsoeuer the Lord wil haue made knowne to his Church: yea let them keepe backe nothing which may make for the edifying or increase of Gods Church.

10 Because I am. This is the former reason why Paul hauing subdued feare, must manfully and stoutly do his duetie, because he hath God on his side. Psal. 23.4. Whereto answereth the reioycing of Dauid, If I shall walke in the midst of the shadow of death I shall feare none ill: because thou art with me. Psal. 27.3. Again, If tentes be pitched about me &c. The question is whe­ther he did not perceiue that God was present with him elsewhere: as he had had experience of his helpe in diuerse places. For the promise is generall, Mat. 28.20. I am with you vntil the ende of the world. Neither is it lawfull for vs to mistrust, so often as we obey his calling, but that he wil be pre­sent with vs. But it is an vsuall thing with the Lorde to apply that vnto certaine kinds, when the matter so requireth, which he hath promised to do in al affaires, & we know that when we come to the push, then are we most desirous of helpe. Moreouer, these two members are ioyned together, I am with thee, & no man shal hurt thee. For it falleth out some­times that God doth helpe vs, and yet doth he, to looke too, suffer vs to be oppressed: as he forsook not Paull euen in the midst of death, & here he promiseth the peculiar defence of his hand, whereby he shall be pre­serued from the violence of his enemies. But the question is, whether Paul needed any such confirmation, who ought to haue been willing to enter all maner dangers. For what if he had been to suffer death: should he therefore haue fainted through feare? I answere, that if at any time God pronounce that his seruaunts shall be safe for a time, that doth no whit hinder, but that they may prepare themselues to suffer death vali­antly: but as wee distinguish between profitable and necessarie: so wee must note that there be some promises, [...]ch if the faithfull want, they must needs faint and sink downe: and that other some are added when [Page 445] it is expedient so to be: which though they be taken away (because the grace of God doth neuerthelesse remaine firme and sure) the faith of the godly doth not faile. After this sort Paul is commanded not to fear because his enemies shall not touch him, and if so be he should haue bin oppressed, euē then with their violence, yet wold he not haue bin afraid: but god would haue his boldnesse and courage to encrease euen by this, because he should be without danger, If at any time the Lord bear with vs so farre foorth, we are not to despice such a comfort of our infirmitie, in the meane season let this be sufficient for vs to tread vnder foote all corrupt feare of the flesh: that so long as we fight vnder his banner, wee cannot be forsaken of him. And when it is said, No man shall gainstande thee to doe thee hurt, the Lorde doth not meane that he shall bee free from violence and tumult, whom the Iewes did afterwarde deadlilie in­uade: but his meaning is that their attempts shall bee frustrate: because the Lord had determined to deliuer him out of their handes. Therefore we must fight stoutly that we may win the field.

Because I haue much people. The second reason why he shuld take a good heart, is, because the Lord wil raise vp a great and populous church ther, though it be to be douted whether this mēber depend vpon that which goeth next before: for the text will run fitly thus, because the Lord de­termined by the hād of Paul to gather together a great church, he wold not suffer the enemies to interrupt the course of his labors, as if he shuld haue said, I will helpe thee, that thou mayst not faile my people whose minister I haue appointed thee to bee. I doe willingly embrace this ex­position, that diuers reasons are not inferred which are to be read apart: but that they be so distinguished that they agree together. Furthermore the Lord calleth those his people, who though they might then for good causes be counted strangers: yet because they were written in the book of life, and were foorthwith to be admitted into his familie, they haue this title giuen them not vnproperly. For we know that many sheep wā ­der without the flock for a time, as the sheep haue many wolues among them. Therefore whom the Lord determined shortly after to gather to himself, those doth he take for his people in respect of their future faith. But let vs remember that those are ingraffed into the body of Christe, who appertaine vnto the same by the eternall adoption of God: Iohn. 17.6. as it is written, Thine they were, and thou gauest them mee.

11 He continued there a yeere. We do not read that Paul staied so long any where els saue there: and yet it appeareth by his two Epistles, that he was not only like to suffer much troubles: but that he had suffered ma­nie vniust and vnmeet things by reason of the pride and vnthankfulnes of the people: so that we see that there was no part of warfare wherein the Lord did not wonderfully exercise him. Also we gather what a hard & laborous matter the edifiyng of the church is: seeing that the most ex­cellent workmaster spent so much time about the laying of the founda­tion of one church only. Neither doth he boast that he had finished the work, but that the Lord had put other in his place, that they might build vpō his foundation: as he saith afterward, that he had planted, 1. Cor. 3.6. and that Apollo had watered.

12 When Gallio. Either the change of the deputie did incourage the Iewes, to wax more proud and insolent: as froward men vse to abuse new things, that they may procure some tumult: or els hoping that the iudge would fauour them, they brake the peace and silence at a sodain, which had continued one whole yeere. And the summe of the accusation is, that Paul went about to bring in a false kind of worship, contrary to the law. Now the question is, whether they spake of the lawe of Moses, or of the rites vsed in the empire of Rome. Because this latter thing seemeth to me to be cold, I do rather receiue that, that they burdened Paul with this crime, that he brake & altered the worship prescribed in the law of God, & that to the end they might hit him in the teeth with noueltie or innouation. And surely Paul had bin worthy to haue bin condemned, if he had gon about any such thing: but for asmuch as it is most certain that they did trecherously & wickedly slander the holy mā, they indeuoured to couer an euill cause with an honest excuse. We know how straitly the Lord commandeth in the law, how he wil haue his seruants to worship him. Therefore to depart from that rule is sacrilege. But forasmuch as, Paul neuer meant to adde too, or take away any thing from the law, he is vniustly accused of this fault. Whence we gather, that thogh the faith ful behaue themselues neuer so vprightly & blamelesly, yet can they not escape false & slanderous reports vntil they be admitted to purge them selues. But Paul was not only vnworthily and falsly slandered by the ad­uersaries: but when he would haue refuted their impudencie & false re­portes, his mouth was stopt by the deputie. Therfore he was inforced to depart frō the iudgement seat without defending himselfe. And Gallio refuseth to heare the cause, not for any euill will hee bare to Paul, but because it was not agreeable to the office of the deputie to giue iudge­ment concerning the religion of euery prouince. For though the Romās could not enforce the nations which were subiect to thē to obserue their rites: yet least they should seem to allow that which they did tollerate, they forbade their magistrates to meddle with this part of iurisdiction. Here we see what the ignorāce of true godlines doth, in setting in order the state of euery common-wealth and dominion. All men confesse, that this is the principall thing, that true religion bee in force and florishe. Now when the true God is knowen, and the certain & sure rule of wor­shipping [Page 447] him is vnderstood, there is nothing more equall, then that which God cōmandeth in his law, to wit, that those who beare rule with power, (hauing abolished cōtrary superstitions) defend [...]he pure worship of the true God. But seing that the Romanes did obserue their rites on­ly through pride & stubbornnes, & seeing they had no certainety where there was no trueth, they thought that this was the best way they could take, if they shuld graunt libertie to those who dwelt in the prouinces to liue as thē lusted. But nothing is more absurd then to leaue the worship of God to mēs choice. Wherfore it was not without cause that God cō ­manded by Moses, that the king shuld cause a book of the law to be writ­ten out for himselfe to wit, that being well instructed, Deut. 17.18 & certaine of his faith, he might with more courage take in hand to maintein that which he knew certainely was right.

15 Of words and names. These words are not wel packed together. Yet Gallio speaketh thus of the law of God by way of cōtempt, as if the Iew­ish religion did consist onely in words & superfluous questions. And sure­ly (as the nation was much giuē to contētion) it is not to be doubted but that many did troble thēselues & others with superfluous trifles. Yea we heare with what Paul hitteth thē in the teeth in many places, Cap. 1.14. and 3.9. especially in the Epistle to Titus. Yet Galio is not worthy to be excused, who doth mock the holy law of god togither with their curiosity. For as it behoued him to cut off all occasion of vaine contentions in words: so we must on the other side know that when the worship of God is in hand, the strife is not about words, but a matter of all other most serious, is handled.

17 All the Grecians hauing taken Sosthenes. This is that Sosthenes whom Paul doth honourablie couple with himselfe as his companion, in the beginning of the former Epistle to the Corinthians. And though there be no mention made of him before among the faithfull: yet it is to bee thought that he was then one of Paul his companions & aduocates. And what fury did inforce the Grecians to run headlong vpon him, saue only because it is alotted to all the children of God to haue the world set a­gainst them and offended with them & their cause, though vnknowne? wherefore there is no cause why such vniust dealing should trouble vs at this day, when wee see the miserable church oppugned on euerie side.

Moreouer, the frowardnes of mans naure is depainted out vnto vs as in a table: admit we graūt that the Iewes wer hated euery where for good causes, yet why are the Greciās rather displeased with Sosthenes a mo­dest mā, then with the autors of the tumult, who troubled Paul without any cause namely, this is the reasō: bicause when men are not gouerned with the spirit of god, they are caried headlong vnto euil as it wer by the secret inspiratiō of nature: notwithstāding it may be, that they bare Sosthenes such hatred, thinking he had lodged wicked mē to raise sedition.

Neither did Gallio care for any of these things, This loosenesse must bee imputed not so much to the sluggishnes of the deputie as to the hatred of the Iewish religion. The Romans could haue wished that the remem­brance of the true God had bin buried. And therfore when as it was law­full for them to vowe their vowes, and to pay them to all the Idols of [Page 448] Asia and Grecia: it was a deadly fact to do sacrifice to the god of Israel. Finally, in the common liberty of al manner superstition, only true reli­gion was accepted. This is the cause that Gallio winketh at the iniurie done to Sosthenes. He professed of late that he would punish iniuries if anye were done: now he suffereth a guiltlesse man to be beaten be­fore the iudgement seate. Whence commeth this sufferance, saue onely because he did in heart desire that the Iewes might one slea another, that their religion might be put out with them. But for as much as by the mouth of Luke, the spirite condemneth Gallio his carelesnes, because he did not aide a man which was vniustly punished: let our ma­gistrates know that they be farre more inexcusable, if they winke at in­iuries & wicked factes, if they bridle not the wantonnes of the wicked, if they reach not forth their hand to the oppressed. But & if the sluggish are to looke for iust damnation, what terrible iudgement hangeth ouer the heades of those who are vnfaithful & wicked, who by fauouring e­uil causes, & bearing with wicked facts, set vp as it were a banner of want of punishment, and are fannes to kindle boldnes to do hurt?

18 And when he had tarried there many daies. Paul his constancie ap­peareth in this, in that he is not driuen away with fear, least he shoulde trouble the disciples who were as yet ignorant & weak, with his sodaine and vntimely departure. We read in many other places, that when per­secution was raised against him elswhere, he fled forthwith. What is the cause then that he staieth at Corinthus? to wit, when he saw that the e­nemies wer prouoked with his presence to rage against the whol church he did not doubt but that the faithfull should haue peace and rest by his departure: but now when he seeth their malice brideled, so that they can not hurt the flock of God, he had rather sting and nettle them: then by departing to minister vnto them any new occasiō of rage. Furthermore this was the third iourney which Paul took to Ierusalem. For going frō Damascus he went once vp that he might be made knowen to the A­postles. And he was sent the second time with Barnabas that he might handle and end the controuersie about ceremonies. But Luke doth not [Page 449] set downe for what cause hee now tooke such a long and laborous iour­ney, determining with all speed to returne.

When he had shorne his head. It is vncertaine whether that be spoken of Aquila or of Paul: neither skilleth it much. Though I interprete it wil­lingly of Paul: because it semeth to me a likely thing, that he did this for because of the Iewes, vnto whom he was about to com. Assuredly I think this to be a thing which all men graunt, that hee made not any ceremo­niall vow for his own cause only, that he might do some worship to god. He knew that that was to continue only for a time which God commā ­ded vnder the law to the old people: and we know how diligently he tea­cheth that the kingdome of God consisteth not in these externall ele­ments, and how straightly he vrgeth the abrogating thereof. It had byn an absurd thing for him to bind his owne conscience with that religion from which he had loosed al other men.

Therefore he did sheare his head for no other cause, saue onely that he might apply himselfe to the Iewes who were as yet ignorant, & not throughly taught: as he doth testifie that he tooke vpon him the volun­tary obseruing of the law, from which he was freed, that hee might gain those who wer vnder the law. If any mā obiect that it was not lawfull for him to make semblance of a vow, which he had not made from his hart: we may easily answere, 1. Cor. 9.20 that as touching the substaunce of purifiyng hee did not dissemble: and that he vsed the ceremonie which was as yet free: not as if God did require such worship, but that he might somwhat bear with the ignorant. Therfore the Papists are ridiculous when they set frō hence an example of making vowes. Paul was moued with no religiō to make his vow: but these men place a feigned worship of God in vowes. Respect of time inforced Paul to keepe the rites of the lawe: these men doe nothing els but intangle in superstition the church of Christ, which was set free long agoe. For it is one thing to bring in vse again old cere­monies vsed long ago, and another to tollerate the same beeing as yet vsed, vntill such time as they may by little and little grow out of vse. I o­mit that the Papists in vaine and foolishly compare the shauing of their Priestes with the signe of purifying, whiche God had allowed in the Lawe. But because we need not stande any longer to refute them, let this one thing suffice vs: that Paul bound himselfe with a vowe that he might bryng those which were weake to Christe, at least that he might not offend them, which vowe hee knewe was of no importaunce before God.

19 Entring into the Synagogue. In that hee shooke his garment at Corinthus, it was done for that cause (as this place teacheth) that hee might cast off the whole nation: but only such as hee had alreadie tryed to be of desperate obstinacie. Now he commeth afresh vnto the Ephesi­ans, that he might trie whether he could find any more obediēce amōg them. Furthermore, it is a wonder, that seeing it appeareth by Luke his report, that he was heard more patiently in this Synagogue then in any other place, & also that he was requested to tarry, he did not grant their request. Hēce we may easily gather that which I said before, that he had [Page 450] some great cause to go vp to Ierusalem in hast. Also he himself sheweth that he must make hast, saying, I must keepe the feast which is at hande at Ierusalem. Neither is it to be doubted but that after he had set things in good order there, he departed with their good leaue: and we may ga­ther out of Luke his wordes that they did admit his excuse, least the re­pulse should offend them. And this is worth the noting, that when bet­ter hope to doe good is offered vs, then wee were wont to haue, wee are drawen vnto diuers affaires as it were by the hand of God: that we may learne to giue ouer our selues to be gouerned at his pleasure.

The feast. That which I said of late touching the vow, doth also apper­taine vnto the feast day. For Paul meant not to do thereby any dutie of godlinesse to God: but to be at the assembly, wherein he might do more good then at any other time of the yere. For the Epistle to the Galathi­ans doth sufficiently testifie what accoūt he made of difference of daies. And we must note that he maketh no promise touching his return, Gal. 4.10. with out vsing this exception, if it please the Lord. We do all confesse that we be not able to stirre one finger without his direction: but because there reigneth in men so great arrogancie euery where, that they dare deter­mine any thing (passing ouer God) not onely for the time to come, but also for many yeres: wee must oftentimes thinke vpon this reuerence and sobrietie, that wee may learne to make our counsels subiect to the will and prouidence of God: least if we delyberate and take counsell as those vse to doe, who thinke that they haue fortune at their commaun­dement, we be iustly punished for our rashnesse. And though ther be not so great religion in wordes, but that we may at our pleasure say that we wil do this or that: yet is it good to accustome our selues to vse certain formes in our speeches, that they may put vs in mind that God doth di­rect all our doings.

22 When he came down to Caesarea. Though Luke sath in a word that Paul saluted 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 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 commendatiō: 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 cōmend) 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 coū ­teth it sufficient for him without fraud or ambition, without lofty word [...] & 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 ex­cellēt in his rude & homely speach. And yet was he furnished with such eloquēce as was sufficiēt 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 infācy, 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 [Page 452] not to agree with this commēdation, 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 [...]or vaine and wicked bo [...]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 shalbe 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 pric­ked forward with an opinion vnaduisedly cōceiued. Therfore let know­ledge be present that it may gouern zeale. And now it is said that zeale was the cause of diligence, because Apollos gaue himselfe to teach dili­gently. But and if that man being not yet throughly & perfectly taught in the Gospel, did preach Christ so diligently and freely: what excuse doe those men hope to haue, who know that more perfectly and fullie, which he knew not as yet, if they doe not indeuour so muche as in them lieth, to further and aduaunce the kingdome of Christ. Luke doth at­tribute zeale to the spirite therefore, because it is a rare and peculiar [Page 453] gift: neither doe I so expound it that Apollos was mooued and pricked forward with the instinct of his mind, but by motion of the holy Spirite.

26 Whom when Priscilla. By this it appeareth how farre Priscilla and Aquila were from the loue themselues, and from enuying another mans vertue, in that they deliuer those things familiarly and priuately to an eloquent man, which he may afterward vtter publikely. They ex­celled not in the same grace, wherein hee did excell, and peraduenture they might haue been despised in the congregation. Moreouer they most diligently helpe him whom they see better furnished as well with eloquence as the vse of the scripture: so that they keepe silence, and he alone is heard.

Againe, this was no small modestie which was in Apollos in that hee doeth suffer himselfe to bee taught and instructed not only in an handi­craftsman, but also by a woman. Hee was mightie in the scripture, and did surpasse them: but as touching the accōplishment of the kingdome of Christ, those doe pollish and trim him who might seeme to bee scarce fit ministers. Also we see that at that time women were not so ignorant of the word of God as the Papistes will haue them: forasmuch as wee see that one of the chiefe teachers of the Churche was instructed by a woman. Notwithstanding wee must remember that Priscilla did exe­cute this function of teaching at home in her owne house, that shee might not ouerthrowe the order prescribed by God and nature.

27 When he was determined. Luke doth not expresse for what cause Apollos would goe to Achaia. Notwithstanding wee gather out of the text that he was not allured with any priuate commoditie, but because more plentifull frute in spreading abroade the Gospell did shewe it selfe there: because the brethren did more encourage him with their exhor­tation, and did spurre him when hee did alreadie runne. Which they would not haue done, vnlesse it had been for the common profite of the Church. For it had been an absurd thing to intreate a man to depart to another place, whose faithfull industrie they alreadie vsed, and did knowe that they should haue neede of him afterward, vnlesse there had been som better recompence offered. And I take it that the brethren of Ephesus wrote to those of Achaia, not onely that they shoulde prouide lodging for the man, but also that they shoulde suffer him to teache. This is holy commendation in deede, when wee studie to extoll euerie good man with our testimonie and consent: least the giftes of the holie ghost, which he hath giuen to euery man for the edifiyng of the church, lie buried.

When he came. The brethren forsawe this, who had alreadie had ex­perience thereof, when they exhorted him to addresse himselfe to that iourney, which he had alreadie in minde conceiued. And whereas it is saide that he helped the faithfull much, wee may take it two wayes: ey­ther that he helped those who were not so well furnished, and that hee did support them to beat downe the pride of their enemies: for euery man was not able to haue weapon in readinesse, to vndertake a harde combate against old enemies, who woulde neuer haue yeelded vnlesse [Page 454] they had been inforced: or that hee aided them least their faith shoulde faile being shaken with the gainsaying of the enemies: which thing doth oftentimes befall the weake. I take it that they wer holpen both waies: that hauing a skilfull and practised captaine, they gate the victorie in the conflict. Secondly, that their faith was fortified with a new prop, that it might be without danger of wauering Furthermore Luke semeth to note that the brethren were holpen with this stoutnesse and constā ­cie, when as he sayth, that he disputed publikely with the Iewes. For this was a signe of zeale and boldnesse, not to flie the light. Whereas in the ende of the sentence, these wordes are vsed, through grace: it doth ei­ther agree with the worde going before, they beleeued: or els it must be referred vnto the helpe wherewith he helped the brethren. The former interpretation is nothing hard. For the meaning thereof shall be this, that the faithful were illuminate by the grace of God, that they might beleeue as if he had said: The brethren who were alredie called by the benefite of God vnto faith, were furthered. Yet the other text seemeth to agree better, that Apollos in imparting that grace which hee had receiued, with the brethren, did helpe them. So that, through grace, shall import as muche, as according to the measure of the grace recei­ued.

28 Hee ouercame the Iewes. By this it appeareth to what vse that a­bilitie which Apollos had (in that he was mighty in the holy scriptures) did serue: to wit, because he had a strong and forcible proof to reproue and ouercome the enemies withall. Also the state of the disputation is briefly set downe, that Iesus is Christe. For this was out of question a­mong the Iewes, that Christe was promised to bee the deliuerer: but it was a hard matter to perswade thē, that Iesus the son of Mary was this Christ through whom saluation was offered. Therefore it was expedi­ent for Apollos so to dispute concerning the office of Christe that hee might proue that the testimonies of the Scripture were fulfilled in the sonne of Mary: and that hee might thereby gather that hee was Christe.

Also this place doth testifie, that the scripture is profitable not onely to teach, but also to breake the obstinacie of those, which doe not obey and followe willingly. For our faith should not otherwise bee firme e­nough, vnlesse there were an euident demonstration extaunt there of those thinges, which are necessarie to be knowen for saluation. Surely if the lawe and the prophetes had so great light, that Apollos did thereby proue manifestly that Iesus is Christe, as if he did point out the matter with his finger: the adding of the Gospel muste bring this to passe at least, that the perfect knowledge of Christe may bee fet from the whole scripture.

Wherfore it is detestable blasphemie against God in that the papists say, that the scripture is darke and doubtfull. For to what end should god haue spoken vnlesse the plaine & inuincible truth should shew it selfe in his words? And wheras they infer, that we must stand to the authority of the church, & they are not to dispute with heretiks out of the scriptures: [Page 455] their cauil is sufficiently refuted by Luke. For seeing there was nothing more stubborn then the Iewes, we need not to feare but that those wea­pons wherto Apollos trusted, and ouercame them, shal suffice vs against all heretikes! seeing that by them we get the victorie of the diuell, the prince of all errours.

CHAP. XIX.

1 Luke sheweth here that the Church of Ephesus was not only con­firmed and increased by Paul his returne, but also that there was a mi­racle wrought there, because the visible graces of the spirite were gy­uen to certaine rude and newe Disciples. Furthermore, it not knowen, whether they were inhabitauntes of the citie, or straungers, neyther doth it greatly skill. It is not to bee doubted, but that they were Iewes; because they had receiued the Baptisme of Iohn: also it is to be thought, that they dwelt at Ephesus, when Paule founde them there.

2 Whether they had receiued the holie Ghost. The end of the history doth shew that Paul doth not speake in this place of the spirite of regenerati­on, but of the special gifts, which God gaue to diuers at the beginning of the Gospel, for the common edifying of the Church. But now vppon this interrogation of Paule ariseth a question, whether the spirit were common to all euerie where at that time. For if he were giuen onely to a fewe, why doth he ioine him with faith, as if they were so linked to­gether, that they could not be separate? Peraduenture, they were none of the common sort: or because they were an indifferent number, that is twelue. Paul demaundeth whether they were all without the giftes of the spirite. Notwithstanding I thinke thus, that so manye Iewes were offered in presence of the Gentiles, not by chaunce but by the counsaile of God, and that at one time beeyng Disciples, that is, of the number of the faithfull, who did notwithstanding confesse that [Page 456] they were ignorant of the principal glory of the gospel, which was ap­parant in spirituall giftes that by them Paul his ministerie might be beautified, and set foorth. For it is vnlike that Apollos lefte so few Dis­ciples at Ephesus: and he might haue taught them better, sithence that hee learned the waye of the Lorde perfectly of Priscilla and A­quila.

Moreouer, I doe not doubt but that the brethren of whom Luke spake before, were other then these. In summe, when Paul seeth that these men doe professe the name of Christ, to the end he may haue a more certaine triall of their faith, he asketh them whether they haue receiued the holy Ghost. For it appeareth by Paul himself that this was a signe & token of the grace of God to establish the credite of doctrine: I would know of you whether yee receiued the holy ghost by the workes of the law, Gal. 3.2. or by the hearing of faith.

Wee knowe not whether there bee anie holie Ghost. Howe could it be, that men being Iewes heard nothing of the spirite, concerning which the prophetes speake euery where, and whose commendations and titles are extaunt in the whole Scripture. Surely wee gather by this that Paule did neither speake generally of the Spirite: and that these menne as they were asked, did denie that they knewe those visible graces, wherewith GOD had beautified the kingdome of his sonne. Therefore they confesse that they knowe not whether God giue such giftes. Therefore there is in the woorde Spirite the figure Metony­mia. And this sense doth that confirme, that if they had altogether denied that they knew any thing concerning the spirite of God, Paul woulde not haue passed ouer with silence such a grosse errour, yea an errour altogether monstrous. When he demaundeth to what ende, or ho [...] they were baptised, hee sheweth therewithall, that wheresoeuer Christ had been soundly and throughly preached, the visible graces did also appeare, that suche woorship might be common to all Chur­ches. Wherefore no maruell if Paul woonder that the faithful are ig­noraunt of such glorie of Christ, which God woulde haue to bee appa­rant euery where at that time: and adding a correction immediatly, he telleth them, that they must not stay in those rudiments which they had learned: because it was Iohn his office to prepare Disciples for Christ.

4 Iohn truelie. Paul his admonition tended to this end, that these mē being conuict of their ignorance, might desire to goe forward. He sayth that Iohn preached of Christ who was to come. Therfore he sēt out his disciples, that running in the course they might goe toward Christ, who was not as yet reuealed. Wherfore to the end these mē may not flatter thēselues, & refuse to go forward, he sheweth that they be yet far frō the marke. For the feeling of want doth enforce men to desire that which is as yet lacking. The summe commeth to this end, as if Paul had said, Be­fore Christ was glorified, this power of his did not appeare in the world: whē he was ascēded into heauē, he wold haue his kingdō to florish thus. Therfore the graces of the spirit were much lesse shedde out when Iohn [Page 457] was as yet in the course of his ambassage, which doe nowe declare that Christ sitteth at the right hand of his father. Forasmuch as he had not as then openly shewed himself to be the redeemer of the world. There­fore know yee that you must goe farther forward: because yee be farre from the marke. So that hee doeth plainely shewe that the faith of the godly who had beene taught by Iohn, ought to haue looked vnto Christ who was to come, least these men should stand still being newly entred, without going any farther. And euen by this also are we taught that the Baptisme of Iohn was a token of Repentance and remission of sinnes, and that our Baptisme at this day doth not differ any thing from it, saue onely that Christ is alreadie reuealed, and in his death and resurrection our saluation is made perfect: and so Baptisme was brought vnto his ef­fect: because out of that fountaine of Christes death and resurrection whereof I haue spoken, floweth repentance, and thither is faith refer­red againe that it may thence fet free righteousnes. In summe, Paule sheweth plainely 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 cō ­fesse 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 [Page 458] 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 shalbe 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 shalbe 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 [Page 459] 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 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 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 [Page 460] 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 [Page 461] 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 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 [Page 462] 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 [Page 493] 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 Many which beleeued. Luke bringeth foorth one token of that feare whereof he spake. For they did in deed declare that they wer tho­rowly touched and moued with the feare of God, who of their owne ac­cord did confesse the faultes and offences of their former life, least tho­row their dissimulation they shoulde nourishe the wrath of GOD within. We know what a hard matter it is to wring true confession out of those who haue offended, for seeing men count nothing more precious then their estimation, they make more account of shame then of truth. Yea so much as in them lyeth they seek to couer their shame. Therefore this voluntarie confessiō, was a testimonie of repentance & of fear. For no man vnlesse hee be throughly touched will make himselfe subiect to the slanders & reproches of men, & will willingly be iudged vpon earth, that he may be loosed and acquitted in heauen. When he saith, Many, by this wee gather that they had not all one cause, for it may bee that these men had corrupt cōsciences a long time: as manie are oftentimes infected with hidden and inward vices. Wherefore Luke doth not pre­scribe all men a common Law: but he setteth before them an example which thos [...] must follow who need like medicine. For why did these men confesse their facts, saue onely that they might giue testimonie of their repentance, and seeke counsaile and ease at Pauls hands? It was other­wise with those who came vnto the Baptisme of Iohn, confessing their sinnes. Mat. 3.6. For by this meanes they did confesse that they did enter into re­pentance without dissimulation. But in this place Luke teacheth by one kind, after what sort the faithfull were touched with the reuerence of God, when God set before them an example of his seueritie. For which cause the impudencie of the Papists is the greater, who colour their ty­ranny by this fact. For wherein doeth their auricular confession agree with this example? First the faithful confessed how miserablie they had bin deceiued by Satan before they came to the faith, bringing into the sight of men certain examples. But by the Popes Law it is required that men recken vp all their wordes and deeds and thoughts. We reede that those men confessed this once. The Popes Law commandeth that it be repeated euery yeare at least. These men made confession of their owne accorde: the Pope bindeth all men with necessitie. Luke saieth there came manie, not all: in the Pope his Law there is no exception. These men humbled themselues before the company of the faithful: the Pope giueth a farre other commandement: that the sinner confesse his sinnes whisperingly in the eare of one priest. Lo how wel they applie the Scrip­tures to proue their subtiltie.

19 Who vsed curious crafts. Luke doeth not onely speake of magicall iuglings, but of friuolous and vaine studies, whereof the more part of men is for the most part too desirous. For hee vseth the word perierga: vnder which the Grecians comprehende whatsoeuer thinges haue in themselues no sound commoditie: but lead mens mindes and studies [Page 465] through diuerse crookes vnprofitablie. Such is iudiciall Astrologie, as they call it, and whatsoeuer diuinations men inuent to themselues a­gainst the time to come. They burne their bookes that they may cut off all occasion of erring both for themselues and for others. And whereas the greatnes of the price doeth not call them backe from indamaging themselues so much, they doe thereby better declare the studie of their godlines. Therfore as Luke did of late describe their confession in words, so now he setteth downe the confession they make in deeds. But because the Grecians take argurion for all kinde of money, it is vncertaine whe­ther Luke doth speake of pence or sestertians. Notwithstanding because it is certaine, that he expressed a summe that we might knowe that the faithfull did valiantly contemne gaine [...]; I doe nothing doubt but that hee meaneth pence or some other better kinde of coyne. And fiftie thousande peace, make about nine thousande pounde of french mo­ney.

20 Grew mightilie. The word cata cratos, doth signifie that the worde increased not a little, or that these proccedings were not common: as if he should say, that in those increasings appeared rare efficacie and such as was greater than it vsed commonly to be. The word Grewe doe I re­ferre vnto the number of menne, as if he should haue saide, that the Church was increased, new disciples being gathered togither daily be­cause doctrine is spread abroad. And I interpret that, that the worde was confirmed in euery one, thus, to wit, that they did profit in the obe­dience of the Gospel and in godlines more and more, & that their faith tooke deeper roote.

21 He purposed in Spirit. His meaning is that Paule purposed to take his iourney through the instinct and motion of the Spirite: that wee may knowe that all his whole life was framed according to Gods will and pleasure. And therefore hath hee the Spirite to bee the gouer­nour of his actions, because hee did both giue ouer himselfe by him to be ruled, and did also depende vppon his gouernement. Neither skilleth that which followeth, that he had not that successe in his iour­ney which hee did hope for, for God doeth oftentimes gouerne and rule his faithfull seruaunts, suffering them to bee ignorant of the ende. For hee will haue them so farre foorth addicted to him, that they fol­lowe that which hee hath shewed them by his spirite, euen shutting their eyes, when matters be doubtfull. Moreouer it is certaine that he was wholly addicted to profite the Churches omitting and forslowing his owne commoditie, in that hee had rather depriue himselfe of Ti­motheus a most excellent, to him of all most faithfull, most deare, finallie a most fitte companion, than not to prouide for the Macedoni­ans.

23 Tumult about that way. Concerning this word Way let the readers vnderstand thus much, that it is heere taken for that which the Latines call Sect: the Greeke Philosophers call it Heresies or heresie. But because in the Church of God, where the vnitie of faith ought to reigne, there is nothing more odious or detestable, than for euerie man to choose at his pleasure that which he will followe: I thinke that Luke did flie that name which was for good causes infamous among the godlie, and that after the Hebrew phrase hee put way in steede of Ordinance. And as touching the summe of the matter, wee see howe wonderfully the Lorde did exercise his seruaunt. Hee did hope when hee did addresse himselfe for his iourney, that the Church would be quiet after his departure, and loe there ariseth an vprore at a sodaine, where hee did least feare. But in Demetrius it appeareth what a hurt­full plague couetousnesse is. For one man for his owne gaines sake is not afraide to trouble a whole Citie with sedition. And the craftes men, who were as firebrandes kindled by him, and doe spread abroad the fire euerie where, doe teach vs what an easie matter it is to cause filthie men and those whose belly is their God, to commit all manner wicked­nesse: especiallie if they liue onely by gaines euill gotten, and the hope of gaine be taken from them. Moreouer in this hystorie wee see a liuely image of our time. Demetrius and his bande raise a tumult: because if superstition whereby they were wont to get gaines be taken away, their craft will fall to grounde. Therefore they fight as if it were for their life: least Demetrius goe without his fatte pray, and the rest want their daily lyuing. What zeale doeth at this day pricke forwarde the Pope, the horned Byshoppes, the Munkes, and all the rablement of the popish cleargie? Yea what furie doeth driue them, so sore to resist the Gospell? They boast that they striue for the Catholike faith: neither did Demetrius want an honest coloure, pretending the wor­ship of Diana.

But the matter it selfe doeth plainely declare, that they fight not so much for the altars as for the fi [...]es: to wit, that they may haue hot kit­chings. They can well winke at filthie blasphemies against God, so they lacke nothing of their reuenues, Onely they are more than couragi­ous in maintaining such superstitions as are meetest for their purpose.

Therfore being taught by such examples, let vs learn to make choise of such a kind of life as is agreeable to the doctrine of Christ: least desire of gaine prouoke vs to enter a wicked and vngodly combate: and as for those who through ignorance or error are fallen vnto any vngodly oc­cupation, or are intangled in any other impure and wicked kind of life: let them notwithstanding beware of such sacrilegious rashnes. And as touching godly teachers, let them learn by this example, that they shall neuer want aduersaries, vntill the whole world through deniall of it self offer peace: which we know will neuer come to passe. Because Paules do­ctrine taketh away Demetrius and the rest of the siluer smithes gaines, they leape out furiously to put out the same, will not they doe the same, whom the Gospell shall contrary? But there is no man who hath not oc­casion to fight. For all the affections of the fleshe are enmies to God. So that it must needs be, that how many lusts of the fleshe there be in the world there are as many armed enemies to resist Christ. It will in deede oftentimes fall out that God will bridle the wicked, least they raise some tumult, or breake out into open rage. Yet whosoeuer is not tamed, and brought downe to beare Christes yoke, he shall alwaies hate his gospel. So that faithfull & godly teachers must persuade themselues that they shall alwayes haue to deale with great store of enemies. Demetrius his couetousnes is manifest. Neuerthelesse we must also know this, that he was Satan his fan, who seking by all means to ouerthrow Pauls doctrin, found this fit instrument. Now forasmuch as we know that Satan is a deadly enemie to Christ and the truth, do we thinke that hee shall euer want ministers, who shal rage through his motion and persuasion, either with open rage, or els seek to worke the ouerthrow of the Gospel by se­cret practises, or spue out the poyson of their hatred, or els at least shew some token of enmitie by fretting and murmuring.

25 By this craft. Demetrius doeth in this place filthily bewray his malice. It is lawful for a man in some measure to prouide for his priua [...] profite: but to trouble common peace for a mans owne gaine, to ouer­throw equitie and right to giue ouer a mans self, to do violence & com­mit murder, to extinguish that of set purpose which is iust and right: that is too great wickednes. Demetrius confesseth that this is the state of the cause, because Paul denieth that those are Gods which are made with mens hands. He doth not inquire whether this be true or no: but being blinded with a desire to get gain, he is carried headlong to oppresse [...]ue doctrin. The same blindnes doth driue him headlong to seek violent re­medies. Also the crafte men, bicause they be afraid of pouertie and hun­ger, run headlong as violently, for the belly is blind and deaf, so that it can admit no equitie. For which cause euery one of vs ought more to suspect himselfe, when the question is touching our owne gaine & pro­fite, least the same couetous desire which made these men so mad, take away all difference of iustice and vniustice, of that which is filthie and that which is honest.

27 Not only this part. This is first disorderedly handeled in that Demetrius is carefull for religion after other things: because nothing [Page 468] is more absurd then to prefer the belly before the goddesse: but euē this is also vain, in that he pretēdeth that the worship of Diana is in hazard. For if he had suffered no losse by Paul his doctrin he would haue sit qui­etly at home: hee would neither haue taken thought for the worship of Diana, neither would he haue troubled others. What is the cause then he is so diligent and so earnest in his businesse, euen this, because he was plagued at home? and because he saw that hee and his copartners had no honest or probable cause to make any stirre, he goeth about to colour the matter with some other colour. Therefore to the end hee may couer the shame of his wicked fact, he cloketh it with the title of religiō; which is plausible. So that the wicked howsoeuer they striue frowardly against God; yet they gather heere and there honest excuses impudently: but God doth not suffer himselfe to be mocked: but doeth rather pull them out of their starting holes. There needeth no other witnesse to refute Dimetrius his hypocrisie because he cutteth his owne throate with his owne words, when he bewrayeth the sorow which he had conceiued, be­cause of the losse which he susteined. In like state do the papists stand at this day: they boast with ful mouth, that they be patrons of the catholik faith, & of the holy mother the church, but when they haue spokē thus touching their zeale, in the very handeling of the cause they breath out with wide open throte the smel of their kitchins. But if we haue a desire to handle the cause of godlines purely and in earnest, let vs forget our commodities, that the glory of God may haue the chief place. For the shew of profite doth so tie all our senses with inticements, that though wee wander through all manner wickednesse, yet doe wee flatter our selues, so long as wee bee determined to prouide for our owne commo­ditie.

Whom all Asia and the world doth worship. It seemeth to Demetrius an vnmeet thing that Diana her maiestie should bee brought to naught, which all the world doth reuerence and worship, and this is a common starting hole for all superstitious persons, to pretend the consent of the multitude. But true religion requireth a more stedfast stay then in the will and pleasure of men. There is nothing which at this day doth more keepe backe the simple and vnskilfull then that they dare not cast from them such ancient errors as are commonly receiued euery where. Be­cause they feigne and imagine that that which pleased many though foolishly and rashly, is to be counted lawful. For which cause they be not afraide boldly to set the very name of custome against God himselfe. But the Lord doth prescribe to vs another maner of rule, to wit, that be­ing content with his authoritie alone, we doe not passe either for the o­pinion of men, no [...] for our owne commoditie, nor for the custome of ma­ny nations.

29 Luke setteth downe in this place the nature of the people, as if it were depainted in a table. Like as if a thousand houses should be set on fire at a sodaine: so all the Citie was on an vprore in one moment: and when such a tempest is once raised, it is not easily stayed. And forasmuch as the seruants of Christ cannot auoid this mischiefe, they must be ar­med with inuincible constancie, that they may boldly suffer the tumults raised among the people, and that they may not bee troubled as with some new and strange matter, when they see that the people is vnquiet. So Paul himself doth elsewhere triumph that he went valiantly through the midst of sedition. 2. Cor. 6.5. Neuerthelesse the Lord doeth vpholde the mini­sters of his word with an excellēt comfort, whē as they be tossed amidst diuerse stormes and garboyles, and with excellent boldnesse doeth hee establish them, when he doth testifie that he holdeth the helme of his Church: and not that onely, but that he is the gouernour and modera­tour of all tumultes and stormes, so that hee can stay the same so soone as it seemeth good to him. Therefore let vs know that we must saile as it were in a tempestuous sea: yet that we must suffer this infamie, as if wee our selues were the procurers of trouble: neither may any thing leade vs away from the right course of our duetie. So that in sailing wee shall be sore troubled: yet will not the Lord suffer vs to suffer shipwrack. Furthermore we see that though sedition bee confused, yet doeth the people alwayes take the worse part: as the men of Ephesus do now catch Gaius and Aristarchus, and they driue backe Alexander with their fu­rious outcries. Whence commeth this, saue onely because Satan doth reigne in their hearts, so that they rather fauour an euill cause? There is also another reason, because a preiudice conceiued vpon a false report doth possesse their mindes, so that they cannot abide to sift the cause a­ny farther.

30 And when Paul would. Wee may see that Paule his constancie was coupled with modestie. When as hee might well haue kept himselfe out of sight, of his owne accorde was hee prepared to put himselfe in hazard. And yet hee doeth not refuse to followe their counsell, who knewe the state of matters better than hee. If he had not beene kept backe, that which hee determined to doe, coulde not haue beene im­puted [Page 470] to rashnesse. There was no sedition raised through his fault: why [...]de not hee venture his life? especiallie seeing that hee did not despaire of better successe. But when the brethren and such friends as were more skilfull diswade him, his modestie is worthie to be commen­ded, in that he doth not stand stoutly in his purpose.

33 They drew out Alexander. It is to bee thought that the Iewes did not sende forth this Alexander to pleade the common cause of the na­tion: but that they were desirous to bring him before the people that he might be murthered. Neuerthelesse the name Iewe made him to be so hated that they did outragiously refuse whatsoeuer hee was about to speake in the matter and cause: yea he did hardly scape with his life in such an vprore. Moreouer it is vncertaine whether this bee that A­lexander of whom Paule maketh mention elsewhere: 1. Tim. 1.20 & 2. Tim. 4.14. yet the conie­cture seemeth to mee allowable. But and if wee beleeue that it is hee, l [...]t vs learn by this fearefull example to walke circumspectlie least Sathan carrie vs away into like falling away. For wee see that hee who was at the point to suffer martyrdome, became a trecherous and wicked reuolt.

34 Great is Diana of the Ephesians: This was a clamorous confession but without any soundnesse, neither did it proceede from the faith of the heart. For whence came that great diuinitie of Diana whereof they spake, saue onely because like madde men they furiously defende that errour which they had once receiued? It fareth otherwise with true godlinesse; that wee beleeue with the heart vnto righteousnesse, and then doeth the confession of the mouth follow to saluation. There­in doeth the distemperature and madde stubbernenesse of all madde, men and brainesicke fooles differ from the constancie and zeale of the martyrs. And yet notwithstanding our sluggishnesse is shamefull, if we be not as readie and stout in the confession of a sure faith as are they in their filthie errour. For wee see what the Spirit of God pre­scribeth vnto vs by the mouth of Dauid, Psal. 106.10 I beleeued, and therefore will I speake.

35 Luke sheweth in this place that the tumult was so appea [...]ed that yet notwithstanding superstition preuailed with the madde people, and the truth of God was not heard. For the town clarke, as politike mē vse to do, counteth it sufficient for him if he can by any meanes appease the outragious multitude. Neuerthelesse the cause it selfe is oppressed. He saw vndoubtedly Demetrius his malice, and howe hee had troubled the citie, abusing the pretence of religion for his owne priuate gain: but he toucheth not that wound which he knew to be vnknowen to the vn­skilful. Neuerthelesse to the end he may stay the vproare & contention, he extolleth the feigned power of Diana, & maintaineth her superstiti­ous worship. If Paul had been in the common place at that time, hee would rather haue suffered death an hundreth times, then haue suffered himselfe to be deliuered from daunger paying so deare for it. For thogh the towne clarke had not been by him commaunded to speake thus: yet it should haue been treacherous dissimulation in a publike witnesse and preacher of heauenly doctrine. The Scribe affirmeth that the Image which the Ephesians did worship came downe from heauen, and that Paul and his companions spake no blasphemie against their goddesse. Could he haue holden his peace, but he must needs by his silence haue alowed his false excuse? And this had been to shake hands with idolatry. Therefore it was not without cause that Luke said before that Paul was kept backe by the brethren: and not suffered to enter into the common place.

37 Men which are neither church robbers. Hee doeth both truly and well denie that they be churchrobbers: but he doth shortly after falslie define the kinde of churchrobberie, to speake blasphemously against Diana. For seeing that all superstition is profane and polluted, it follo­weth that those be sacrilegious persons who translate the honour which is due to God alone, vnto Idols. But the wisedome of the towne clarke, and that carnall, is heere commended, and not his godlinesse. For hee had respect vnto this alone, to extinguish the heat of the vprore: & therfore doth he at length conclude, if Demetrius haue any priuate matter, there be iudgement seates and Magistrates. And that publike affayres must be handeled in a lawfull and not in a disordered assemblie: in an assembly gathered by the commaundement of the magistrates, and not in a concourse which is without consideration, runne together through the motion of one man, and to satisfie his appetite. He calleth them de­puties in the plurall number, not that Asia had more then one, but be­cause Legates did sometimes keep courtes in the place of the deputies. Also he appeaseth them by putting them in feare, because the deputie had occasion offered to punish and fine the citie sore.

CHAP. XX.

1 Luke declareth in this chapter how Paul loosing from Asia, did againe crosse the Seas to goe to Ierusalem. And though whatsoeuer is written in this narration bee worthie of most diligent meditation and marking: yet doth it need no long exposition. It appeareth that the church was preserued in saftie by the wonderfull power of God amidst those troublesome tumults. The church of Ephesus was as yet slender & weake: the faithfull hauing had experience of a sodaine motion once, might for iust causes feare, least like stormes should euer now and then arise. We need not doubt that Paul did with much ado depart from thē: yet because greater necessitie doth draw him vnto another place, hee is enforced to leaue his sonnes who were lately begotten and had as yet scarce escaped shipwracke, in the midst of the raging Sea. As for them though they be very loth to forgo Paul, yet least they do iniurie to other churches, they do not keepe him back nor stay him. So that wee see that they were not wedded to themselues, but that they were carefull for the kingdome of Christ, that they might prouide as well for their brethren as for themselues. We must diligently note these examples, that one of vs may studie to help another in this miserable dispearsing: but if it so fall out at any time that we be bereft of profitable helps, let vs not dout nor wauer, knowing that God doth hold the helme of our ship. And we must also note this that Paul doth not depart vntill he haue saluted the Bre­thren, but doth rather strengthen them at his departure. As Luke sayeth straightway of the Macedonians, that Paul exhorted them with many wordes: that is not ouerfieldes, as if it were sufficient to put them onely in minde of their dutie: but as he commaundeth els where that others shoulde doe, hee vrged importunately and beate in throughly, things which were needfull to bee knowen: that they might neuer bee forgot­ten.

2. Tim. 4.2.3 Because the Iewes laid wait for him. The Lord did exercise his seruant so diuersly and continually, that hee set before vs in him an example [Page 473] of most excellēt constancy. It is not sufficiēt for him to be wearied with the labour and trouble of a long and werisome iourney, vnles he be also brought in danger of his life by those which lay in waite for him. Let all the seruants of Christe set this mirrour before their eyes, that they may neuer faint through the wearisomnes of straits. Notwithstanding when Paul doth iourney another way that he may auoid their laying in wait, he sheweth that we must haue regard of our life so farre foorth, that wee throw not our selues headlong into the midst of dāgers. And those who accompanie him, giue no smal testimonie of their godlines: and we see how precious his life was to the faithful, when as a great many beeyng chosen out of diuers countries to be his companions, do for his sake take a hard & sharp iourney, not without great charges. Luke saith that Paul tarried at Philippos so long as the daies of vnleauened bread did last, bi­cause he had at that time better opportunitie offered to teach. And for as much as it was vnknown as yet that the law was disanulled, it stoode him vpō to beware least by neglecting the feast day, he shuld be thought among the rude to be a contemner of God. Though for mine owne part I thinke that he sought principally opportunity to teache, because the Iewes were then more attentiue to learne.

7 And in one day. Either doth he meane the first day of the week, which was next after the Sabboth, or els some certaine Sabboth. Which latter thing may seeme to me more probable: for this cause because that daye was more fit for an assēbly, according to custome. But seeing it is no new matter for the Euangelists to put, one, insteed of the first, Mat. 26.1. Luk. 24.1. Ioh. 20.1. according to the custome of the Hebrew tongue, it shal very wel agree, that on the morrow after the Sabboth, they came together. Furthermore, it were too cold to expoūd this of any day. For to what end is there mentioned of the Sabboth, saue only that he may note the opportunity & choise of the time? Also it is a likely matter that Paul waited for the sabboth, that the day before his departure, he might the more easily gather al the dis­ciples [Page 474] into one place, And the zeale of them al is woorth the noting, in that it was no trouble to Paul to teach vntil midnight, though he were ready to take his iourney, neyther were the rest weary of learning. For he had no other cause to continue his speech so long saue onely the de­sire and attentiuenes of his auditory.

To breake bread. Though breaking of bread doth sometimes signifie among the Hebrewes a domestical banquet: yet do I expound the same of the holie supper in this place, being moued with two reasons. For see­ing we may easily gather by that which foloweth, that ther was no smal multitude gathered together there: it is vnlikely that there could any supper be prepared in a priuate house. Again Luke wil afterward declare that Paul tooke bread, not at supper time, but after midnight. Herevnto is added that, that he saith not that he tooke meate that he might eate. but that he might onlie tast. Therefore I thinke thus, that they had ap­pointed a solemn day for the celebrating of the holy supper of the Lord among themselues, which might be commodious for them all. And to the end Paul might remedy after a sort the silence of longer absence, he continueth his speech longer then he did commonly vse to doe. That which I spake of the great number of men is gathered thence, because there were many lights in the vpper chamber: which was not done for anie pompe or ostentation, but only for necessities sake. For when there is no need, it is ambition & vanitie which maketh men bestow cost. Fur­thermore it was meet that all the whole place should shyne with lights least that holy company might be suspected of some wickednes or dis­honestie: adde also another coniecture, if the chamber had bin emptye, those which were present would not haue suffered Eutichus to sit vpō a window. For it had bin filthy licenciousnes in despising the heauēly doc­trin, to depart aside into a widow, seing ther was room inough elswhere.

9 When he was faln into a deep sleep. I see no cause why some interpreters shuld so sore & sharply condēn the drousines of the yong mā, that they should say that he was punished for his sluggishnes by death. For what maruell is it, if seeing the nighte was so farre spent, hauing striuen so long with sleepe, he yeelded at length? And whereas against his will and otherwise then he hoped for, hee was taken and ouercome with deepe sleepe, we may guesse by this that he did not settle himselfe to sleepe. To seeke out a fit place wherein to sleep, had bin a signe of slug­gishnes, but to be ouercome with sleep, sitting at a window, what other thing is it, but without fault to yeelde to nature? As if a man shoulde faint through hunger or too much wearisomnes. Those who being drowned in earthly cares come vnto the word lothsomly: those who being ful of meate and wine, are thereby brought on sleepe: those who are vigi­lant ynough in other matters, but heare the woord as though they did not passe for it, shalbe iustly condemned for drousines: but Luke doth in plaine words acquit Eutichus, when he saith that he fel downe, being ouercome with deepe sleepe after midnight.

Moreouer, the Lord meāt not only by the sleep, but also by the death of this yong man to awake & stir vp the faith of his, that they might more [Page 475] ioyfully receiue Paul his doctrine & might keep it deeply rooted in their minds. It was in deed at the first no small temptation, but such as might haue shaken euen a most constant man full sore, for who woulde haue thought that Christ had bin chiefe gouernor in that company, wherein a miserable mā through a fal became dead? Who would not rather haue thought this to be a signe of Gods curse? But the Lord by applying a re­medie, doth forthwith rid the minds of his of all perturbation.

10 He lay downe vpon him. We know that the Apostles in working mi­racles did sometimes vse certaine externall rites, whereby they might giue the glorie to God the authour. And nowe whereas Paul doeth stretch himselfe vppon the young man, I thinke it was done to no other end, saue onely that he might more stirre vp himselfe vnto prayer. It is all one as if he should mixe himselfe with the dead man. And peraduen­ture this was done for the imitation of Elizeus, of whom the sacred hi­storie doth report the same thing. Yet the vehemencie of his affection did more moue him, that the emulation of the Prophet. For that stret­ching of himselfe vpon him, doeth more prouoke him to craue his life with all his heart, at the handes of the Lorde. So when he embraceth the bodie of the dead man, by this gesture he declared that hee offered it to God to be quickned, and out of the text wee may gather that hee did not depart from imbracing it, vntill he knew that the life was resto­red againe.

Bee yee not troubled. We must note that Paul tooke great care prin­cipally for this cause, least that sorowfull euent should shake the faith of the godlie, and should trouble their mindes. Neuerthelesse the Lorde did as it were seale vp & establishe that last Sermon which Paul made at Troas, when he sayeth, that his soule is in him, hee doeth not denie that he was dead, because by this meanes he should extinguish the glo­rie of the myracle: but the meaning of these wordes is, that his life was restored through the grace of God. I doe not restraine that which fol­loweth, to wit, that they wer greatly comforted vnto the ioy which they had by reason of the young man which was restored to life: but I do also comprehend the confirmation of faith, seeing God gaue them such an excellent testimony of his loue,

13 When wee had taken shippe. It is vncertain why Paul did choose ra­ther to goe by lande: whether it were because sayling might be to him troublesome, or that as he did passe by hee might visite the bre­thren. I think that hee did then eschew the seas for his healthes sake. And his curtesie is greately to bee commended, in that he spared hys companions. For to what ende did hee suffer them to departe, saue onelie that hee might ease them of the trouble? So that we see that they did striue among them selues in curtesie and good turnes. They were ready and willing to doe their duetie: but Paul was so farre from requiring thinges streitly at their handes, that of his owne accord and curteously he did remit those dueties which they were readie to doe: yea setting aside his own cōmodity, he cōmāded them to do that which was for their comfort. It is well knowen that the citie Asson is by the [Page 476] describers of countries attributed to Troas. The same as Plinie doeth witnesse was called Appolonia. They say that it was a free Citie of the Aetolianes.

16 For Paul purposed. It is not to be douted but that he had great & weightie causes to make hast: not that he made so great account of the day, but because strangers did thē vse to come together to Ierusalē out of al quarters. Forasmuch as he did hope that he might doe som good in such a great assembly, he would not foreslow the opportunitie. Therfore let vs know that the worship of the law was not the cause that he made so great hast: but he set before his eyes the edifying of the church: part­ly that he might shew to the faithfull that the kingdome of Christ was enlarged, partly that if there were any as yet strangers from Christ, hee might gaine them: partly that he might stoppe the mouthes of the wic­ked. Notwithstāding we must note, that he did in the meane season pro­uide for other churches. For in sēding for the elders of Ephesus to Mile­tum, he sheweth that he did not neglect Asia. And whereas they come together when they be called, it is not only a token of concord, but also of modestie. For they were manie: yet doeth it not irke them to obeye one Apostle of Christe, whome they knewe to bee indued with sin­gular giftes. Moreouer it appereth more plainely by the text, that those are called elders, not which were gray headed, but such as were rulers of the Church. And it is an vsual thing almost in all tongues, that those be called elders & fathers, who are appointed to gouern others, though their age be not alwaies according.

18 Yee knowe. Paul in this sermon standeth principally vpon this, that he may exhort those pastours of Ephesus, by his owne example, to doe their duetie faithfully. For that is the true kinde of censure, and by this [Page 477] meanes is authority purchased to doctrine, whē the teacher prescribeth nothing, which he himselfe hath not done in deed before. And it was no vnseemly thing for Paul to speake of his vertues. There is nothing lesse tollerable in the seruauntes of Christ then ambyrion and vanity: but for as much as all men know full well what modestie and humility was in the holie man, hee needed not to feare least he shoulde incurre the suspition of vayne boasting: especially seeing that beyng infor­ced by necessitie, he did declare his faithfulnesse and diligence that o­ther might take example thereby. He doth in deede greatly extoll his labours, patience, fortitude, and other vertues, but to what ende? Surely not that he may purchase commendation at the hands of his au­ditory, but that this holy exhortation may pearce more deeply, and may sticke fast in their myndes. He did also shoote at another marke, that his integritie and vprightnesse in dealing, might serue afterward to commende his doctrine. And he citeth eie witnesses, least he seem to speake of things vnknowen. I call those witnesses who did not only know all things: but had also a iudgement which was pure, and corrupt with no affections.

19 Seruing the Lord. He reckoneth vp first not onely in what straites he was, but most of all his humilitie coupled with contēpt of the world, and rebukes, and other afflictions: as if he should say, that he was not honourably receiued or with commendation: but he was conuersaunt among them vnder the contemptible form of the crosse. And this is no smal trial, when we faint not, though we see our selues troden vnder foot by the intollerable pride of the world.

Notwithstanding we must note euery thing more distinctly. To serue the Lord is taken in this place, not for to woorship God in holines and righteousnes, which is common to all the godlie. But it doth signifie to execute a publike function. Therefore Paul doeth not speake of some one priuate man: but as one made a minister of the Churche. And so he doth testifie that hee fulfilled the Apostleship to him committed with humilitie and modestie: both because knowing his owne infirmi­tie, he did mistrust himselfe: and also because considering the excel­lencie of his calling, he counted him selfe verye vnmeete: and lastly, because he did willingly submit him selfe to beare the reproch of the Crosse. For this humilitie is set both against vaine confidence, and al­so hawtinesse. Secondly, he toucheth his teares, which strifes, diuers assaultes of Satan, the rage of wicked men, the inward diseases of the Churche, and offences had made him shedde: at length he addeth that hee ledde a fearefull life amiddest the layinges in wayte of the Iewes: and he confesseth that he was [...]empted therewith, as hee was not hardened though he did not faint. For he is not ashamed to con­fesse his infirmitie. His drift is, that those to whom he speaketh may not faint through like tribulations, and that beyng voide of all ambition, they maye doe their duetie carefully and reuerently. And that they may not onelie with a pacient minde suffer them selues to bee despy­sed of men, but that they may be cast downe in them selues: because [Page 478] that man can neuer be rightly framed to obey Christ, whose lookes are loftie, and whose heart is proude. And (as men cannot long beare a shewe of vertue) to the ende it may appeare manifesty, that he be­haued hym selfe sincerely and from his hearte, he maketh mention of his constancie which lasted three yeeres, wherein he had stil kept one course. Yee knowe (sayeth hee) howe I haue behaued my selfe since the first daye vntill this time. To conclude, this is the true try­all of the seruauntes of Christe, not to bee chaunged as the tymes change: but to continue like to themselues, & alwaies to keep a streight course.

20 I haue kepte backe nothing. He commendeth his faithfulnesse and diligence in teaching in three respectes, that hee instructed his schollers throughly and perfectly, so that he omitted nothing whiche might make for their saluation: that beyng not content with gene­rall preaching, he did also indeuour to doe euery man good. Thirdly, he reciteth a briefe summe of all his whole doctrine, that hee exhor­ted them vnto faith in Christ and repentaunce. Now for as much as he depaynteth out vnto vs a patterne of a faithfull & good Teacher: whosoeuer they be who are desirous to prooue their industrie to the Lorde, they must set before their eyes the edifying of the Church: as he commaundeth Timotheus in another place, to consider what thinges be profitable, 1. Tim. 4.7.8. that he may bee instaunt in deliuering those thinges. And surely the Scripture (according to whose rule all man­ner of teaching must be examined, yea which is the onelie method of teaching aright) doth not containe profound speculations, to de­light men when they haue nothing els to doe; but as the same Paul doth testifie, it is all profitable to make the man of God perfect. But Paul prescribeth such a desire to edifie, that the Pastour must omit nothing, so much as in him lieth, which is profitable to be knowen. For they be bad maisters who doe so keepe their schollers in the firste principles, 1. Tim. 3.17. that they doe neuer come vnto the knowledge of the trueth. And surely the Lorde doth not teach vs in his woorde one­lie to halfes (as they say) but he deliuereth perfect wisedome and such as is in all pointes absolute: whereby it appeareth howe impudently those menne boast them selues to be ministers of the worde, who doe not onely cloake and foster the ignoraunce of the people wyth their silence, but doe also winke at grosse errours and wicked superstitions: as at this daye in Papistrie, many send out some sparkles of sound do­ctrine, but they dare not driue away the darknesse of ignoraunce, and where as the wicked feare of the flesh doth hinder them, they pretende that the people is not capable of sound doctrine.

Indeed I confesse that all thinges cannot be taught at one time, and that we must imitate Paul his wisedom, who did apply himselfe vnto the capacitie of the ignoraunt. But what moderation is this when they suffer the blinde to fal into the ditch, when they leaue myserable soules vnder the tyranny of Antichrist: and whereas they see Idolatrie [Page 479] rage, the worship of God corrupt, his Lawe broken, and finally all [...] thinges prophaned, they doe either with silence passe ouer such filthie confusion, or else they shew it vnder hand sparingly and obscurelie like men that be afraid? Therefore we must note Paul his word, when as he saith that he kept backe nothing, but did shew whatsoeuer things were profitable for the people: for by this wee gather that the pure and free profession of sounde doctrine is required at the hands of the seruants of Christ, wherein there must be no boughts nor crooks, and that nothing is more vnseemely in them than oblique insinuations, and such as are inwrapped in crafty dissimulation.

Publikelie and through out euery house. This is the seconde point, that hee did not onely teach all men in the congregation, but also euery one priuatly, as euerie mans necessitie did require. For Christ hath not ap­pointed Pastours vppon this condition, that they may onely teach the Church in generall in the open pulpit: but that they may take charge of euery particular sheepe, that they may bring backe to the sheepefold those which wander and goe astray, that they may strengthen those which are discouraged and weake, that they may cure the sick, Eze. 34.4. that they may lift vppe and set on foote the feeble: for common doctrine will of­tentimes waxe colde, vnlesse it bee holpen with priuate admoniti­ons.

Wherefore the negligence of those men is inexcuseable who hauing made one Sermon, as if they had done their task liue all the rest of their time idlely: as if their voice were shut vp within the church walles, seing that so soone as they be departed thence they be dumbe. Also disciples and scholers are taught, that if they will be numbred in Christes flocke, they must giue place to their pastours, 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 [Page 480] by [...]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 hāds 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 [Page 481] 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 punishmēt that he might acquit vs: he hath made vs clean by his blood: by his obedience he hath appeased his fathers wrath: by his resurrectiō 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. He declareth now more fully to what end hee intrea­ted of his vpright dealing: to wit, because 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 bōds 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 & euēts of things: because he had [Page 482] 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 thē 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 obediētly 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 bōd slaues of Satā 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 thēselues, which spake, were called & cited to be witnesses. For by this meanes the word of God hath his authoritie, whē we confesse that the spirit of God is the author therof: though the ministers be mē. Now for as much as the same spirit which foretelleth Paul of bonds & tribu­lations, doth also hold him fast boūd that he cānot 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 cōmandemēts of god, & folow his calling. In vain therfore do those mē flatter thē selues, who wil do good so long as they be free from molestation, & may make discōmodities, 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 settīg al things apart, they make hast to obey god. The life is indeed a more excellēt gift, thē that it ought to be negle­cted: to wit, seing we be therin created after the image of god, to the end we may think vpō y ^t blessed immortality which is laid vp for vs in heauē: in which the lord doth now by diuers testimonies & tokēs shew himself to be our father.

But because it is ordained to be vnto vs as a race, we must alwa [...] [...] ­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 cōscience is more deeply & surely laid vp, thā that it can be ta­kē 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 foūd 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 deepely imprint in their minds his exhortations. For we know what great force the words and speeches of men haue, which are vttered at their departure or death. Also he wold haue them beware by this forwarning, that they do not depend vpon his presence, & so their faith shuld faint through wearisomnes. The doctrin of the Gospel is called the kingdome of God now again, which doth be­gin the kingdome of god in this world, by renewing men after the image of God, vntill it be made perfect at length in the last resurrection.

26 Wherefore I take you to record. It is all one as if he had saide, I call you to witnesse, or I call you to beare witnesse before God and his An­gels And this doth he not so much for his own cause as that he may pre­scribe vnto them their dutie with greater authoritie. Furthermore this place containeth a briefe sum of teaching rightly and wel, and it exhor­teth the teachers thēselues vehemently & sharply, that they be diligent in their function. What order must Pastours than keepe in teaching? [Page 484] First [...]et them not esteeme at their pleasure what is profitable to be vt­tered and what to bee omitted: but let them leaue that to God alone to be ordered at his pleasure. So shal it come to passe that the inuentions of men shal haue none entrance into the Church of God. Againe mortall man shall not be so bold as to mangle the scripture and to pull it in pee­ces, that he may diminish this or that at his plesure, that he may obscure some thing, and suppresse many things: but shal deliuer whatsoeuer is re­uealed in the scripture, though wisely and seasonablie for the edifying of the people, yet plainly and without guile, as becommeth a faithful & true interpreter of God. I said that wisedome must be vsed: because we must alwaies haue respect vnto profit, so there be no subtiltie vsed, wher­in many take too great delight, when as they turne and wrest the word of God vnto their methods, and forge to vs a certaine kinde of Philoso­phie mixed of the Gospel & their own inuentions: Namely because this mixture is more delectable. Thence haue we freewill, thence the deserts of works, thence the deniall of the prouidence and free election of God. And that which we said euē now is to be noted, that the counsel of god, whereof Paul maketh mention, is included in his word, & that it is to be sought no where else. For many things are kept from vs in this life, the perfect & full manifestation whereof is deferred vntill that day, wherein we shall see God as he is with new eyes face to face. Therefore those do set forth the will of God, who interpreat the scriptures faithfully, & out of them instruct the people in the faith, in the feare of God, and in all exercises of Godlines. And as we said of late, that those are condemned by this sentence, 1. Cor. 13.12. who disputing philosophicallie, least they should teach any thing which is remoued from the common sense of men, and there­fore odious, do corrupt with their leauen the puritie of the scripture: so, both sharply and sore doth Paul thunder against them, who for feare of the crosse and persecution do speake onely doubtfully and darkly.

I am cleane from the bloode. I do not doubt but that he had respect vnto the place of Ezechiel: Ezec. 3.18.20. where God denounceth that his prophet shall be guiltie of the blood of the wicked vnlesse he exhort them vnto repen­tance. For vpon this condition doth he appoint pastors ouer his church, that if any thing perish through their negligence an account may be re­quired at their hands: yea, that vnlesse they shewe the way of saluation without guile and crookes, the destruction of those who go astray may be imputed vnto them. Those men must needs be wonderful dull whom such a sharp threatning cannot awake. Wherfore the Epicurish impiety of the popish cleargie doth the more bewray it selfe, where though they crake and bragge of their honorable titles, yet they thinke no more vp­on giuing of an account for so many soules which perish, than if there sate no iudge in heauen, neither is their vngodlines any whit lesse filthy before the whole world, in that being giuen only to deuour sheepe, they vsurpe the name of Pastours. Furthermore the Lord sheweth how deare soules be to him, seing that he doth so sharply punish the Pastours slug­gishnes, for their destruction: but we see what small account many men make of their owne saluation, for which euen God himself doth vouch­safe to be carefull.

28 Take heede therefore. He doth now apply his speech vnto them, & by many reasons sheweth that they must watch diligently, and that he is not so careful, but because necessity doth so require. The first reason is, because they be bound to the flocke ouer which they be set. The se­cond, because they were called vnto this function not by mortall man, but by the holie Ghost. The third, because it is no small honor to gouern the Church of God. The fourth, because the Lord did declare by an e­uident testimony, what account he doth make of the church, seing that he hath redeemed it with his blood. As touching the first, hee doth not onelie commaund them to take heed to the flocke, but first to thēselues. For that man will neuer be carefull for the saluation of other men, who will neglect his owne. And in vaine shall that man pricke forward other to liue godlily, who will himselfe shewe no desire of godlinesse. Yea that man will not take paines with his flocke, who forgetteth himselfe, seing he is a part of the flock. Therfore to the end, they may be careful for the flocke to them committed, Paul cōmandeth & warneth, that euery one of them keep himself in the feare of God. For by this meanes it shoulde come to passe that euery one should be as faithful towards his flocke as he ought. For we said that Paul reasoneth from their calling, that they be bound to take paines in the church of God, whereof they haue the gouernment. As if he should say, that they may not do whatsoeuer they like best, neither are they free, after they be made pastours: but they be bound publikely to al the flocke.

The holie Ghost hath made you ouerseers. By the verie woorde he put­teth them in minde, that they be placed, as it were in a watche tower, that they may watch for the common safetie of all men. But Paul stan­deth principally vpon this, that they were not appointed by men, but the charge of the Church was committed vnto them by God. For which cause they must be the more diligēt and careful, because they must giue a straite account before that high seat of iudgement. For the more ex­cellent the dignitie of that Lord & maister whom we serue, is, the more reuerence doe we giue him naturally, and the reuerence it selfe doth sharpen our studie and diligence.

Moreouer, though the Lord would haue ministers of the word chosē [Page 486] from [...]he beginning by the voyces of men, yet doth he alwaies challēge the gouernment of the church to himselfe, not onely to the end we may acknowledge him to be the only gouernour thereof, but also know that the vncōparable treasure of saluatiō, doth come from him alone. For he is robbed of his glorie if we thinke that the gospel is brought vnto vs, ei­ther by chance, or by the wil of mē, or their industry. But this doth Paul attribute peculiarly to the spirit, by whō God doth gouern his church, & who is to euery man a secret witnes of his calling, in his owne consci­ence. Concerning the word Ouerseer, or Bishop, wee must briefly note this, that Paul calleth al the elders of Ephesus by this name, as wel one as other. Whence we gather, that according to the vse of the scripture, Bishops differ nothing frō Elders But that it came to passe through vice & corruption, that those who were chief in euery citie, began to be cal­led Bishops. I cal it corruption, not because it is euil that some one man should be chiefe in euery colledge or company: but because this boldnes is intollerable, when men by wresting the names of the scripture vnto their custome, doubt not to change the tongue of the holy ghost.

To gouerne the Church. The Greeke worde Poiemainein doth signifie to feede. But by a fitte similitude it is translated vnto euerie kinde of go­uernment. And wee haue saide that this is the thirde argument drawen from the excellencie of the function: as the same Paul telleth Timothe­us elswhere, that he take heed & see how he ought to behaue him selfe in the house of God, which is the church of the liuing God, the pillar & ground of trueth. As if he should say, that there is no time to be idle in such a weightie calling, & that those are lesse excusable, whō God hath made stewards of his family, the higher that degree of honor is, vnlesse they be correspondent to so great dignity, that is, vnles they do their du­ty diligently Now if Bishops or ouerseers be made by the holy ghost, to the end they may feede the church, the Hierarchy of papistry is ridicu­lous, wherin bishops being proud of their painted sheath & vain title, do not so much as once meddle with the function of teaching, no not for fashions sake.

Which he hath purchased. The 4. reasō wherby Paul doth carefully pricke forward the pastors to do their duty diligētly, bicause the lord hath giuē no smal pledge of his loue toward the church, in shedding his own blood for it. Wherby it appeareth how precious it is to him: & surely ther is no­thing which ought more vehemētly to vrge pastors to do their duty ioi­fully, then if they consider, that the price of the blood of Christ is com­mitted to thē. For herevpō it foloweth, that vnles they take pains faith­fully in the church, the lost soules are not only imputed to thē, but they be also guilty of sacriledge, bicause they haue profaned the holy blood of the sonne of God, & haue made the redēption gottē by him to bee of none effect, so much as in them lieth. And this is a most cruel offence, if through our sluggishnes the death of Christ do not only become vile or base, but the fruit therof be also abolished & perish: and it is said that god hath purchased the church, to the end we may know that he wold haue it remaine wholly to himself, because it is meet & right that he possesse those whō he hath redeemed.

Notwithstanding we must also remember, that all mankind are the bondslaues of Satan, vntil Christ set vs free from his tyranny, gathering vs into the inheritance of his father. But because the speech which Paul vseth seemeth to be somewhat hard, we must see in what sense he saieth that God purchased the Church with his bloode. For nothing is more absurd, than to faigne or imagine God to be mortall or to haue a bodie. But in this speech he commendeth the vnitie of person in Christ: for be­cause there be distinct natures in Christ, the scripture doth sometimes recite that apart by it self which is proper to either. But when it setteth god before vs made manifest in the flesh, it doth not seperate the human nature from the godhead. Notwithstanding because againe two natures are so vnited in Christ, that they make one person, that is vnproperlie translated somtimes vnto the one, which doth truly and in deed belong to the other, as in this place Paul doth attribute blood to God: because the man Iesus Christ who shed his blood for vs, was also God. This man­ner of speaking is called of the olde writers communicatio idiomatum, be­cause the property of the one nature is applied to the other. And I said that by this means is manifestly expressed one person of Christ: least we imagine him to be double, which Nestorius did in times past attempt, and yet for all this we must not imagine a confusion of the two natures, which Eutiches went about to bring in: or which the Spanish dogge Ser­uetus hath at this time inuented, who maketh the godhead of Christ nothing else but a forme or image of the humain nature, which he drea­meth to haue alwayes shined in God.

29 For I know. Paul doth now exhort the Ephesians to watch diligenly, by the necessity which is a most sharp pricke. For he saith that grieuous wolues are readie to inuade the sheepefold. This is a thing alwayes inci­dent to the Church to be hated of wolues. Wherefore there is no time to sleepe. But the moe and the more hurtfull those be who breake in, the more watchful must the Pastors be. For God doth somtimes release som part of trouble, that the flocke may be fed quietly and peaceably: and as when the weather is faire & cleare the sheepe are fed more safely in the fields, and there is more danger when the aire is cloudy & darke: so the Church of God hath somtimes some faire weather granted to it, after that commeth a troublesome time, which is more fit for the subtiltie of the wolues. Therefore Paul doth meane, that it standeth them vpon to be more watchful than they haue bin hitherto, because greater dangers hang ouer their heads. But the question is how Paul knew this. First we need not doubt of this, but that his presence was of great force to driue away wolues, & no maruel if the power of the spirit which shineth in the ministers of Christ do bridle the wicked so, that they dare not vtter their poison: yea if that heauenly light do driue away much darknes of Satan. Therfore seing that Paul did know that the malice of satan was kept vn­der for a time by his industry, he doth easily foretel what wil happē after his departure, thogh it be likely he was certified by the lord through the spirit of prophecy, that others might be admonished by him, as we see it came to passe. Howsoeuer it be, so often as faithful Pastours go away, let [Page 448] vs learne that we must beware of wolues; whom they can hardly driue from the sheepcoates though they watch most narrowly.

30 Of your owne selues shall arise. This amplifieth the grieuousnesse of the euill, because there bee some wolues within, and so hiding them­selues vnder the title of Pastours, do wait for some opportunitie where­in they may doe hurt. Also he declareth what daunger these wolues do threaten, to wit, the scattering abroad of the flocke: when the Church is drawne away frō the vnitie of faith, and is diuided into sects. Neither are all those wolues who doe not their duetie as they ought: but there be oftentimes hyrelings a kinde of men not so hurtfull as the other. But the corruption of doctrine is a most deadly plague to the sheepe. Now in the third place the fountaine and beginning of this euill is noted: be­cause they wil draw disciples after them. Therefore ambition is the mo­ther of all heresies. For the synceritie of the word of God doth then flo­rish, when the Pastors ioine hand in hand to bring disciples vnto Christ: because this alone is the sound state of the Church, that he be heard a­lone: wherefore both the doctrine of saluation must needs be peruerted, and also the safetie of the flocke must needs goe to nought, where men bee desirous of mastership. And as this place teacheth that almost all corruptions of doctrine flow from the pride of men: so we learne againe out of the same that it cannot otherwise be, but that ambitious men will turne away from right puritie, and corrupt the word of God. For seing that the pure and sincere handling of the scripture tendeth to this end, that Christ alone may haue the preheminence: and that men can cha­lenge nothing to themselues, but they shal take so much from the glory of Christ: it followeth that those are corrupters of sound doctrine, who are addicted to themselues and study to aduance their own glory, which doth onely darken Christ. Iohn. 7.18. Which thing the Lord himself doth confirme in the seuenth of Iohn. Furtheremore by the word Arise which he vseth, he signifieth that those wolues do nourish secreat destruction, vntil they may haue some opportunitie offered to breake out. And this place doth very wel preuent an horrible stumbling blocke and offence which Satan hath alwayes cast in to trouble weake consciences. If externall and pro­fessed enimies doe resist the Gospel, this doeth not so much hurt to the Church, as if inwarde enimies issue out of the bosome of the Church which at a sodaine blow to the field, or which vnfaithfully prouoke the people to fall away: and yet God hath from the beginning exercised his Church with this temptation, and now doth exercise it. Wherefore let our faith be fortified with this defense, that it faile not, if at any time it so fal out that Pastours begin to rage like wolues. He saieth they shalbe grieuous wolues that he may the more terrifie them: secondly they shal be authours of wicked opinions, and that to the end they may draw dis­ciples after them: because it cannot almost otherwise be but that ambi­tion will corrupt the puritie of the Gospel. By this it appeareth also how friuolous and vaine the bragge of the Papists is, touching their conti­nual succession. For seing we cā easily shew that these horned beasts are nothing lesse than that which they will be thought to be: being alwayes [Page 489] conuict, they flie vnto this fortresse, that they succeed the Apostles by a cōtinual course. As if these did not also succeed thē, of whō Paul willeth to take heed. Therfore seeing that god, either to proue the constancie of his, or in his iust iudgement doth oftentimes suffer wolues to rage vnder the person of Pastours: the authoritie doth not consist in the name and place alone: neither is succession any thing worth, vnlesse faith and in­tegritie be ioyned therewithall. But and if the Papists obiect, that they cannot be called wolues, one worde of Paul shall bee as a touchstone to proue whether this be so or no: that they may (sayeth he) drawe Disci­ples after them. And to what ende tendeth all popish religion saue on­lie that mens lust and pleasure may reigne in steed of Gods worde? But Christe hath no Disciples, where hee is not counted the onely ma­ster.

31 For which cause watch. Paul doeth againe exhort them vnto dili­gence by his owne example: though hee doth ioyne therewithall feare of daunger: as if he should say, that they haue need of great attention to beware: and that it is an vnseemely thing that they should bee wearied, who haue seene his singular patience by the space of three yeeres. Also he speaketh of his teares which did adde no smal efficacie to his exhor­tations. Wheras he saith that he admonished euery one, it may be refer­red as wel vnto the cōmon people as vnto the elders. For bicause he was determined to speak such things as shuld be cōmon to the whol church, he speaketh as if the whole body were present. Neuerthelesse if any had rather rastrain it vnto the order of the pastours: the meaning shall bee this, that their studies must be kindled not onely with this speech which he now maketh, but that it is meet that they remember those often ex­hortations which he did continually beat in by the space of three yeres, and that with many teares. Yet it seemeth to me to be more likely that he speaketh of all in generall.

32 I commend you to God. He vseth a prayer, which in an oration ser­uing to moue the hearers greatly, ought not to be counted absurd. For hee did not passe for diuiding his Sermon into partes as the Rhetori­cians vse to doe: seeing no wordes were sufficient to expresse the vehe­mencie of the affections wherewith he was inflamed. He had intreated alreadie of great matters and weightie, which did farre exceed mans a­bilitie.

Therfore he turneth himself vnto prayer, and by litle & litle draweth toward an ende of his speeche: though it be rather an expressing of a desire, then a direct prayer. As if he should haue said, that they be vnable to beare so great a burthen: but he doth wish to them new helpe from heauen, whereto they may trust and ouercome all temptations. And it is not to be doubted, though he speake vnto the pastours alone, but that he doth also comprehend the whol church. First he cōmendeth thē to God. Secondly to the word of his grace. Notwithstanding it is all one commendation: but Paul meant to expresse the meanes whereby the Lorde doth defende the saluation of his, which (as Peter saith) is kepte by faith: 1. Pet. 1.5. and the meanes of this keeping dependeth vppon the woord [Page 490] least it come in hazard amidst so many daungers. And it is very expedi­ent for vs to know how God will keep vs. For because his maiestie is hid from vs, vntill he come vnto vs by his word, we looke too and fro being in doubt.

Therefore so soone as he receiueth vs to be kept, he maketh his word the instrument to keep our saluation, in which sense hee addeth the ad­iunct, Grace (for the Genetiue case after the manner of the Hebrewes doth signify an effect) to the end the faithful might the more safely rest in the word, where God doth shewe foorth his fauour. This exposition is plaine and apt: for whereas some vnderstand it of Christ, it is too much rackt.

Who is able to build farther. The participle dunamenos, is to be referred vnto God, not vnto his word. And this consolatiō is added for this cause least they faint through the feeling of their infirmities. For so long as we be inuironned with the infirmities of the flesh, we be like to an house whose foundation is laid. All the godly must bee grounded in deede in Christ, but their faith is far from being perfect. Yea thogh the foundatiō continue stable & sure, yet some parts of the building be like to fall and quaile. Wherfore there is great need both of continuall building, & also now & then new props and stayes be necessarie. Neuertheles Paul saith that we must not faint, because the Lord wil not leaue his worke vnfini­shed: Phil. 1.6. Psal. 138.8. as he doth likewise teach in the first chapter to the Philippians, He which hath begun a good work in you, will performe it vntill the day of the Lord. Wherto that of the Psalm answereth, thou wilt not forsake the work of our hands. That which is added immediatly concerning the in­heritance of life, appertaineth vnto the very inioying of life. So soone as Christ hath appeared to vs, we passe in deed from death to life: & faith is an entrance into the kingdome of heauen: neither is the Spirite of a­doption giuen to vs in vain: but Paul promiseth in this place to the faith­full, a continuall encrease of grace, vntill they see the possession of the inheritance whereunto they haue been called, which is now laid vp for them in heauen. He calleth it the power of god not as we vse to imagine it without effect, but which is commonly called actuall. For the faithfull must so lay hold vppon it, that they may haue it readie like to a shield or buckler to holde vp against all assaults of Satan. As the Scripture doth teach that we haue ayde enough in the power of God: so let vs remem­ber that none are strong in the Lord saue those who abādoning all hope and confidence of their owne freewill, trust and leane to him, who, as Paul saith very well, is able to build farther.

33 I haue not. As he shewed of late what an hurtful plague ambition is. So now he sheweth that they must beware of couetousnes: & he ma­keth himselfe an example againe, euen in this pointe, that hee did couer no mans goods: but did rather get his liuing with the work of his hāds. Not that it was sufficient to find him without some helpe: but because in applying his handiworke he spared the churches, that he might not be too chargeable to them, so much as in him lay. We must note that he doth not only deny that he did take any thing violently, as hungry fel­lowes doe importunately wring out preyes oftentimes, but also hee af­firmeth that he was cleane from all wicked desire. Whence wee gather that no man can be a good minister of the worde, but he must also con­temne money. And surely we see that nothing is more common, than that those corrupt the worde of God to winne the fauour of men, who are altogither filthily giuen to get gaine. Which vice Paul doth sharply condemne in Bishops, elsewhere. 1. Tim. 3.3.

34 Yea, yee know. Hee doeth not in these words precisely set downe a Law which all the ministers of the worde must needs keepe: for he did not behaue himselfe so loftily and lordlike, Mat. 10.10 1. Co. 9.14. Galat. 6.6. 1. Tim. 5.17. Phil. 4.10.16. 2. Cor. 11.8. that hee did take that away which the Lord had granted to his seruants, but doth rather in manie places maintaine their right, which is, that they bee maintained with that which is common. Whereunto belongeth that, that hee suffered many Churches to minister vnto him food and raiment. Neither did he onely freely receiue wages for the worke which he did in any place, of those who were there: but when he was in necessitie at Corinthus, hee saith that he robbed other Churches to releeue his pouertie. Therefore he doth not simply command Pastours to maintain their life with their handywork: but immediatly after he declareth how far forth he exhor­teth them to follow his example. Those men of Corinthus did not de­nie him that which was due to him: but seeing that the false Apostles did boast that they did their worke freely, and gate thereby prayse among the people: Paul would not be behind them in this point, nor giue them any occasion to accuse him falsly: as hee himselfe affirmeth. 1. Cor. 9. 1. Cor. 9.15, 1. Cor. 11.10. and 2. Cor. 11. Therefore he warneth that there bee no stumbling blocke layed in the way of the weake, and that their faith bee not ouer­throwen. For to receiue the weake importeth as much as somwhat to beare with their rudenesse & simplenesse, as it is Rom. 14. Rom. 14.1.

And to remember. We reed this sentence in no place word for word: but the Euangelists haue other not much vnlike this, out of which Paul might gather this. Againe we know that all the sayinges of Christ were not written. And hee repeateth that generall doctrine of the contempt of money. Whereof this is a true token when a man is more bent to giue then to take. Neither did Christ speake only politikelie, as if those [Page 492] 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 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. [Page 494] 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? 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 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 [Page 496] 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 him a pro­phet as of late he called the four daughters of Philip, he signifieth that it was not a common but a peculiar gift. Now we must see to what ende the persecutiō which was at hand was now again shewed by Agabus. As concerning Paul he was sufficiently told alreadie. Therefore I doe not doubt but that this confirmation was added for other mens sake: bicause the Lord meant euery where to make knowen the bonds of his seruant partly that they might know that he entred the combat willingly partly that they might perceiue that he was appointed of god to be a chāpion to fight for the gospell. It was surely a profitable example of inuincible constancie, seeing that he offered himself willingly and wittingly to the violence of the aduersaries: and no lesse profitable is it for vs at this day, that his apostleship should be confirmed with this voluntarie & no lesse constant giuing ouer of his life.

The man who oweth this girdle. It was an vsuall thing among the prophets to represen [...] those thinges which they spake by signes: Ies. 20.2. neither did they confirme their prophesies by vsing signes, through their owne motion, but at the commandement of the spirit: Ier. 27.2. & 32.7. Ez. 12.5. as when Isaias is commaunded to goe barefoot. Ieremie to put a yoke vpon his necke, to sel the possessi­on and to buy it: & Ezechiel to digge through the wall of his house pri­uily, and in the same night to carry foorth burthens. These and such like might seeme to the common sort to be toies: but the same spirite who did apply signes to his woordes, did inwardly touch the hearts of the godly, as if they had bin brought to the very thing it selfe. So this spe­ctacle mentioned by Luke, did no lesse mooue Paul his companions, then if they had seene him bound in deed. The false prophets did afterward assay to delude the simple by this pollicie, as Satan is in a manner Gods ape: and his ministers do enuie the seruauntes of God. Zedechi­as made himselfe hornes, wherewith he promised Syria should be pu­shed. Ananias by breaking Ieremies yoke, put the people in a vaine hope of deliueraunce, GOD hath suffered the reprobate to bee deluded with such delusions, that he might punish their vnbeleefe.

But forasmuch as there was in them no force of the Spirite, their va­nitie did no whit hurt the faithfull. This is also worthie to be noted, that Agabus doth not set before their eies a dumb spectacle, but he coupleth therewith the worde, whereby he may shew to the faithfull the vse and end of the ceremonie.

12 Both we. Bicause they had not al one reuelatiō, it is no maruel if their iudgements were diuers. For seeing these holy men knew, that ther con­sisted much in the life or death of one man, they would not haue him to come in danger rashly. And their desire is worthie praise, in that they desired to prouide for the common safetie of the church, by keeping back Paul. But on the otherside Paul his constancie deserueth so much the more praise, when as he continueth so stedfast in the calling of god. For he was not ignorant what great trouble he shuld suffer, by reason of his bands. But because he knoweth the will of God, which was his only rule in taking counsell, he maketh no account of all other thinges, that hee may follow it. And assuredly we must bee so subiect to the will and plea­sure of God, that no profit, no kind of reason may remoue vs from obey­ing him. When Paul doth reprehend the brethren, because they afflict his hart with weeping, he doth sufficiently declare that he was not har­dened, but that hee was brought vnto some feeling and suffering toge­ther with them. Therefore the teares of the godly did wounde his heart: but that softnesse did not turne him out of the way, but that hee procee­ded to follow God with a streight course. Therfore we must vse such cur­tesie toward our brethren, that the beck or will of God haue alwayes the vpper hand. Now Paul doth againe declare by his answere, that the ser­uants of Christe cannot be prepared to doe their dutie, vnlesse they de­spice death: and that none can euer bee well incouraged to liue to the Lord, but those who will willingly lay downe their liues for the testimo­nie of the truth.

14 We ceased saying. If they had thought that he runne rashly vnto death, they would not haue ceased so. Therfore they yeeld least they re­sist the holy Spirit, whereby they vnderstand that Paul is gouerned: for that which they had hearde before by the mouth of Paul, that hee was drawen as it were by the bands of the Spirit, was quite out of their heads by reason of the sorow which they had cōceiued: but whē they be taught againe that it was the will of God that it should be so, they thinke it vn­lawfull for them to resist any longer: and with this bridle must al our af­fections be kept in, that nothing bee so bitter, or dolefull, or harde which the wyll of God may not mittigate and mollifie. For so often as anye thing which is harde or sharpe doeth fall out, we giue God small honor, vnlesse this cogitation preuaile with vs, that we must obey him.

15 When we had taken vp our burdens. Paul his companions declare, that when they went about to call backe Paul from danger, they did ra­ther care for the common safetie of the church, then euery man for his owne life. For after they had taken the repulse they doe not refuse to take part with him in the same daunger: and yet this was a plausible ex­cuse that they were boūd by no law to be halled to suffer death, through one mans stubbornnes. And this is truely to bring our affections in sub­iection to God, when we are terrified with no feare, but euery one of vs indeuoureth so much as he is able, to further that which we know doth please him. Also it appeareth more plainly, what great feruētnes of god­lines was in the rest, who of their owne accord accompanie him, & bring him an host: whereas notwithstanding they might well haue feared ma­nie discommodities.

17 They receiued vs gladly. Luke reciteth this therefore that hee may set foorth the equity of the brethren, who did not credit rumors & false reportes. Though many enuious and wicked men did daily one after a­nother endeuour to bring Paul in contempt: yet because Iames and hys fellowes in office were well perswaded of his vprightnesse, they were not estranged from him. Therefore they receiue him now curteously & bro­therly as a seruaunt of Christe, and declare that hee is welcome. This moderation must wee obserue diligently, that we bee not too hastye [Page 499] to beleeue wicked reports: efpecially when those who haue giuen some testimony of their honesty, & whō we haue tried to serue God faithful­ly, are burdened with crimes vnknown to vs or els doubtful: because Sa­tan knoweth that nothing is more fit to lay waste the kingdō of Christ, then discord & disagreemēt amōg the faithful: he ceasseth not to spread abrode false speeches, which may cause one to suspect another. There­fore we must shut our eares against false reportes, that wee may beleeue nothing concerning the faithfull ministers of the word, but that which we know to be true.

18 All the Elders were present. We may gather that out of this place, which we had already in the fifteenth chapter. So often as any weighty busines was to be handeled, the Elders were wont to come togither, to the end the cōsultatiō might be more quiet without the multitude. We shal see anon, that the people were likewise admitted in their order: yet after that the elders had had their secret cōsultation among thēselues.

19 And now Paul sheweth his modesty when he doth not make him self the Author of those things which he had done: but giuing the praise to God, doth cal himself onlie the minister, whose industry God had v­sed. As we must graunt, that whatsoeuer thing is excellent and woor­thy praise, it is not done by our owne power, but for as much as GOD doth woorke in vs: & especially touching the edifying of the church. A­gain, it appeareth how farre off the elders were from enuy, when they glorifie God for the ioyful successe. But because mention is made of no other Apostle besides Iames, we may coniect that they were gone into diuers places to spread abroade and preach the Gospel, as their calling did require. For the Lord had not appointed them to stay stil at Ierusa­lem: but after they had made a beginning there, he commandeth them to goe into Iudea and other partes of the world. Moreouer, the errour of those men, who thinke that Iames was one of the disciples whō Paul numbreth among the three pillers of the church, is refuted before in the fifteenth chapter. And thogh the same commandement was giuen to him which was giuen to the rest of his fellowes in office: yet I do not doubt but that they did so diuide them selues, that Iames stood stil at Ie­rusalem, whither many strangers were woont daily to resort. For that was all one as if he had preached the Gospel farre and wide in strange places.

Thou seest brother how many thousands. This Oration or speeche hath two members. For first the Elders say, that so many of the Iewes as were conuerted, seing they be earnest folowers of the law, are euil affe­cted towarde Paul, because they thinke that hee indeuoureth wyth might and mayne to abolishe the lawe. Secondly, they exhort hym that making a solemne vowe he purge himselfe, that he may not be had in suspition anie longer. They obiect to Paul the multitude of belee­uers, that he may the more willingly yeeld to them. For if they had byn a few stubborne fellowes, he would not haue bin so muche moued. But now he may not neglect both much people, and the whole bodie of the Church.

Vndoubtedly that zeale of the law which was in them was corrupt: and assuredly euē the very elders declare sufficiētly that they like it not. For thogh they do not condemn it openly, neither sharply complaine of the same, yet bicause they separat thēselues from their affectiō, they secret­ly confesse that they erre. If it had been a zeale according to knowledge it ought to haue begun at them: but they contend not for the law it self, neither do they pretend the due reuerence therof, neither do they sub­scribe to those who are earnest followers of it. Therefore they both sig­nifie that they are of another mind, and also that they doe not allow the superstition of the people. Notwithstanding, it is obiected, that they saie that Paul was burdened with a false report or slaunder. Againe, when they require at his hands satisfaction, they seem to nourish that zeale. I answere, that though that were a true report in some respect wherewith the Iewes were offended, yet was it mixed with a slaunder. Paul did so teach the abrogating of the law, that notwithstanding by this meanes the authority therof did not only continue sound and perfect, but it was more holie. For as we said in the 7. chapter, the ceremonies should be vayne, vnlesse the effect thereof had beene shewed in Christ. Therefore those who say that they were abolished by the cōming of Christ, are so farre from being blasphemous against the lawe, that they rather con­firme the trueth thereof. We must consider two thinges in ceremonies: the trueth, whereto is annexed the efficacie: secondly, the externall vse. Furthermore, the abrogating of the external vse, which Christ brought dependeth herevpon, in that he is the sound body, & that nothing was shadowed in times past, which is not fulfilled in him. This diffreth much from the falling away from the law, to shew the true ende thereof, that the figures may haue an end, and that the spirituall trueth thereof may alwaies be in force. Wherefore we see that they were malitious and vn­iust interpreters, who laid Apostacie to Paul his charge, though he dyd call awaie the faithfull from the externall woorshippe of the Lawe. And whereas they command Paul to make a vowe to that ende, that he may proue himselfe to be a keeper of the lawe, it tendeth to no other ende, sauing that he may testifie that he doth not detest the Lawe like a wic­ked Apostata, who did himselfe shake off the Lordes yoke, and moue o­thers vnto the like rebellion.

That they ought not to circumcise. It was so indeede. For Paul taught that both Iewes and Gentiles were set at libertie. For these sentences are generall with him. [...]. Cor. 7.19. Circumcision is nothing. Againe, we be circum­cised by Baptisme in Christ, Col. 2.11.16 not with circumcision made with handes. Againe, let no man iudge you in meate or drinke, or in choice of feasts, which are shadowes of thinges to come: [...]. Cor. 10.25. but the body is in Christ. Again, whatsoeuer commeth into the shambles, and whatsoeuer is set before you, that eate, asking no question for conscience sake. Againe, Be not inwrapped againe in the yoke of bondage. Seeing that he spake thus e­uery where without exception, Gal. 5.1. he freed the Iewes from the necessity [...] of keeping the Law.

And least I stand too long vppon this, one place shall be sufficien [...] [Page 501] where he compareth the law to a Tutor, vnder which the olde churche was, as in the childhood thereof. But now knowing the grace of Christe it is growen vp, that it may be fre from ceremonies, in that place he spe­keth vndoutedlie both of the Iewes & Gentiles. Also when he saith, Gal. 2.14. that the handwriting of the law, which did consist in decrees, is blotted out and nayled to the crosse by Christe, he setteth free the Iewes as well as the Gentiles from the ceremonies, which he calleth in that place de­crees. But seeing that hee did not precisely reiecte ceremonies, in teaching that the comming of Christ did make an end of the obser­uing thereof: that was no reuolting, as the enuious Iewes thought it to be. Neither were the Elders ignorant of Paul his libertie. Therefore see­ing they vnderstand the matter very well, their meaning is to haue this alone made known to the rude and vnskilfull, that Paul meant nothing lesse, then to persuade the Iews to contemne the law. Therfore they be­hold not the bare matter, but knowing what the common sort thought of Paul by reason of the reports, which went about cōcerning him, they seek to cure the same. Thogh I wote not whether this were more impor­tunate then equal, which they required at Paul his hands. And by this it appeareth how preposterous the crueltie of men is in receiuing false re­ports and how fast a false opinion once rashly receiued, doth stick. It is certain that Iames and his fellowes in office did indeuour to maintaine & defend Paul his good report, & to put away those lies which did hurt his estimation: yet let them doe what they can, they will speake euill of Paul. Vnlesse peraduenture they were too slacke in the beginning, that they might gratifie their countrie men: so that they were not their own men afterward.

22 The multitude must needes come together. The verb is a verb neuter, as if they should say, the multitude must of necessitie com together. For it had been an absurd thing that an apostle of such rare report shoulde not come before the whole multitude of the faithfull. For if hee had es­chewed the light and sight of people, the sinister suspition might haue byn increased. Neuerthelesse we see how modestly the Elders behaued themselues in nourishing concord, when as they preuent the offence of the people in time, sauing that they beare too much peraduenture with their infirmitie, in requiring a vow of Paul. But this moderation must be kept in the church, that the pastours bee in great authoritie, & yet that they rule not proudly as Lords, neither despice the rest of the body. For the distinction of orders, which is the bond of peace, ought not to bee any cause of discention.

23 Doe that which we say to thee. The Elders seeme (as I said euen now) to be faln vnto a foolish pāpering through too much loue of their natiō. But the manifest iudgement of that thing dependeth vpon the circum­stances, which are hid frō vs at this day: yet they knew thē wel. The whol body almost did consist vppon Iewes, so that they needed not to feare the offending of the Gentiles. For in other regions this was the cause of departure, because euery man was wedded to his own custome, & would prescribe a law to others. Furthermore they had at Ierusalē many things which might prouoke them to keepe the ceremonies of the law, so that [Page 502] they had a greater excuse, if they did more slowly forsake them. And thogh their zeale wer not void of fault, yet as it was an hard matter to reform it, so it could not be don at a sodain. We see how this superstitiō was scarce in long time pulled from the apostles: & bicause new disciples came daily vnto the faith, the infirmitie was nourished in all together. And yet notwithstanding we must not deny but that ignorance was coupled with obstinacie, which the Elders did neuerthelesse tollerate, least they shuld do more hurt by vsing violent remedies. I leaue it indifferent whether they did passe measure or no.

Hauing a vow vpon them. Though these foure be reckoned among the faithful, yet their vow was superstitious. Wherby it appeareth that the apostles had much trouble in that natiō, which was not only hardned in the worship of the law through long vse: but was also naturally malipart, & almost intractable. Though it may be that these men were as yet but nouices: & therefore their faith was yet but slender & scarce well fra­med, wherefore the doctors did suffer them to performe the vow which they had vnaduisedly made. As touching Paul, bicause he made this vow not moued thereunto by his owne conscience, but for their sakes, with whose error he did bear, the case stood otherwise with him. Notwithstā ­ding we must see, Sap. 18.18. whether this were one of the indifferent ceremonies, which the faithful might omit or keep at their plesure. It semeth indeed to haue in it certain thinges, which did not agree with the profession of faith. But bicause the end therof was thanksgiuing (as we said before in the 18. cha.) & there was nothing in the rite it self repugnāt to the faith of Christ: 1. Cor. 9.20. Paul did not dout to descend thus far, to make his religiō kno­wen. Therefore Paul did that which he saith of himself elswher: because he made himself a cōpaniō of those which followed the law, as if he him self were in subiection to the law. Finally hee was made all things to all mē, that he might win all: to wit, euen vnto the altars, so that he might pollute himselfe with no sacrilege vnder a colour of loue. It had not bin so lawfull for him to go vnto the solemne sacrifice of satisfaction. But as for this part of the worship of God, which consisted in a vow, hee might do it indifferently: so it were not done for religions sake, but only to sup­port the weeke. But it was neither his intent to worship God with this rite, neither was his conscience tied, but he did freley submit himself to his weak brethren.

24 Which they haue heard of thee are nothing. They seem to persuade Paul to dissemble. For the rumor rose not vpon nothing, that he did call away the Iewes from the ceremonies, and that he did not walk in obser­uing the law. But we must remember that which I said euen now, that it was sufficient for Paul and the Elders, if they could remoue the slaun­der which was vniustly raised, to wit, that he was a reuolt from the lawe: and there might a better opportunitie be offred shortly, that in purging himselfe hee might call them backe by little and little from their error. Neither was it good or profitable that Paull shoulde be counted an ob­seruer of the lawe any long time, as the disciples were then commonlie: for by this meanes a thick veile should haue been put before their eyes, [Page 503] to darken the light of Christ.

Wherfore let vs know that Paul did not dissemble, but sincerely pro­fesse, that he did not hate the law: but that he did rather thinke reue­rently of it. They will him to bestow cost together with them, because they were wont to put their money together, that they might offer sa­crifice together.

25 And as concerning those which haue beleeued. They adde this, least they be thought to go about to take away or cal back that liberty which they had graunted to the gentiles, so that they may bee burdened with some preiudice. But in the meane season they seem to keep the Iewes in bondage, from which they set free the gētiles alone in plain words. I an­swere, forasmuch as the estate of al was like, like libertie was granted to both. But there is mention made of the Iewes, who were so addicted to their obseruations and ceremonies, that they woulde not take to themselues, that liberty which they might wel chalenge. But the Apo­stles did by name prouide for the gentils, lest the Iews after their wōted custome, should reiect them as profane & vncleane, because they were neither circumcised, neither nousled vp in the worship of the lawe. Mo­reouer, least I lade the paper with a superfluous repetition, let the rea­ders repaire vnto the 15. chapt. Ch. 15.22. where they shall find those things which appertaine vnto the exposition of this decree.

26 Whereas some accuse Paule of subtletie, as if hee did playe the Hypocrite, I haue before refuted this. Yet I doe not denie but that he graunted to do thus much at the request of the brethren, being ther­vnto in a manner enforced. Therfore it hath more colour, and is (as they say) more disputable, that he was too easily intreated; and too ready to obey: and yet I doe not admit that which some men say, that it went not wel with Paul, because taking vpon him a new and vnwonted person, he did not so constantly as he was woont mainteine the liberty purchased by Christe. I confesse indeede that God doth oftentimes punish foolish purposes with vnhappy successe: but I see not why this should be applied [Page 504] to Paul, who through volūtary subiection sought to win the fauor of the rude & such as were not throughly instructed, that he might doe them good: being about to doe that, not willingly, but because he had rather yeeld to the brethren, thē stick to his own iudgemēt Furthermore, when he was once admitted, he might fitly haue passed ouer to moderate that zeale. His curtesie doth rather deserue great praise, in that he doth not only gently abase himself for the vnskilful peoples sake: but doth also o­bey their foolishnes, who did vnworthely, & against reason suspect him. He might wel haue reproued thē, because they had bin so ready to be­leue reports contrarie to his estimation. In that he abstaineth, he shew­eth great patience: in that he winneth their fauour so carefully, it is sin­guler modesty. Moreouer, he might haue been more rough and rounde with Iames & his fellowes in office, because they had not bin more dili­gent to root out errors from among the people. For though it be certain that they taught faithfully: yet it may be that the sight of the temple, & the verie feare of the lawe did hinder them in defending the vse of li­bertie. But Paul whether he went from his right of his own accord, or whether he thinke that they see better what is expedient, then he, doth follow their counsel. And wheras false Nicodemites following this exā ­ple of Paul, goe about to colour their trecherous dissimulation, whiles they pollute themselues with al filthines of popery, it needeth no long refutation. They boast that they do this to win the weake brethren, or that they follow their veine thus farre, as if Paul did yeeld to them in all things without choise. If being Iewes they should take vppon them ac­cording to the prescript of the law, to fulfil among the Iewes a vowe in­fect with no idolatrie, then might they proue thēselues to be like Paul. Now for as much as they inwrappe themselues in grosse and altogether wicked superstitions, and that because they wil escape the crosse, what likelihood is that which they imagine?

27 The Iewes which came from Asia. It is certaine that these men were enimies to the name of Christ and of Christians, so that whiles Paul is bent to pacifie the faithful, he incurreth the rage of the enimies. Those of Asia are in deed the raisers of the tumult▪ but the minds of al the peo­people were so corrupt with the hatred of him, that they al became partners in the furie. But this place teacheth, that we must not take it impa­ciently, if at any time our hope be frustrate, and our counsels which we haue taken with a right and holy affection fall not out well, that our actions may haue an happie end. We must attempt nothing, but with a good conscience and according to the Spirite of God. But and if things come not to passe as wee would euen then, let that inward feeling vp­hold vs, that we know that God alloweth our desire, though it be laide open to the reproches and mockes of men: neither let it repent vs of our gentlenes, if at any time the wicked reward vs otherwise than wee de­serue.

28 Men of Israel, Helpe. They crie out as if they were in extreame dan­ger, and they call vpon all men to helpe them, as if all religion were in hazard. Whereby we see with what furious hatred they were inflamed [Page 505] against Paul, onely because in shewing that the full and perfite truth is found in Christ, he taught that the figures of the Law had an end. Now whereas they conceiue a false opinion hauing seene Trophymus, they do more bewray by this headlong lightnes how venemous they be. They accuse Paul of sacrilege. Why? because he brought into the Temple a man which was vncircumcised. But they laid a most cruell crime to the charge of an innocent through a false opinion. Thus the boldnesse of those men vseth commonly to bee preposterous, who are carried away with an opinion conceiued before. But let vs learne by such examples to beware of the distemperature of affections, and not to let light preiudices haue the raine, least we runne headlong vpon the innocent, being carried with blind force.

30 And the Citie was moued. Wee see in this place the vanitie of the common people, which count Paul a condemned man before euer they heare him. Whereas the citie is moued about godlines, it is no mar­uell: but this is a point of peruerse zeale and mad rashnes, in that they set themselues against Paule before they knowe his matter. For in this corruption of nature, frowardnes is ioined with foolishnes: so that those will readily of their owne accord make haste to maintaine an euil cause, who can hardly be moued with many exhortations to do well. This is a hard case, that the whole world should be armed against vs at a sodaine through the perswasion of a fewe: but seeing it pleaseth the Lorde it should bee so, let euery one of vs prepare himselfe by this and such like examples to suffer all manner assaults and to beare and abide albrunts.

31 As they sought to kill him. Assuredly the force of satan appeareth therein, in that he driueth the people headlong into such rage, that whē they haue shut the doares of the Temple, being not content with meane punishment, they conspire to put Paul to death. Wee must thus thinke with our selues, that Sathan doth pricke forward the enimies of godli­nesse, least their rage how cruell and troublesome so euer it be, trouble vs. On the otherside appeareth the wonderfull goodnes of God, when as he raiseth vp the chiefe captaine at a sodaine, that hee may deliuer Paul from death. He himselfe thought vpon no such thing, but he came to appease the tumult which was raised among the people: but the Lord sheweth a more euident token of his prouidence, because Paul his life was deliuered from such present danger without mans counsell. Thus doth he suffer the faithful not only to labor, but to be almost oppressed, that hee may deliuer them from death more wonderfully. Luke calleth him the chiefe captaine of the band improperly, seing euery chiefe cap­tain was set ouer a thousand: which doth also appeare by the text, where he saith that the chiefe captaine tooke with him vndercaptaines.

32 And when they saw the chiefe captaine. Those whose furie neither the maiestie of God, ne yet the reuerence of the temple could once stay, be­gin to relent when they see a prophane man. Wherby it appeareth that theye were set on fire rather with barbarous crueltie than zeale. Nowe whereas the chiefe captaine bindeth Paul with chaines, hee declareth thereby sufficiently that he came not to ease him. The vnbeleeuers wold attribute this to fortune: but the Spirit hath depainted out vnto vs the prouidence of God as in a table reigning amidst the confused vprores of men. And though this be very hard that this holy minister of God is so shamefully handled: yet the equitie of the chiefe captaine is to be com­mended, if hee bee compared with the Iewes. Hee bindeth him with chaines, as if he were some euill doer or some wicked person: yet doth he vouchsafe to heare him when he is bounde, whom they did beat vn­mercifully: neither doeth hee determin to handle him hardly before he knew his cause. Yea this was the best way to mitigate their cruelty, be­cause they thought that Paul should be punished immediatly.

34 Some cried one thing and some another. The madnesse of the raging people, doth bewray it selfe on euery side. They make horrible outcries, whereof one is contrary to another. Neuerthelesse they desire with one consent to haue him put to death, who was conuict of no offence. In the meane season we need not doubt but that they were blinded with a co­lor of holy zeale: but the truth of the cause wel known, maketh mē truly zealous, as it maketh them true martyrs of God: but rage bewraieth di­uellish madnes. Whereas mention is made in this place of the campe or fortresse, we must know that the soldiars which were placed to gard the City, had a place which was trenched & fortified on euerie side, which [Page 507] they might defend as if it were a castle, & from which they might beat backe all assaultes if any sedition were raised. For it had not been good for them to haue been dispearsed here and there in diuers Innes, seeing the people were treacherous, and the Citie troublesome. And wee ga­ther by this that the place was high, because Luke saith, that when they came to the steps, Paul was carried of the soldiers. And whether the sol­diers did lift vp Paul on high that they might bring him safe to the sta­tion or campe, or he was thus tost with the violence of the crowde, this was no dutie of fauour. But the greater the crueltie of those which fol­lowed him was, God did more plainly declare that he was fauourable to his seruant in sparing his life, least if hee should haue been murdered in the tumult, his death should haue wanted due frute.

37 May I speake vnto thee. Paul offered himselfe to defend his cause which all the seruaunts of God must do. For wee must doe our indeuour to make our integritie knowen to all men least through our infamie the name of God bee blasphemed. But when the chief captain demandeth whether Paul be not that Egyptiā which was a murtherer, which a litle before had ledde away a companie of men, let vs learne that how mo­destly and quietly soeuer the ministers of Christ, behaue themselues, and howesoeuer they bee voide of all fault, yet cannot they escape the reproches and slaunders of the worlde. Whiche thing wee must note for this cause, that wee maye acquaint our selues with rebukes: and that in well dooyng wee may bee prepared too bee euill spoken of. When hee asketh him concerning the Egyptian, he meaneth not Theudas the sorcerer, as some men falsly suppose: of whom Gama­liel made mention before in the fift Chapter, Ch. 5.37. and of whom Iosephus speaketh more in his twentieth of antiquities. For besides that wee reade there that Theudas carried awaie onelie foure hundred menne, and the chiefe Captaine reckoneth vp in this place foure thousande, and saith that they were all murtherers: that is more, in that Theu­das raised that faction during the reigne of Tiberius or Augustus Cae­sar, whereof remained onlie an obscure report: because so soone as a troupe of horsemen was sent after them, they were forthwith destroi­ed. Notwithstanding it seemeth to me that Iosephus is deceiued in that where he saith first that Cuspius Fadus was sent by Claudius, and then hee addeth that Theudas was of him ouercome: seing I haue before shewed that that former insurrection was made at such time as Claudi­us was but a priuate man.

Though he disagree much with Lukes narration euen in the num­ber, seing he saieth that there were about thirtie thousand made part­ners in the sedition: vnlesse happily we expound it thus, that after hee was put to flight by Felix, he fled into the wildernesse with fower thou­sand. And it had bin an absurd thing that the number should be made ten times greater, as also that a troupe hauing no skill in warre or being altogither without courage shoulde haue bene defamed with the name of murderers. For as Iosephus doeth witnesse, that seducer had decei­ued the simple and credulous common people with false promises, [Page 508] boasting that he was a prophet of God which would lead the people dry foote through the midst of Iordane. But the same Iosephus putteth the matter out of doubt, when hee saith that an Egiptian a prophet did ga­ther together a band of men, vnder Foelix the president and did carry them into mount Oliuet: whereof foure hundred were slaine, two hun­dred taken, and the residue dispearsed. The historie was fresh in me­morie. Againe, forasmuch as the authour of the sedition was escaped: & the region filled with murtherers, it is not without cause that the chiefe captaine demaundeth of Paul, when he seeth all men so hate him, whe­ther he were that Egiptian. Luke recordeth no longer conference had betweene the chiefe captain and Paul: yet it is likely, forasmuch as both of them vnderstood the Greeke tong, that they had farther talk Wher­by it came to passe, that so soone as Paul had wel purged himself, he had licence graunted him to speake to the people. For the chiefe captaine would neuer haue suffered a wicked man to make any publik speech in a citie, which was so sore suspected.

CHAP. XXII.

2 Though wee may gesse by the beginning of this speech, what was Paul his drift: yet because he was interrupted, we know not certainelie what hee was about to say. The summe of that part which is resited is this, that, Forasmuch as he was well and faithfully instructed in the do­ctrine of the Law, he was a godlie and religious worshiper of God in the sight of the world. Secondly that hee was an enimie to the Gospell of Christ, so that hee was counted among the priests one of the principall maintainers and defenders of the Law. Thirdly that he did not change his sect vnaduisedly: but that being tamed and conuict by an Oracle from heauen, he gaue his name to Christ. Fourthly that he did not em­brace vnknowne things, but that God appointed him a faithful teacher, of whom he learned al things perfectly. Lastly that when he was retur­ned to Ierusalem, and sought to doe good to his countrimen, God did [Page 509] not permit him. So that he brought not the doctrine of saluation vnto forraine nations without good consideration, or because hee hated his owne nation, but being commanded by God so to do.

Men, Brethren and fathers. It is a wonder that hee giueth so great ho­nour yet to the desperate enimies of the Gospel: for they had broken al bonde of brotherly fellowship, and by oppressing the glory of God, had spoiled themselues of all titles of dignitie. But because Paule speaketh in this place as some one of the people, he speaketh so louingly vnto the bodie it selfe, and vseth towards the heads words honourable, without dissembling: and surely because their casting off was not made knowne as yet, though they were vnworthie of any honour, yet it was meete that Paul should reuerently acknowledge in them the grace of Gods a­doption. Therefore in that he calleth them Brethren and Fathers, hee doth not so much regard what they haue deserued, as into what degree of honour God had exalted them. And all his Oration is so framed, that hee goeth about to satisfie them freely in deede and without flat­tering, yet humblie and meekely. Therefore let vs learne so to reue­rence and honour men, that wee impaire not Gods right. For which cause the Popes pride is the more detestable, who seing hee hath made himselfe an high Priest without the commaundement of God, and the consent of the Church: he doth not onely chalenge to himselfe all titles of honour, but also such tyrannie that hee goeth about to bring Christ in subiection, as if when God doeth exalt men, he did resigne vp his right and authoritie to them, and did stoupe downe to them.

2 That he spake Hebrue. This is in deede an vsuall thing, that when men which speake diuerse languages are togither, we heare those more willingly who speake our owne language: but the Iewes were mooued with an other peculiar cause, because they imagined that Paul was of­fended with his owne kinred, so that hee did euen hate their tongue, or that he was some roge which had not so much as learned the speech of that nation whereof he said he came. Nowe so soone as they heard their owne language, they beginne to haue some better hope. Further­more it is vncertaine whether Paul spake in the Hebrew or in the Sy­rian tongue: for wee knowe that the speech of the Iewes was cor­rupt and degenerate after their exile, for as much as they had much from the Chaldeans and Syrians. For mine owne part I thinke, that because hee spake as wel to the common sort as vnto the Elders, he vsed the common speech which was at that day vsuall.

3 I am a Iewe. As all things were out of order at that day among the Iewes, manie roges and vagabounds, to the ende they might haue some shrowd for their wickednesse, did falsely boast that they were Iewes. Therefore to the ende Paule may acquite himselfe of this sus­pition, hee beginneth at his byrth: that done hee declareth that hee was knowne in Ierusalem, because he was brought vp there of a childe: though this latter thing seemeth to bee spoken not onely for certain­ties sake: but because it skilled much that this should also bee knowne, how well he had bin instructed.

There is nothing more bolde to cause trouble than vnlearned men. And at that day the gouernement of the Church was so decayed, that religion was not onely subiect to sectes, but also miserablie mangled and torne in peeces. Therefore Paul nameth his master least any man may thinke that he had not beene nousled vp in learning, and therefore had hee forsaken the worshippe of the fathers. As many men who are not trained vp in learning, forget their nature and growe out of kinde. But Paul saieth chiefely that he was well taught in the Law, that the Iewes may vnderstande, that it was not through ignorance (as it falleth out oftentimes) that hee causeth such adoe, and doeth counterfaite their monsters.

Chap. 5.34.It is to bee doubted whether this bee that Gamaliel of whom men­tion is made before. Schollars are saide to sit at their masters feete: because forasmuch as they bee not as yet of stronge and sound iudge­ment, they must bring such modestie and aptnesse to bee taught, that they must make all their senses subiect to their masters, and must depende vppon their mouth. So Marie is saide to sit at Iesus his feete, Luk. 10.39. when shee giueth eare to his doctrine. But and if such reue­rence bee dew to earthly masters, howe much more ought wee to pro­strate our selues before the feete of Christ, that wee may giue eare to him when hee teacheth vs out of his heauenly throne? This speech doeth also put boyes and younge men in remembraunce of their duetie, that they bee not stoute nor stubberne, or that they bee not puffed nor lifted vp against their masters through some foolish confi­dence, but that they suffer themselues quietly and gently to be framed by them.

Taught in the Lawe of the Fathers. The olde interpreter doeth trans­late it worde for worde, Taught according to the trueth of the Fathers Lawe: sauing that [...] is rather a perfect way than trueth. Not­withstanding the question is, What hee meaneth by this perfect way, seeing all of them had one and the same forme of the Lawe. Hee seemeth to mee to distinguish that purer forme of knowledge where­in hee had beene trayned vp, from the common instruction, which did more disagree with the true and naturall meaning of the Lawe. And although the Lawe of the Lorde was then corrupt by manie ad­ditions euen among the best Docters: yet because religion was alto­gither there corrupt among manie; Paul doeth for good causes boast that hee was both well and also diligently instructed in the Lawe of the Fathers: or (which is all one) Exactly or perfectly, least any man should thinke, that he had forgotten onely some smal smattering, as if he were one of the common sorte.

But because manie who are well taught, are notwithstanding full stufte with Epicurish contempt of God, hee declareth that hee was zealous towarde God: as if hee shoulde say that the serious studie of godlinesse was annexed to doctrine, so that hee meant not to dal­ly in holy thinges, as prophane men doe of set purpose confounde all things.

But because this his zeale was altogether rash, hee maketh himself like to the other Iewes for that time. Notwithstanding this may be taken in good part, that he did long ago no lesse worship god from his heart then they did then.

4 I persecuted this way. This is the second point, that he was an e­nemie to Christ his doctrine: and that he was more feruent in resisting the same then all the rest, vntill hee was pulled backe by the hande of God: which thing hee sayeth the chiefe Priest and Elders can testifie. Therefore there can bee no suspition in such a sodaine change. Wher­as hee saieth, that hee had letters giuen him to deliuer to the brethren, it must bee referred vnto the Iewes, as if hee had called them his coun­trie men: but hee meant to appease them with a more honourable tytle. For this is Paule his drifte, that hee may declare his natu­rall and lawefull beginnyng which hee tooke of that nation: and al­so howe desirous hee was to bee linked with them in friendshippe.

6 And it happened. Because this historie was expounded more at large in the ninth Chapter, I will onely briefely touch those thinges which were there spoken. But this is peculiar to this present place, that Paul reckoneth vp his circumstances, that by them he may proue that hee was conuerted by God. And this is the thirde member of the Ser­mon: otherwise this chaunge shoulde haue beene thought to haue pro­ceeded of inconstancie, or rashnesse, or else it shoulde not haue beene voide of some infamie. For nothing is more intollerable than to start aside from the course of godlinesse which men haue once entred: and also not to doe that which they are commaunded to doe. Therefore least any man might suspect Paul his conuersion, hee proueth by ma­ny myracles which hee bringeth to light, that God was the authour thereof. In the night season there appeare oftentimes lightnings, which come of the hoate exhalations of the earth: but this was more strange, that about noone a sodayne light did not onely appeare, but did [Page 512] also compasse him about like a lightening, so that through feare thereof he fell from his horse, and lay prostrate vpon the ground. Another my­racle, in that he hard a voice frō heauen: another, in that his cōpanions heard it not as well as hee. Also there folow other things, that after that hee was sent to Damascus the euent is correspondent to the oracle: be­cause Ananias commeth to meet him. Also in that his sight is restored to him in a moment.

I fell to the earth. As Paul was puffed vp with Pharisaical pride, it was meet that he should be afflicted and throwen down, that he might hear Christ his voice. He would not haue despiced God openly, neither durst he refuse the heauenly oracle: yet his mind should neuer haue been fra­med vnto the obedience of faith, if he had cōtinued in his former state: therefore he is throwen down by violence, that hee may learn to hum­ble himselfe willingly. Furthermore, there is in Christe his woordes onelye a briefe reprehension, which serueth to appease the rage of Paul beeing so cruelly bent. Neuerthelesse wee haue thence an excel­lent consolation, in that Christe taking vppon him the person of all the Godlie, doth complaine that whatsoeuer iniurie was done to them, was done to him. And as there canne no sweeter thing bee imagined to lenifie the bitternesse of persecution, then when wee heare that the sonne of God doth suffer not onelie with vs, but also in vs: so againe the bloudy enemies of the Gospell, who being nowe besotted with pride, do mocke the miserable Church, shal perceiue whom they haue woun­ded.

9 They which were with mee. I shewed in the other place that there is no such disagreement in the woordes of Luke, as there seemeth to bee. Luke said there, that though Paul his companions stood amazed, yet heard they a voyce. But in this place he saith they heard not the voyce of him which spake to Paul, though they saw the light. Surely it is no absurd thing to say that they heard some obscure voice. Yet so that they did not discerne it as Paul himselfe, whom alone Christ meant to staye and taime with the reprehension. Therefore they heare a voyce, be­cause a sound doth enter into their eares, so that they knowe that some speaketh from heauen, they heare not the voice of him that spake to Paul, because they vnderstand not what Christ saith. Moreouer they see Paul compassed about with the light, but they see none which speaketh from heauen.

10 What shall I doe Lord? This is the voice of a tamed man, and this is the true turning vnto the Lord, when laying away all fearcenesse and furie, wee bowe downe our neckes willingly to beare his yoke, and are readie to doe whatsoeuer he commaundeth vs. Moreover this is the beginning of well doing, to aske the mouth of God. For their labour is lost who thinke vppon repentance without his worde. Furthermore in that Christ appointeth Ananias to bee Paule his master, hee doeth it not for any reproch, or because he refuseth to teach him: but by this meanes he meaneth to set forth and also to bewtifie the outward mini­sterie of the Church.

And euen in the person of one man he teacheth vs that we must not grudge to heare him speake with the tongue of men. To the same ende tendeth that which followeth immediatly, that he was blind, vntil offe­ring himselfe to become a scholar, he had declared the humilitie of his faith. God doth not in deed make blind all those whom he will lighten: but there is a general rule prescribed to al men, that Those became foo­lish with themselues, who will be wise to him.

12 One Ananias. Paul proceedeth now vnto the fouerth point: to wit that he did not onely giue his name to Christ being astonyed with my­racles: but that hee was also well and throughly instructed in the do­ctrine of the Gospel. I haue already saide that Ananias met Paul not by chance, but through the direction of Christ. And whereas he giueth him the title of godlinesse as concerning the Lawe, and saieth that hee was well reported off by the whole nation, in these words he preuenteth the wrong opinion which they might conceiue. As they loathed the Gentiles so they would neuer haue allowed any teacher comming from them. And one that had reuolted from the Law should haue ben most detestable. Therefore he witnesseth that he worshipped God according to the Law, and that his godlines was knowne and commended among all the Iewes, so that they ought not to suspect him. These wordes ac­cording to the Law are ignorātly by some coupled with the text follow­ing, that he was approued according to the Law. For Ananias his reli­gion is rather distinguished by this marke from the superstitions of the Gentiles. Though we must note, that the Law is not mentioned to esta­blish the merits of works, that they may be set against the grace of God: but Ananias his godlinesse is clearely acquited of al euil suspition which might haue risen among the Iewes. And seing that he restoreth sight to Paul with one word: it appeareth thereby that he was sent of God, as I haue said before.

14 The God of our fathers. As nothing is more fit to prouoke vs ioyful­ly to goe forward towarde God, than when wee knowe that God doeth preuent vs with his free goodnesse, that hee may call vs backe from de­struction to life: so Ananias beginneth heere. God saith he, hath ordai­ned thee to knowe his will: for by this meanes Paul is taught that God [Page 514] had respect vnto him at such time as he went astray, and was altogither an enimie to his owne saluation: and so Gods predestination doth abo­lish all preparations which Sophisters imagine, as if man did preuent Gods grace by his owne free will. In calling him the God of the Fathers, hee reneweth the rembrance of the promises, that the Iewes may know that the newe calling of Paul is ioyned with them: and that those fall not away from the Lawe, who passeouer vnto Christ. Therefore Paul confirmeth that by these wordes which hee auouched before in his owne person, that hee had not made any departure from the God of Abraham, whome the Iewes had in times passed worshipped: but that hee continueth in the auncient worshippe which the Fathers did vse, which hee had learned out of the Lawe. Wherefore when the question is about religion, let vs learne by the example of Paule, not to imagine any newe God (as the Papistes and Mahometistes haue done, and as all heritikes vse to doe) but let vs retaine that God who hath reuealed himselfe in times past to the Fathers, both by the Lawe, and also by diuerse Oracles. This is that antiquitie wherein wee must remaine, and not in that whereof the Papistes boast in vaine, who haue inuented to themselues a straunge God, seeing they haue forsaken the lawfull Fathers.

The same is to bee said at this day of the Iewes, whose religion seing it disagreeth with the Lawe and the Prophets, their God must also bee degenerate and feigned. For hee who would in times past be called the God of Abraham and of the fathers, appeared at length in the person of his sonne, that hee may nowe be called by his owne name or title the Father of Christ. Therefore he which reiecteth the sonne, hath not the father, who cannot bee seperated from him. And Ananias saieth that it commeth to passe through the free Election of God, that the truth of the Gospell doeth now appeare to Paule: whereuppon it followeth that he did not attaine vnto this by his owne industrie, which the expe­rience of the thing did also declare. For nothing was more stubberne than Paule, vntill Christ did tame him. And if wee desire to knowe the cause and beginning, Ananias calleth vs backe vnto the counsell of God, whereby hee was appointed and ordained, and assuredlie it is a more precious thing to knowe the will of God, then that men can at­taine vnto it by their owne industrie. That which Ananias affirmeth of Paul ought to bee translated vnto all, that the treasure of faith is not common to all: but it is offered peculiarly to the Elect. Furthermore it appeareth more plainly by the next member what this will of God is: for God spake at sundrie times and many wayes by his Prophetes; but last of all hee reuealed and made knowne his will and himselfe whollie in his sonne.

To see the iust. Seeing all the Greeke bookes in a manner agree to­gither in the Masculine gender: I wonder why Erasmus woulde rather translate it in the Neuter, Which is Iust: which sense the readers see to be colde and farre fet. Heb. 1.1. Therefore I doe not doubt but that Iust is taken in this place for Christ: and the text runneth very finely thus: because [Page 515] it followeth immediatly after, & Heare a voice from his mouth. And it is certaine that all the godly and holy men did most of all desire that they might see Christ. Thence flowed that confession of Simeon, Lord now lettest thou thy seruāt depart in peace: bicause mine eies haue seene thy saluation. Therfore this seing, which godly kings and prophets did most earnestly desire, as Christ himselfe doeth witnesse, Luke. 2.29. Luk. 10.24. is not without cause extolled as a singular benefite of God. But because the sight of the eyes should profite little or nothing, which wee knowe was to manie deadly, hee adioyneth the hearing of the voice. Ananias setteth downe the cause why God did vouchsafe Paul of so great honour, to wit, that hee might be to his sonne a publike witnesse: and hee doth so prepare him, that he may learne not onely for himselfe alone: but that he may haue so much the more care to profit, because he shalbe the teacher of all the whole Church.

16 And now why tarriest thou? It is not to be doubted but that Ananias did faithfully instruct Paul in the principles of godlinesse: for he would not haue baptized him if hee had beene voide of true faith. But Luke passeth ouer many things, and doth briefely gather the summe. There­fore seing Paul doth vnderstand that the promised redemption is nowe giuen in Christ: Ananias saieth for good causes that nothing ought to stay him from being Baptized. But when hee saieth, why tarriest thou? hee doeth not chide Paule, neither doeth hee accuse him of slackenesse: but hee doeth rather amplifie the grace of God by ad­ding Baptisme. The like sentence had wee in the tenth Chapter, Cha. 10.47. Can any man let those from being Baptized with water, who haue the holy Ghost giuen them euen as wee? But when hee saieth, Wash away thy sinnes: by this speech hee expresseth the force and fruite of Baptisme: as if hee had saide, Wash away thy sinnes by Baptisme. But because it may seeme that by this meanes more is attributed to the outwarde and corruptible element than is meete. The question is whether Bap­tisme bee the cause of our purging. Surely for as much as the bloode of Christ is the onely meanes whereby our sinnes are washed away: and as it was once shedde to this ende, so the holy Ghost by the sprinkling thereof through faith doeth make vs cleane continually, this honour cannot be translated vnto the signe of water, without doing open iniu­rie to Christ and the holy Ghost: and experience doeth teach howe earnestly men be bent vnto this superstition. Therefore manie godly men, least they put confidence in the outwarde signe, doe ouermuch extenuate the force of Baptisme. But they muste keepe a measure, that the Sacramentes may bee kept within their bounds, least they darken the glorie of Christ: and yet they may not want their force and vse. Wherefore wee must holde this, first that it is God alone who wa­sheth vs from our sinnes by the blood of his sonne: and to the ende this washing may be effectuall in vs, he worketh by the hidden power of his Spirit. Therefore when the question is concerning remission of sinnes, wee must seeke no other authour thereof, but the heauenlie Father: [Page 516] we must imagine no other materiall cause, but the blood of Christ, and whē we be com to the formal cause, the holy ghost is the chief: but ther is an inferiour instrument and that is the preaching of the word & bap­tisme it self. But though God alone doth worke by the inward power of his Spirite, yet that doth not hinder, but that he may vse at his pleasure such instruments and meanes as he knoweth to be conuenient, not that he includeth in the element any thing which he taketh either from his spirite or from the blood of Christ, but because he will haue the signe it selfe to be an 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, [Page 517] that they rather drown Christ in Baptisme, and pollute his sacred name by their inchantments.

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 [Page 518] 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 touching the Iewes. The question is whether it were lawfull for Paul, to obiect these reasons to Christ: for it is as much as if he did auouch that that is probable, which Christ saide coulde not be. I an­swere, that God giueth his saintes leaue, familiarly to vtter their affe­ctions before him: especially when they seeke no other thing but the confirmation of their faith.

If any man stand in his own conceit, or stubbernely refuse that which God commaundeth, his arrogancie shall be worthily condemned: but God vouchsafeth his faithfull seruants of a singular priuilege, that they may modestly obiect those things which may call them backe from the desire to obey: to the end that being free from lets, they may wholly ad­dict themselues to serue God: as Paul, after that he was taught that it pleased the Lord that it should be so, he doth not gainesay nor contend any longer: but being content with that one exception, and making an end there, he maketh himselfe ready to take his iorney, which he see­med to be loth to take. In the meane season whereas the Iewes are not touched with so many myracles, their stubbernes and pride which can not be tamed, is discouered. Which vpbraiding did vndoubtedly cause them to rage.

22 Away with such a fellowe. Luke sheweth heere howe outragiouslie Paul his sermon was interrupted. For they doe not onely opppresse him with their crying, but they desire to haue him put to death: where it doeth also plainelie appeare howe frensie pride is. The Iewes con­ceiued so great good liking of themselues, that they did not onely de­spice [Page 519] all the whole worlde in comparison of themselues, but they stoode also more stoutly in defense of their owne dignitye then of the Lawe it selfe: as if al religion did consist in this, that Abraham his stocke might excell all other mortall men. So now they rage against and raile vpon Paul, because hee saide that hee was sent to bee the Apostle of the Gen­tiles: as if God were bounde by his owne liberalitie to suffer the con­tempt of his power in the wicked and vnthankfull, on whom he bestow­ed excellent graces aboue all other. And it is no maruell if there were suche fiercenesse and fury at that day among the Iewes, seeing that be­ing by all meanes wasted, and accustomed to suffer extreme reproches at this daye, they cease not notwithstanding to swell with seruile pride. Rom. 11.5. But these be fruites of reprobation, vntil God gather together the rem­nant according to Paul his prophecie.

24 The chiefe captaine. It was well and wisely done of the chiefe cap­tayne, thus to withdraw Paul from the sight of the people: forasmuch as his presence did moue and more prouoke them who were alreadye too muche mooued. For by this meanes he prouideth for the life of the holie man, and partly appeaseth the madnesse of the people. But when he commaundeth him to be scourged, to whose charge hee hearde no certayne crime laide, hee seemeth to deale vniustly: and yet this iniu­rie was not without colour: because it was likely that it was not with­out cause, that all the people had conspired to putte one manne to death. Therefore a vehement presumption was the cause of so straite examination. But we must note that this is a common custome among politike menne, that they bee iust iudges so farre as is expedient for [Page 520] them: but if they be called away by profite, then they go out of the way. Neuerthelesse it is sufficient for them to colour this their wickednesse with the title of wisdome, because they hold that generall principle, that the world cannot be gouerned without some shewe or colour of iustice. But in all actions that subtiltie whereof I spake doth preuaile, that they consider rather what is profitable, then what is equall and right.

25 Is it lawfull. He alleageth first the priuiledge of the citie, then he defendeth himselfe by common lawe. And though there were more weight in the second point (to wit, that it is not lawfull to scourge a man before his cause is heard) yet should he haue preuailed nothing, vnlesse the centurion had been more moued with the honour of the Romaine Empire, for nothing was then more hainous thē to doe any thing which was contrarye to the libertie of the people of Rome. Valerius his law, the law of Porcius and of Sempronius & such like did forbid that no man should doe any violence to the body of the citie of Rome without the commaundement of the people. The priuiledge was so sure and ho­ly that they thought it to be not only a deadly offence: but also such an offence as could not be purged, that a citizen of Rome should bee bea­ten.

Therfore Paul escaped rather by the priuiledge then by cōmon e­quitie, yet did he not dout in a good cause to beare of the iniurie which was prepared for him, with this buckler of the citie. But wee must know that he did so alleage the right & priuiledge of the citie, that the chief captain was brought to beleeue him: because his words should not haue been credited vnlesse he had vsed some proof. Moreouer it was no hard matter for a man who was well knowen to bring foorth witnesses. Wee alleaged a cause in the sixteenth chapter, Cha. 16.37. why he suffered himself to be scourged at Philippos, which he now preuenteth by his owne declarati­on: to wit, because hee shoulde not haue been heard in a tumult raised a­mong the common people. But because he hath nowe to deale with the souldiers of Rome, who did behaue themselues more moderately and grauely, he vseth the opportunitie.

26 This man is a Romane. Some man may maruel that he was so cre­dulous, who was appointed to be chiefe in examining Paul, that he doth affirme the thing, as if hee knew it to be so. For if hee ought to beleeue Paul his wordes, euery malefactour might by this shift haue escaped punishment. But this was their manner of dealing, hee which did say that he was a citizen of Rome, vnlesse hee could bryng in some which knewe hym, or proue it lawefullie, hee was punished. For it was death for any man to pretend the freedome of the citie falsly. Wherefore the Centurion referreth the matter vnto the chiefe captaine, as doubting thereof: and he (as wee haue said) doth streightway examine the mat­ter more throughly. And though Luke doeth not expresse by what testi­monies Paul did proue himselfe to bee a citizen of Rome: yet vndoub­tedly the chiefe captaine knewe the truth of the matter before he loo­sed him.

[Page 521]28 With a great summe. The chiefe captaine obiecteth this to refute him: as if he shoulde say, that the freedome of the citie is not so com­mon, and easily to be obtayned. How can it be that thou beeing some base fellowe of the countrie of the Cilicians, shouldest obtayne this honour, for which I paid sweetly? Whereas Paul maketh answeare, that he was free borne, who neuer saw the citie, yea whose father it may be, was neuer there, there is no cause why this should trouble any man. For those who are skilfull in the Romaine historie, knowe that certayne were made free of the citie, who dwelt in the prouinces, if hauing de­serued well of the common wealth, or in warre, or in other waighty af­faires, they did desire and craue this rewarde of the deputies: so that it is no absurdity to say that he was borne a Citizen of Rome, who dis­cending by his ancetors of some prouince farre distant from Rome, did neuer set foote in Italy. Notwithstanding the question is howe this can hang together, that the chiefe captaine was afraide, because hee had bounde a Citizen of Rome, and yet he did not loose him from his bondes vntill the morrowe. It may be that he deferred it till the next daye, least he shoulde shew some token of feare. Notwithstanding, I thinke that the chiefe captaine was afraide because Paul was bounde at his commaundement, that he might be scourged, because this was to do iniurie to the bodie of a Citizen of Rome, and to breake the com­mon liberty: and that it was lawfull to put a Romane in prison.

CHAP. XXIII.

1 Looking earnestly. Paul beginneth with the testimonie of a good cō ­science: that al the whole multitude may vnderstand, that he is vniustly charged with such an hainous offence, as if he had gone about to ouer­throw the woorshippe of God. It may be indeed that a man may offend of ignorance, who will not otherwise be a contemner either of God or of religion: but Paul meant at the first only with this excuse to mollifie their netled mindes, that he might the better be heard. For it had byn in vaine for him to haue defended himselfe, so long as that opinion did sticke in the mindes of the priests, that he was a wicked reuolt. There­fore before he enter the cause, hee excuseth him selfe of that cryme: [Page 522] not onely that he may purchase fauour by that desire which he had to liue godlily, but also that he may preuent false accusations, or at least that he may refute vniust preiudices which might haue made against him, wherewith he saw the whole multitude infected and corrupted. We know not what he meant to say besides. Notwithstanding this preface teacheth that no man can rightly handle the doctrine of godlines, vn­lesse the feare of God reigne and beare the chief sway in him. And now though hee giue not the priestes so honorable a title heere, as hee did a little before when he stood vppon the steppes of the fortresse: yet he cal­leth them brethren, giuing them that honour: not because they deserue it, but that hee may testifie that hee is not the cause of the breache of friendship.

2 And the chiefe priest. Luke his narration seemeth not to agree with the vsuall history. For Iosephus writeth thus concerning the high priests of that time, that Quadratus deputie of Syria deposing Cumanus from the gouernment of Iudea, commanded him to answere for himselfe be­fore Caesar, and sent Ananias the highest priest bound with him, into whose place who was chosen he maketh no mentiō: sauing that it is like­ly that Ionathas had the honour giuen him, who as he reporteth, was afterward slaine by the subtlety and trechery of Felix Deputie of Iudea, wh succeeded Cumanus. For when he had oftentimes told Felix part of his minde, and he coulde not away with the constancie of the man: he made a compact with one Doras, that hee shoulde priuily conuey in murtherers to slea him. Then, as the same Iosephus doth witnesse, King Agrippa made Ismael the sonne of Phebeus priest. But when he was sent by the people to Rome about a certaine suite, and was kepte there by Popea wife to Nero, Agrippa putteth in his place one Iose­phus, whose name was Chabus, the sonne of Simon. But immediatly be­ing also weary of him, he appointeth Ananus the sonne of Ananus to be high priest.

Futhermore, he saith, that this last thing happened at suche time as after the death of Festus, Albinus did succeede him. And I see not why some call this Ananus Ananias. That hath indeed some colour, in that he is called a pharisie: also in that it is said that he was bold and stout, who wythout any lawfull authoritie caused Iames the Lords brother to be stoned. But if we giue credaunce to Iosephus, he coulde not bee that Ananias of whome mention is made in this place by Luke, who was then made priest, when manye yeeres were past and gone, after that Felix departed out of the prouince. I haue another coniecture in my head. For there flourished during all that time one Ananias an high prieste, who excepting the title of honour, was almost chiefe in the order. And because Iosephus leaueth some voyde time betweene Ananias and Ismael, it may be that this manne had the roome of the highest priest in the meane time. But though this were not so, it ap­peareth out of Iosephus, that Ananias who died when the Citie was besieged, was in the reigne of Claudius Caesar and Nero equall in dig­nity with the chiefe priestes which were then.

Yea his authoritie is so highly extolled, as if he had had the chiefe go­uernement, howsoeuer other men did beare the insignes of honour. A­gaine hee is called archiereus confusedly, as those who were the highest Priests. Now let the readers ponder and consider, whether the word ar­chiereus doth not rather signifie in this place Chiefe, than Highest, as it doth in many other places. For the Euangelists do euery where call the Priests who were of the Course of Aaron, archiereis, that they may di­stinguish them from the Leuites, who had a more inferiour degree of Priesthoode. Moreouer it may bee that that Ananias who was coun­ted stout and couragious, did supplie the high Priests roome in his ab­sence. Those things which wee haue recited out of Iosephus, are recor­ded partly in the twentieth booke of Antiquities, from the third Chap­ter, vntill the eight: partly in the seconde booke of the warres of the Iewes.

He commanded him to be smiten. We see that there was in this assembly great distemperature. For whereas the high Priest was in such rage that hee commaunded Paule to bee smiten for nothing, hee did it vn­doubtedly with the consent of all the rest: yea to the ende hee might winne the fauour of madde men. The Lorde doeth suffer the wicked to be so carried away by Sathan, that they fall from all shew of equitie and temperance. For hypocrites woulde faine beare some shewe of mode­ration: and vndoubtedly this high Priest went about to pretende such grauitie as did beseeme his person. But the Lord did plucke this visure from his face, so that there was not founde in him so much as the mo­destie of a meane man, but hee powred out his furious force like a beast.

In the meane season wee see what horrible and filthy disorder there was at that day in the Church. Ananias, who was the chiefe of the coun­cell, whereas he ought to haue stayed others by his grauitie: forgetting all modestie, he enforceth them vnto violence and sauagenesse. There­fore they had at that day no regarde of discipline: but there remained among them confused barbarisme. And no maruell for they had estran­ged themselues from God: they had most reprochfully reiected Christ: all their religion was set to sale: therefore it was meete that they should runne headlong into furious madnes, which might bee loathsome euen among prophane men, that they might be punished in their own shame, for their vngodlinesse.

3 God shall smite thee. Paul cannot put vp that iniurie, but hee must at least with sharpe wordes reprehende the high Priest, and denounce Gods vengeance vnto him. For it is no cursse as appeareth suffici­ently by the Greeke text: but rather a reprehension, ioyned with the denouncing of a punishment. If any man obiect, that Paule did not vse that modestie, which Christ commaundeth his to vse, when he com­maundeth them after they haue receiued a blowe on the left cheeke to turne the right cheeke also: we may readily answere, Mat. 5.39. that Christ doth not in these wordes require silence, whereby the wickednesse and fro­wardnesse of the wicked may bee nourished: but he doeth onely bridle [Page 524] their mindes, that they may not take that iniury which they haue al­readie receiued, impaciently. Christ will haue those that be his to bee readie to suffer another iniury, after that they haue already receiued one: and by this meanes hee represseth all desire of reuenge. This is a briefe and true definition of patience which beseemeth all the faithfull, that they breake not out into wrathfulnesse, that they doe not one euill turne for another: but that they ouercome euill with goodnesse. But this is no let but that they may complaine of those iniuries which they haue suffered, but that they may reproue the wicked, and cite them to the iudgement seat of God: so they do this with quiet and calme minds: and secondly without euill will and hatred: as Paule appealeth in this place vnto gods iudgment seat, that the high priest may not flatter him selfe in his tyranny. Therefore he accuseth him, because hee breaketh the Law, from which (as he pretendeth) he hath his authoritie: whence he gathereth, that he shall not escape vnpunished. If any man being o­uercome with impatience, doe but murmure, he shal not be blamelesse: But a manifest and sharpe accusation, if it proceed from a quiet minde, doth not passe the bounds set downe by Christ. If any man say, that it is mixed with railing. I answere, that we must alwayes marke with what af­fection the words be vttered. Christ pronounceth that man to bee wor­thie to be punished by the councel, who shall only say to his brother, Ra­cha: Mat. 5.22. and as for him who shall say, thou foole, hee maketh him subiect to a more heauie iudgement. But if opportunitie be offered to reproue, we must oftentimes reprehend sharply. Wherby it appeareth, that this on­ly was Christ his drift, to keep back his, first from al indignation, second­ly from speaking any thing in despite of any man. Therefore let vs be­ware of railing, and then we may not only note in our brethren foolish­lishnesse, but also it shall bee I we full for vs to expresse their offences by their names when need shall bee. So Paul did not speake for his owne sake, that he might with sharpe words requite the iniury done to him by the high priest: but bicause he was a minister of the word of god, he wold not wink at an offence which did deserue sharp & serious reprehension: especially seeing it was profitable to bring to light the grosse hypocrisie of Ananias. Therfore so often as we haue any dealings with the wicked, if we be desirous to handle a good cause well, we must beware that there breake out in vs no motion of anger, that no desire of reuenge prouoke vs to breake out into railing. But if the spirit of meeknes raigne in vs; we may handle the wicked according to their deserts, as it were out of the mouth of God: yet so that it may appeare that wee bee rather prophets, then that we blunder out any thing rashly through immoderate heat.

4 Those which stood by said. By this it appeareth that they were al sicke of one disease. For why do they not rather blame Ananias, when they saw that he had quite forgottē al modesty, & that he brake out into vio­lence, and stripes after a barbarous manner; for euen this did turne to the reproch of them all. But this is a solemne thing among hypocrites, they looke narrowly into other mens faultes, and winke at their owne. Againe, this pride is coupled with tyranny, so that their subiectes and [Page 525] those who are vnder them may doe nothing, but as for themselues they may do whatsoeuer they wil. So fareth it at this day in popery, the more liberty that impure cleargie doth graunt to it selfe, and the more care­leslie it waxeth wanton, and polluteth the whole world with the sinnes which flow thence, the more straitly doe they rule, and stay the tongues of the people. Therefore if any man dare be so bold as once to whisper: a little liberty doth cause them to make outragious outcries as if it wer haynous sacriledge.

5 I knew not brethren. Those who thinke that this excuse of Paul hath in it no figure, doe not well marke the contrarie obiections wherewith their errour is refuted. They say that Paul knew not the high priest, be­cause he had bin absent long time. As if he were ignoraunt, that he was chiefe priest, who is the chiefe in the counsel, and hath the vppermost roome. Neither was Ananias so base and obscure, that Paul was ignorāt of his degree. But his wordes cut off all occasion of disputation, when as he chideth him, because occupying the place of a iudge vnder colour of the lawe, he doth in his rage that which is contrary to law. Therfore Paul knew what place he had, whē he said that he abused his power. O­thersome inuent a more subtil answere, that he spake not here of the man, but of the office and publike person. But first the exposition is farre fet, because if Paul did reuerence the priesthood, he must needs haue gi­uen some honour to the man which had the same. And now it is not to be thought (forasmuch as the maiesty of the priesthood was abolished by the comming of Christ, & that there folowed such filthy profanatiō,) that Paul did honor those as he was woont (as if their perfect & lawfull authority did continue) who vnder the title of the high priests did reign as Lords without any law or right. Therfore subscribing to Augustine, I doe not doubt but that this is a tanting excuse. Neither doth that anye whit hinder because plain speech becōmeth the ministers of the word. For seeing there be 2. sorts of Ironiaes, one which is couered, with sub­tletie & meanes to deceiue, another which doth so figuratiuely note out the thing which is in hand, that it doth prick sorer: in this secōd there is nothing which doth not wel beseem the seruāts of Christ. Therfore this is the meaning of the words, Brethren, I acknowledge nothing in this man, which belōgeth to the priest. Also he addeth a testimony of the 22. chap. of Exod. Exo. 22.28. in which place though Moses speak of iudges, yet the sen­tence is extended properly vnto any lawful order. Therefore all dignity which is appointed for maintenance of ciuil gouernment, ought to bee reuerenced & had in honor. For whosoeuer he be that rebelleth against or resisteth the magistrate & those who are appointed to rule, and are promoted vnto honor, he wold haue no gouernmēt. And such desire tē ­deth to the disturbing of order. Yea it shaketh and ouerthroweth all hu­manity. Therfore Paul purgeth himself of this crime: yet so, that he de­nieth that Ananias is to be counted a priest of God, who hath corrupted & peruerted al the order of the church. But here riseth a question, whe­ther we ought not to obey a ruler, though he exercise tyrāny. For if that mā be not to be depriued of honor, which executeth his office amisse, [Page 526] Paul offēded in robbing the high priest of his honor. Therfore I answere that there is some difference betweene ciuil magistrates, & the prelates of the church. For thogh the exployting of earthly or ciuil rule be cōfu­sed or peruerse: yet the Lord wil haue men to continue stil in subiection. But when the spiritual gouernment doth degenerate, the consciences of the godly are at libertye, and set free from obeying vniust authoritie: e­specially if the wicked and prophane enimies of holines doe falsly pre­tend the title of priesthood to ouerthrow the doctrine of saluation, and challenge to themselues such authoritie, as that they will be thereby e­qual with God. So it is not only lawful for the faithfull at this daye to shake off from their shoulders the popes yoke, but they must do it of ne­cessity: seeing they cannot obey his lawes, vnlesse they forsake God,

6 And when Paul knewe. The pollicie of Paule whereof Luke maketh mention, doeth seeme not to beseeme the seruant of Christ. For the subtilty which he vsed, was inwrapped in dissimulation, which was not farre from a lye. He saith that the state of his cause did consist in the resurrection of the dead. But wee knowe that the strife arose a­bout other matters. Because hee disanulled the ceremonies, because hee admitted the Gentiles into the couenaunt of saluation. I aun­sweare, that, though these thinges be true, yet did not he lye. For he doth neyther denie that hee was accused of other matters, neither doth this make the whole controuersie to consist in one point: but hee saith truely that the Sadduces were therefore offended with hym, be­cause he did holde the resurrection of the dead. He knewe that those who had conspyred together agaynst him, were enemies also one to another. Hee knewe that his owne conscience was cleere: and it had beene an easie matter for him to prooue his cause good before iust iud­ges. Yet because he seeth them crie out on him clamorously, and that he had no place graunted to defend himselfe, he setteth his enemies together by the eares. Whereby it doeth also appeare, that they were carried away through ignoraunce and blinde zeale. Therefore we must note that Paul did so beginne, as that he was desirous truelie and plainly to vnfold the whole matter: and that he did not craftily re­fuse to make a pure and sounde confession, such as the seruauntes of [Page 527] Christ ought to make: but because the way was stopt before him, neither could he be heard, he vsed the last remedie, to declare that his aduersa­ries were carried headlong with blinde hatred. For the end doth shew, that those are not guided with reason or iudgement, who are carried out of the waie by mutuall discord. Now if any man which darkneth the light of doctrine, excuse his craft, by the example of Paul, he is easily refuted. For it is one thing for a man to prouide for him selfe alone with the losse of trueth: and another, to leade the professed enemies of Christ from resisting him, that they may striue among themselues.

Furthermore, we see the nature of the wicked, though they disagree among them selues like enemies, yet when they are to make warre a­gainst the Gospel, they forget their owne garboiles. For Satan the fa­ther of discorde, doth procure this one consent only among his, that they may bee of one minde and of one affection, to extinguish godli­nesse. So we see that the factions which 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 childrē of God, & this is true, that they must do what they can, Mat. 5.9. to bring all mē 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 reuēge the profanatiō 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 [Page 528] 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, thā 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 cōmon 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 cōmon 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 s [...]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 inuentiōs, 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 [Page 529] 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 iudgement of God by the present estate of men, whether it be good or bad, hee must needes fall away from faith at length vnto Epi­curish contempt of God.

Now this is beastly blockishnesse to rest in an vncertain & transito­rie life, and not to be wise aboue the earth. For which cause we must flee frō that error as from a detestable monster. For though godlines haue the promises of the earthly life also: yet because we be most miserable if our hope stay still in this worlde, the children of God must begin with this, that they may lift vp their eyes toward heauen, and think continu­ally vpon the glory of the last resurrection.

Neither angell nor spirite. This place is expounded two manner of wayes. Many referre it vnto the holy Ghost: which seemeth to bee vn­likely. For howsoeuer the Saduces be to be holden excused in other er­rours: yet because the scripture doeth so often repeate the name of the Spirite, I will scarce beleeue that they denyed that which the Pharises beleeued onely lightly and obscurely. For euen these men had no di­stinct faith concerning the holy Spirite, that they did acknowledge the proper person of the Spirit in the substance of God. Some wil haue An­gel and Spirite to signifie one thing, as if one thing were spoken twise. But to what ende was it to repeate a thing which was plaine enough? I warraunt you that member which followeth did deceiue them, where Luke seemeth to make no distinction. But we shewed the reason before: because seeing the soules of men and Angels are of one and the same nature and substance, they be both placed in one order. Therefore I do not doubt but that this is Luke his true meaning that the Saduces did denie Angels, and also all maner of Spirites.

Nowe for as much as Paul crieth that hee is a Pharisee in this point of doctrine, hee doeth flatly condemne all brainsicke fellowes [Page 530] who at this day are in the same error. For there be certaine profane & vnlearned men who dreame that Angelles and Diuels are nothing els but good and euil inspirations: and least they want som colour, they say that all that came from the Heathen, which the scripture hath con­cerning good and euill angels: whereas that opinion which was com­mon in the world had his beginning from the heauenly doctrine. But the Heathen did with their lyes pollute that doctrine which they had from the fathers. As touching mens soules, because euen at this day, certain miscreants doe feigne that the soules do vanish away in death vntill the day of the resurrection, their madnesse is likewise refuted by the testimony of Luke.

9 There was a great crie. That sedition whereof Luke spake a little before, is more plainly expressed in this place: to wit, that they were not only of diuers opinions, but did striue clamorously with outcries. Wher­fore stasis doth signifie somewhat more then dissention. Furthermore this place doth teach what mischief disagreementes bring with them. For because they take their beginning for the moste part of ambition, men proceed thence vnto contention, and straightway stubbornnesse breaketh out. When they be come thither: because there is no place left either for iudgement or moderation, they can no longer iudge of the cause. Those who did detest Paul, begin at a sodaine to defend him. It was well done, if they had done it with iudgement. But because they inueigh against the Sadduces, they are so inflamed with hatred against them, that they be blind in Paul his matter. For which cause we must be­ware of heat of contention, which disturbeth all things.

If the spirit. This ought vndoubtedly to be expounded of the holie Ghost. And nothing could be spoken either more godlily or modestly. For so soone as it is apparant that any doctrine is reuealed from hea­uen, those doe wickedly resist God, who doe not receiue the same. But how is it that the Scribes do so sodainly count Paul a prophete of God, whom they were once readie to haue murthered: whom they had con­demned with their preiudice, vntill the contention arose? Furthermore as they did cut their owne throtes with these words as with a swoord: so God would haue them to be to vs teachers to instruct vs that we despice not the oracles which come from heauen. Notwithstanding wee see a­gaine, that those stande in doubt, who take not good heede and are not carefull to marke the woord of God: and that they wauer so often as a­nie thing is brought to light, because they be vnworthie to vnderstande the certaine truth. Wherefore if wee bee desirous to haue our studies gouerned by the spirite of discretion, let vs applie our selues to learne.

10 Wee see againe what a cruell mischiefe contention is, which so soone as it doeth once waxe whot, hath suche violent motions, that e­uen most wise men are not well in their wittes. Therefore so soone as a­nie beginning shall shew it selfe, let vs studie to preuent it in time, least the remedie be too late in brideling it when it is in the middle: because no fire is so swift as it. As for the chiefe captaine, as hee was appointed to bee the minister of Gods prouidence to saue Paules life: so hee deli­uereth him now the second time by his souldiars from death. For thogh the chief captaine defend him so diligently for no other purpose, saue only that he may preuent vprores and murder: yet the Lorde who from heauen prouided and appointed helpe for his seruaunt, doeth direct his blind hands thither.

11 And the night following, Luke declareth that Paul was streng­thened with an oracle, that he might stand couragiously against terri­ble assaultes, when things were so far out of order. Surely it could not be but that he was sore afraid, and that hee was sore troubled with the re­mēbrance of things to come. Wherfore the oracle was not superfluous. Those former things, whereby he was taught that God cared for him, ought to haue sufficed to nourish his hope, and to haue kept hym from fainting: but because in great dangers, Satan doth oftentimes procure new feares, that he may thereby (if he cannot altogether ouerwhelme Gods promises in the hearts of the godly) at least darken the same with cloudes: it is needfull that the remembrance of them bee renued, that faith beeing holpen with new proppes and stayes, may stand more sted­fastly. But the summe is, that Paul may behaue him selfe boldly, because hee must bee Christe his witnesse at Rome also. But this see­meth to bee but a colde and vaine consolation: as if he shoulde say: Feare not, because thou must abide a sorer brunt: for it had beene bet­ter accordyng to the fleshe, once to die and with speede to ende his dayes, then to pine awaye in bandes and long time to lie in prison. [Page 532] The Lord doth not promise to deliuer him, no he saith not so muche as that he shall haue a ioyfull end: only he saith that those troubles and af­flictions wherewith hee was too sore oppressed alreadie, shall continue long. But by this we gather better of what great importance this confi­dence is, that the Lord hath respect vnto vs in our miseries, though hee stretch not foorth his hand by and by to helpe vs. Therefore let vs learn euen in most extreeme afflictions to stay our selues vppon the woord of God alone: and let vs neuer faint so long as hee quickneth vs with the testimonie of his fatherly loue. And because Oracles are not nowe sent from heauen, neither doeth the Lorde himselfe appeare by visions, wee must meditate vpon his innumerable promises, whereby he doth testifie that he will be nigh vnto vs continually. If it be expedient that an angel come downe vnto vs, the Lord will not denie euen this kinde of confir­mation. Neuerthelesse we must giue this honour to the word, that being content with it alone, wee wait patiently for that helpe which it promi­seth vs.

Moreouer, it did profite some nothing to heare Angeles which were sent downe from heauen: but the Lord doth not in vaine seale vp in the hearts of the faithfull by his Spirite those promises which are made by him. And as he doth not in vaine beate them in and often repeat them, so let our faith exercise it selfe diligentlye in the continuall remem­brance of them. For if it were necessarie that Pauls faith should bee of­tentimes set and shoared vp with a new help there is none of vs, which needeth not many moe helps. Also our minds must be armed with pati­ence, that they may passe through the long and troublesome circuits of troubles and afflictions.

12 And when it was day. By this circumstaunce Luke sheweth howe necessary it was for Paul to gather new and fresh strength of faith, that he might nor quake in most great and sodaine danger. For being told of this so desperate madnesse of his enemies, he could not otherwise think but that he should loose his life. This vow whereof Luke speaketh, was a kinde of curse. The cause of the vow was, that it might not be lawful for them to change their purpose, nor to cal back that which they had pro­mised. There is alwaies in deed in an oath a secret curse, if any man de­ceiue or forsweare: but sometimes to the end men may the more bind themselues, they vse certaine formes of cursing: and they make themselues subiect to cruell torments, to the ende they may be thee more a­fraid. This historie doeth teache that zeale is so blooddy in hypocrites, that they weigh not what is lawfull for them: but they runne carelesly whither soeuer their lust doth carry them. Admit we graunt that Paul was a wicked man, and worthie to die: yet who had giuen priuate men leaue to put him to death? Now if any man had asked why they did so hate Paul, they would quickly haue answered because he was a reuolt & schismatike but it was but a foolish opinion, and an opinion conceiued of an vnc [...]rtaine report concerning this matter, which had rashly pos­sessed their minds.

The same blindnesse and blockishnes doth at this day prick forward [Page 533] the Papists, so that they thinke nothing vnlawfull for them in destroy­ing vs. Hypocrisie doth so blinde their eies, that as men freed from the lawes of God and men, they are carried by their zeale sometimes vnto trecherie, sometimes vnto guile, sometime vnto intollerable crueltie: & finally, to attempt whatsoeuer they will. Moreouer we see in this histo­rie how great the rashnesse of the wicked is. They bind themselues with a curse, that they will eat no meat till they haue slaine Paul: as if his life were in their hands. Therefore these brainsick men take to them selues that which the Lord doth so often in Scripture say is his, to wit, Deut. 32.39 to haue the life and death of those men whom hee hath created in his hande. Moreouer there bee not onely two or three who are partners in this madnesse, but more then fortie. Whence wee doe also gather how wil­ling and bent men are to doe mischief seeing they runne together thus on heapes.

Furthermore, seeing Satan doeth driue them headlong into their own destruction: how shamefull is then our sluggishnesse, when as wee scarce moue one finger in maintaining the glory of God? Wee must vse moderation, that wee attempt nothing without the commaunde­ment of God: but when God calleth vs expresly, our loitring is without excuse.

14 They came to the chiefe priestes. Seeing that the priests agree to such a wicked and vngodly conspiracie, by this they proue that there was in them neither any feare of God, neither yet any humanitie. They doe not only allowe that which is brought before them concerning the murthering of the man by laying awaite: but also they are readie to be partners in the murder, that they may deliuer him into the handes of the murtherers, whom they woulde haue made away some way, they passe not howe. For what other thing was it to take a man out of the handes of the iudge and to slea him, then like murtherers to rage euen in the very place of iudgement? The priests surely would neuer haue a­lowed suche a wicked purpose if there had been in them any droppe of godly and right affectiō, or of humane feeling. Moreouer they did what they could to bring destruction vpon all the people and themselues al­so. But the Lord did by this means disclose their wicked impietie, which lay hid vnder a colour of honour.

16 Paul his sisters sonne. Wee see in this place how the Lord doth crosse the purposes of the vngodlye. Hee permitteth them to attempt many thinges, and he suffereth their wicked indeuours, but at length hee sheweth euen in the twinckling of an eye that hee doth from hea­uen deride whatsoeuer men go about vpon earth. There is no wisdome, sayeth Salomon, there is no counsell against the Lorde. 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 [Page 534] 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 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 [Page 535] 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. First, we must briefly admonish the Readers, who haue not bin conuersant in histories, that this Foelix was brother to Pallas, who being Caesars freemā, became equal with the chief of the citie in welth and power. Yea moreouer the Senate gaue him the orna­ments of the Pretor not without titles of filthie and shamefull flattery. Therfore seeing the seruaunts of Claudius abusing his folly did rule the Romane Empire at their pleasure, and chiefly Narcissus and Pallas, no maruel if this latter did appoint his brother to be gouernour of Iudea. The summe of the Epistle tendeth to this end, that the chiefe captaine may helpe Paul with his preiudice: and may admonishe Foelix of the in­iuries of his aduersaries, and may so discredite them that they may not be able to do him any hurt.

27 This man being taken. This was spoken odiously concerning the Iewes that he might purchase more fauour for Paul, that a man being a Romane was by them sore beaten and almost slaine: also hee commen­deth him for the right and priuiledge of his freedome, that he may bee the more courteously handled. Furthermore this commendation was not purchased by prayer or flatterie, neither was it bought with money. How came it to passe then that the chiefe captaine did shew himselfe so courteous freely to an obscure man & whom al men did hate, saue only because the Lord had appointed him to be his seruants patron? There­fore we see how he gouerneth the tongues and hands of the infidels to the profit of those that be his.

29 Whom I perceiued. In this place hee acquitteth Paul, so farre as his iudgement could reach. But let vs note that a profane mā speaketh. For amōg the people of god, it is an offence worthy of no lesse punishmēt, [Page 537] to corrupt the doctrine of godlinesse with wicked and false opinions, than to doe iniurie too, or commit wickednesse among men. The Ro­mans would not haue suffered their superstitions or feined worshipings of their gods to be freedome; but forasmuch as they made no account of the Law of God, yea seing they were desirous to haue the same quite put out, it was among them no fault to beleeue Moses and the Prophets no more, or to trouble the Church with false opinions. Therfore there was a Law that the gouernours shoulde not meddle with such matters: but that those who were abiding in the prouinces shoulde so retaine their religion, that if any thing were done contrary to the same, the Ro­mane Magistrates should not meddle with the punishing therof. This is the reason why the chief captain thinketh it no offense, to haue moued questions concerning the law. And vnder colour hereof vnlearned men will haue leaue granted to themselues and others amisse to cause trou­ble. The Lord saith farre otherwise, who doth more sharply punish the violating of his worship, than any iniuries done to men. And surely no­thing is more absurd than to let those who rob God of his honour scape scotfree, seing theft is punished. But as the chiefe captaine careth not for the Iewish religion: so the false accusations and slanders of the Iews are refuted, wherewith they would gladly haue burdened Paul.

40 When it was shewed to me. The seconde part of the Epistle where the chiefe captaine doth bring the aduersaries into contempt, because they went about to kill Paul trecherously. Whence it is also gathered, that they trouble Paul vniustly, and that they sought so sore after his life without any cause. For if they had persecuted him lawfully, they would haue trusted to the goodnes of their cause, and not haue suffered him to be iudged according to Law. Now when as they seeke to kil him, it appeareth that they haue no reason.

32 And the next day. Though Luke did not expresse before that the soldiars were commaunded to returne before they came at their wayes end, yet it is certaine, that they were appointed to accompany him on­ly vnto that place, where the chiefe Captaine thought Paul would bee safe: for he went out priuily in the night. And the Chiefe Captain knew that so soone as they had finished some part of their iorney, there was no farther danger: because the aduersaries could haue no hope to ouer­take him: and that it was no point of wisedome to send part of the gar­rison farre away.

CHAP. XXIIII.

1 Seing Ananias goeth downe to Cesarea to accuse Paul, it maketh the coniecture more probable, which I brought before touching his Priesthood. For it was not meet for the highest Priest to take such a ior­ney: Therefore some other man was highest Priest at that time: and A­nanias being one of the chiefe Priests, forasmuch as he was in great au­thoritie and was withall a stout man, did take this ambassage vpon him. He bringeth with him a traine and that of the worshipfull companie of Elders, that the Gouernour might be moued with their verie pompe to condemne Paul. But forasmuch as Paul did vse no eloquence, they had no neede to hire a Rhetorician, to contend with him in eloquence. Moreouer they did exceede both in dignitie and also in multitude, so that it was an easie matter for them to oppresse a poore man, and such a one as was destitute of mans helpe. Therefore it was a signe of an e­uill conscience, in that seing they were men of great experience, exerci­sed in publike affaires, and skilfull in matters pertaining to courts, they hyre a Rhetorician. Eloquence is I confesse, the gift of God: but in this matter they went about nothing else but to deceiue the iudge there­with. And Luke declareth this therefore, that wee may know that the Iewes did omit nothing, whereby they might oppresse Paule: and that they might not onely prooue him giltie, but so dash him out of counte­nance, that he might not be able to defend himselfe: and so let vs con­sider that it came to passe by the wonderfull prouidence of God, that Paul did so stoutly endure such sore assaultes. Wherefore if it so fall out at any time that a godly man being alone be beset with a great number of enimies, let him call to minde this historie, and let him bee of good courage. Psal. 27.3. As Dauid doeth likewise exhort vs by his owne example, If tentes were pitched about mee, I will not feare, because thou art with me.

2 Seeing wee liue in great peace. Tertullus vseth a preface nothing ap­pertinent to the matter, because hee commendeth Felix his wisedome and vertues, that hee may purchase fauour. Therefore it is a filthie and flattering Exordium not that I am of their minde who reprehende Tertullus for speaking the iudge faire, and for seeking to winne his fa­uour. [Page 539] For it is not alwayes disagreeing with the right and lawfull forme of pleading, to commende the iudge: and there may reasons be brought on both sides (as they say) touching this matter. But I mislike nothing but this which is altogither corrupt. For the Rhetorician doth insinuate himselfe vnder false praises, that hee may darken the matter which is called in question. For to what ende doeth he speake of peace and a wel ordered state, saue onely that Felix may think that the safetie of Iudea consisteth in condemning Paul, and that he may examine the matter no further? Moreouer it appeareth by Iosephus how couetously, cruelly, and voluptuously Felix behaued himselfe in that prouince. The vnworthy and tragicall murthering of the highest Priest Ionathas, because he set himselfe against his dissolute tyranny, was alreadie past: and finally almost at the very same time Claudius Caesar was enforced with the complaints of the whole nation, to put Festus in his place, and to call him to answere for himselfe.

Therefore we see how shamefullie this oratour did lie. And seeing all Pauls aduersaries sing the same song, we see that they bee blinded with hatred and malice, and that they trecherously betray the state of their countrie: neither doe they passe what befall them so Paule may die the death. Where Erasmus translateth it, Many thinges are well done, the olde interpreter seemeth to come nearer vnto Paule his meaning, who saieth, that catorthomata are wrought, which signifieth as much as reformations or dressings. Therefore Tertullus commendeth the in­dustrie of Felix, because he had cleansed Iudea from many corruptions, and he restored many things, which would otherwise haue decayed. To wit, to the ende he may the more greedily seeke to purchase the fauour of the nation (which he knew was otherwise offended with him) by the death of one man.

5 For wee founde this man. Tertullus dooth aime at a double marke. The first is this, that Paul may be deliuered to the Iewes, because they be very skilfull in matters which concerne the worship of God and the Lawe of Moses. But and if hee denie this, hee layeth to his charge a crime worthie of death, because hee procured contention among the people. They knewe that the Romanes did hate nothing more: there­fore they vrge that the sorest against Paule. This doeth Tertullus am­plifie when hee saieth, that Paul had moued the Iewes throughout the whole worlde. But I wonder why hee addeth that he is the authour or chiefe of the sect of the Nazarites: which we know was rather a praise than a dispraise among the Iewes. I thinke that they meane not those who according to the olde and lawfull custome of the Lawe did conse­crate themselues to God: but those troublesome murtherers, who did also vaunt and boast that they were zealous men. Some thinke that Nazarites are heere put for Christians: which may verie well bee. But if wee like the former exposition better, hee doeth craftilie laye to Paule his charge that hee was one of that secte which the Ro­maines did hate. For where as these zealous men woulde aboue all other haue beene counted for notable obseruers of the Lawe, they [Page 540] aduanced a colour of zeale as a banner to stir vp the minds of the com­mon people. Neuerthelesse these good men who are so zealous ouer their libertie, doe not spare the chiefest maintainers thereof, so they may cause Paul to be hated by meanes of them. They would haue com­mended the Nazarites as couragious defenders of the Lawe, if it had not bin in this matter, but now, as if they did infect the whole world, they seeke to bring vpon Paul great reproch by saying that he is one of them. Moreouer they slaunder Paul impudently, for no man did thinke that he was guiltie of that crime. Therefore they lay to his charge no lesse wickedly than maliciously a crime which they take vp at their foote and inuent without all colour. But such is the carelesse security of hypocrits, that they thinke they may do whatsoeuer they will, so they colour their doings with zeale.

6 Who went about to pollute the Temple. It was a light and almost a fri­uolous accusation to lay this to his charge before the Romane Gouer­nour, who could haue wished that the Temple had bin turned topsitur­uie. But because nothing was more fit for procuring vprores than the polluting of the Temple, he doth craftily accuse Paul thereof: as if hee should say, that it was no thankes to him that Ierusalem was not on an vprore: and that hee carried such a firebrande as might haue procured sore hurt, if hee had not beene preuented. Also he includeth that other thing, that because Paul had offended in matters of religion, it did be­long properly to the Iewes, to giue iudgement in that matter. And here hee complaineth also of the chiefe captaine Lysias, because hee robbed them of their right. Therefore his drift is to obtaine at the hands of the Ruler that he wil restore to them that which Lysias had taken from thē. This is also not voide of subtiltie, in that Tertullus doeth discredite the chiefe captaine, because hee dealt more courteously toward Paul than the Priests would he should: and glauncingly hee bringeth him in suspi­tion, because hee dare not openly accuse him. But the question is whe­ther they could hope that the Gouernour would graunt them so much, seing the Romane magistrates alone were to sit vppon life and death. I answere that hee maketh in this place some semblance of equitie, as if they were purposed to handle him more gentlie than hee deserued. For though they might not condemne any man to death, yet they might vse some light chastisement as was scourging. Neuerthelesse Tertullus doth not cease to desire before the president to haue him put to death.

8 Hauing made inquirie. A good request, that the Gouernour doe not giue sentence before hee throughly examine and know the matter: and that he do not condemne Paul before he be lawfully conuict. But howe dare they put in these conditions, seing their owne consciences doe ac­cuse them of vniust dealing? I answere that they had witnesses in redi­nesse: and that they do not offer themselues to proue the matter vntill they do cal thē though there were another end. For they did hope that Felix would be so perswaded with such glorious words, that hee woulde turne ouer vnto them the man whom they did accuse, for a condemned man, whom they might handle at their pleasure. In summe, the more [Page 541] fierce they be vppon him, and the more they were puffed vp with some affiance they had in themselues, they thinke they shall get the vpper hand by this meanes: because the partie arreigned shal haue no licence granted to defend himselfe. Thus doe false accusars boldly boast, that their matter is plaine that they may blind the eyes of the iudges.

10 And Paul. The state of Paul his defense is not conuersant in the qualitie: but he denieth the crime that was laide to his charge, not that hee was ashamed of the Gospell, or affraied of the Crosse: but be­cause that was no place to make any full confession of fath in. Therefore omitting the cause of the Gospell, which his accuser had not touched, he answereth simplie vnto the crimes whereof he was accused. But be­fore he come thither, he saith that he doth the more willingly answere for himselfe before Felix, because he had long time beene gouernour of Iudea: because peraduenture some new gouernour would haue bin sore moued hearing such things laid to his charge. He doth not cōmend the vertues of the gouernour, but he saieth that he is glad, because hee is of great experience, that he may iudge more iustly. This is surely a syncere and free manner of defending, to set matter against wordes. Yet Paule semeth to gather amisse, that Felix can know the time of his comming, because he had bene gouernour many yeeres. I answere that this is said therefore, because it is likely that he wil deale more moderately: as if he [Page 542] should say, Because thou hast bin acquainted with their conditions long time, I haue the better hope that they shall not deceiue thee. For want of skill doth make iudges too credulous, and doth inforce them to make too much haste.

11 To worship. First it is certaine that he came for other causes, and he will afterward confesse that this was the chiefe, that he might bring almes for the sustentation of the brethren. But we may well excuse him, because it was not of necessitie that hee shoulde giue an account of his comming, onely he meant by the way to excuse himselfe of corrupt re­ligion. Wherefore though he came to Ierusalem for some other cause, yet this is alwayes true, that he came with no other minde, but to pro­fesse himselfe to be a worshipper of God, and to approue the holinesse of the Temple by his worshipping. The other question is more harde, how he saith that he came to worship, seing the religion of the temple was al­readie abolished, and all difference of the temple taken away. I answere in this place likewise, that though he do not make his purpose knowne, yet he doth not lie or dissemble. For the faithfull seruants of Christ were not forbidden to worshippe in the Temple, so they did not tie holinesse to the place: but did lift vp pure handes freely without making choice of places. [...]. Tim. 2.8. It was lawfull for Paul to enter into the temple after he was come to Ierusalem, that hee might make his godlinesse knowne, and there to vse the solemne rites of the worshippe of God, because he was voide of superstition: so hee did not offer any propitiatorie sacrifices which were contrarie to the Gospel. Therefore religion did not com­pel him to come to Ierusalem according to the appointment of the law, as if the sanctuarie were the face of God as in times past: yet hee doeth not abhorre the external worshippe which was vnto men a testimonie of godlinesse.

12 Disputing with any man. Paule had no neede to denie any of these things if he had done them: because hee might haue answered for him­selfe that it was wel done. He had bin one of the Scribes which disputed daily: neither were they forbidden either by the Law or by custome, but that they might assemble themselues togither to bee taught. Yea to this end there were in diuerse places of the Cittie Synagogues, wherin they met togither. Moreouer hee knewe that both Christ and also his Apo­stles had done the same thing. Also he might easily haue turned backe vppon his aduersaries the crime which they did obiect to him, who did dayly vse the very same things. But because he aimeth at no other thing at this present, but to refute the false accusations of his aduersaries, and to proue that importunate men had vnaduisedly molested him for no cause: hee intreateth not of the lawfulnesse of the fact (as they say) but onely of the fact. And hee standeth chiefely vppon this point to refute that slaunder, because hee was burdened to bee a raiser of tumultes. Therefore hee concludeth that hee was falsely and vniustly accused: because the aduersaries had neuer prooued those thinges which they had alleaged. This ought to haue beene sufficient to discharge him, seeing hee was thus burdened with wicked lies, whereas there rested [Page 543] in him not the verie least suspicion that could be deuised.

14 But I confesse. Because they had laide to Paul his charge impietie and the polluting of the Temple, hee purgeth himselfe of both nowe, that Felix may vnderstand that his aduersaries were mooued with euill will. For though the religion which is pretended bee false and prepo­sterous, yet the studie thereof did oftentimes finde fauour with men, who tooke no great heede. Wherefore it was to bee feared least Felix, if he had conceiued any sinister suspition of Paul, should not onely haue pardoned the zeale of the Priestes, but also haue graunted their re­questes. Wherefore Paule doeth also refute this point of the accusa­tion: and that so, that hee doeth not touch the faith of the Gospel: be­cause (as wee haue saide) that was no fit place for making confession thereof. But what is this, that hee saieth that hee worshippeth God according to the way which they call heresie? Some thinke that this is added like to a concession: because the enimies take that in euil part which ought to bee attributed to iudgement and right Election: as if Paule had saide; that that forme of religion which hee had followed is in deede called heresie, but vnworthelie. But seeing that name was not infamous either among the Iewes or Gentiles, it is vnlikely that hee maketh aunswere before a prophane man touching that which they counted euery where rather a cōmendation than any vice. When Chri­stians haue conference togither, the Spirit of God commaundeth that heretikes bee counted detectable: and hee teacheth vs to beware of heresies, because they bring vppon the Church plague, dissention and waistnesse. Therefore it is a thing not to be suffered among the people of God, whose safetie consisteth in the vnitie of faith. But because the Iewes did then openly boast of their sectes, that excuse whereof wee spake of late was superstuous. Therefore it remaineth that hee doe ei­ther meane that he is a Pharisie, or that hee call the Iewish religion or the profession of the Gospell (without infamie) heresie: because they were distinguished from the vse and custome of all nations. Seeing hee did before confesse himselfe to bee a Pharisie, there shall no incon­uenience ensue, if wee say that hee doeth repeate the same nowe: espe­cially seeing hee speaketh shortly after of the resurrection of the deade. But because this first point doeth onely containe a confession concer­ning the worshippe of the God of the fathers, I th [...]nke that hee doeth rather speake generally of the Iewish religion, or of the Christian faith which did flowe thence. Paul was a Citizen of Rome, notwithstanding as he came of the Iewes by his auncestrie, hee confesseth that hee con­tinueth in the religion which hee had learned of the fathers. And to this ende doeth the aduerbe of likenesse tende: for it sheweth a knowne thing, namely, the manner of worshippe whereunto the Iewes were ad­dicted. Hee maketh expresse mention of the God of his fathers, be­cause it was not lawfull for a man that was a Romaine to receiue the doctrine of the Lawe vnlesse hee had come of the Iewes. Also hee toucheth his aduersaries, which handle him so cruellie: whereas not­withstanding [Page 544] they both worship one God. I (saith he) worship the same God (according to the manner deliuered by mine ancestours) which they themselues worship, and euen as they worship him. Neither doth that hinder because he was fallen from the ceremonies of the Law, and was content with the spirituall worship of God. For Paul thinketh it suf­ficient for him to wipe away that blotte of impiete which his aduersaries had falsely cast vpon him. Therefore the Papistes are ridiculous, who feigne that Paul alloweth all manner antiquitie. Wee say they worship the God of our fathers with Paule, as the custome was deliuered to vs from hand to hande: as if (euen they themselues being iudges) it were sufficient for the Iewes or Turks to hold vp the same buckler against the faith of Christ. But the apostle meant nothing lesse thā simply to ground religion in the authoritie of ancestours, and to defend his godlines with that defense, which might haue bin common to all the superstitions of the Gentiles: hee meant onely to stoppe the mouth of his aduersaries. Neuerthelesse he taketh this for a plaine matter, that the Fathers from whom the Iewish religion came, were good and syncere worshippers of God: so that the Iewes which wer not degenerate might well boast, that the God of their fathers whom they worshipped, was the onely creatour of heauen and earth: & that the country gods of al the rest of the world, were meere and vaine inuentions.

Beleeuing all things. A short exposition of the sentence next going be­fore. For because he had not simplie affirmed that he worshipped God, but did adde this word outos or so: he doth now set downe how hee wor­shippeth God. Whereby it appeareth what great heede he taketh for feare he intangle himselfe in those accidentall superstitions which reig­ned among the Iewes. As if any of vs do at this day answere the papists that he worshipeth the God whom they professe, as we be taught out of the Law & out of the Gospel. By this let vs learn that God is not rightly worshipped: so that our obedience can please him, vnlesse it be of faith, which is the onely ground-worke of godlinesse. For he (to the end hee may proue himselfe to bee the seruant of God) doeth not thrust vppon them bare ceremonies: but he saith flatly, that He beleeueth. Further­more this place containeth a profitable doctrine, that this is the onely foundation of right and true faith, for a man to submit himselfe to the Scripture, and reuerently to embrace the doctrine thereof. Further­more Paul doth in this place diuide the scripture into the Law and the Prophets, that he may the more plainly proue that he doth not dissent from the vniuersall consent of the Church.

15 Hoping in God. Wee must note the course of his speech. For after that he hath professed that he beleeueth the scripture, hee doeth nowe adde the hope of the resurrection to come, that it may appeare that it commeth not from the vnderstanding of the flesh, or from the decrees of men, but it is conceiued out of the worde of God. Thus doeth the re­uerance of the Scripture goe before, that it may hold vs fast bound, and it is the beginning of faith. After that the knowledge of those thinges which God hath reuealed there, doth follow, being coupled and linked [Page 545] with sure hope. And whereas he maketh them his fellowes, it is referred vnto the sounder sort. Though it be not to be doubted, but that he see­keth by this meanes and pollicie to bring them out of their lurking pla­ces into the cleare light and that before Felix: as it shal againe appeare by the conclusion of the defense. But in this place the generall resurre­ction is defended against certain brainesicke fellowes, who restraine the same vnto the members of Christ. But as Paul doth in this place say that al men shal rise againe, so by the plain voyce of Christ al are cited: some vnto iudgement, some vnto life. Iohn. 5.29.

16 And herein doe I studie. There is no sharper prick to prick men for­ward with all desire to lead a godly & holy life, then the hope of the last resurrection, as the scripture teacheth in many places. Therefore when Paul wil effectually exhort the faithful any where, he calleth them back to remember the same. Phil. 3.20. Wherefore it is not without cause that he saith in this place, that staying himselfe vpon this faith hee hath indeuoured to liue purely before God, and righteouslie among men. And surely an euill conscience is as good as a thousande witnesses to accuse men of blockishnesse: that they may gather for a certaintie that they doe not earnestly and throughly beleeue eternall life, after which they neuer long. He calleth it a conscience aproscopon that is without offence: where the seruants of God labour to remoue al lets which hinder their course. And he putteth two parts of the conscience. For there is a certaine in­ward sense or feeling, which beholdeth God alone: & thence commeth faithfulnes and integritie, which we vse toward men. At length when he sath that he hath constantly followed as wel godlines in worshiping god, as iust dealing among men, he signifieth vnto vs that those do in deede hope for the last resurrection, who are neuer wearie of well doing. For this word Alwayes doth signifie perseuerance in a straight course.

17 And after many yeares. His meaning is that he had not of long time bin at Ierusalem, but was conuersant in other countries farre distant, and that after long time hee came nowe to bring almes and to offer to God the sacrifice of thankes. Whereby doth also appeare their want of good nature & their vnthankfulnesse, because seing he had by al meanes deserued the goodwill of all the whole nation, they recompence him so euill. This place doth expound the former, where mention was made of worshipping. For it is certaine that Paul came not purposely to offer in the Temple: because he purposed to do that after he was come. But he doth onely recite what the Iewes founde in him, which was of greatest weight for the matter which was now in hand. At length when he saith that hee was found in the Temple doing this, and that, hauing first vsed solemne purging, and secondly, quietly without raising any tumult, he cleareth himselfe againe of both crimes. For his purifying did witnesse that hee did not pollute the Temple. And secondly for as much as he did it quietlie without any multitude, there was no suspition of tu­mult.

20 Certaine Iewes. This is an vnperfite speech: yet the sense is pla [...]ne, that these men of Asia as it should seeme, had caused a tumult without [Page 546] cause, of whose absence he complaineth: as if he should say, Yee which lay so many things to my charge, cannot tell how the matter standeth: but you bring before the iudgement seat of the gouernour a tale which was rashly beleeued. But those who are to bee blamed for the matter, and who were as fannes to set all on fire, appeare not. After that Paul hath turned backe the crime vppon others, taking to himselfe a good courage, he doth nowe appeale vnto the aduersaries which are present, willing them if they know any thing by him, freely to vtter it: though I dissent from Erasmus and the olde interpreter in the participle stantos, for they translate it in the present tence: and they expound the worde sunedrion or Councel, of the sitting of the Gouernour, which I thinke, is farre from Paul his meaning. For his meaning is in my iudgement, that hee was readie to giue an account of all thinges in their councell. And that they knew nothing then which they can lay to his charge: because they began to sturre onely for this one voice, when he saide that he was iudged of the resurrection of the dead: that is, that hee suffered all this trouble for no other cause, saue onely because he did hope for the resur­rection of the dead. Whereby it appeareth that they now coyne a newe accusation for no cause: because if there had bene in him any fault, they woulde not haue consealed it then. It is likelie that they had farther talke, and that they came nearer togither: because we shal see elsewhere that they did contende about Christ: but it was Luke his drift onely to declare howe well Paul had cleared himselfe of the false accusations of his accusers.

23 When Felix. It appeareth that Felix (though hee pronounced nothing concerning the matter) did perceiue that Paul was burdened with no fault of his owne, but with the malice of the Priestes. For when Luke saieth that the matter was deferred vntill the comming of Lysias, [Page 547] he putteth in this in steed of a reason, that The ruler did perfectly know those thinges which did appertaine vnto the way: by which wordes I thinke is signified either that through long experience hee had beene acquainted with the conditions of the Priestes, and knewe full well howe they were wont to behaue themselues: or else that hee sawe by these things which had beene spoken on both sides, howe friuolous the accusation was: which is confirmed by the courteous and remisse vsage of Paul: for he putteth a Centurion in trust with him, that he may haue the more libertie. Others had rather reade it in one text in the person of Felix: When Lysias, who doth better knowe the trueth of this mat­ter is come, I will then giue iudgement. But they set and gather this racked sense from a reason which is scarce firme. They say that this word Way, is no where taken for the doctrine of the Lawe without some ad­dition. But I doe not interpret it of the Law, but of those sectes where­of no strangers were ignorant. No man did doubt, but that the Pharisies did hold the immortalitie of the soule. Therefore seing it was a thing so common, no maruel if Felix doe acquit Paul. Furthermore it were hard to take Way, for the knowledge of the fact. And I see not howe this can hange togither that the Gouernour doth confesse that Lysias was more expert in the Law than he. But his innocencie is made more famous & euident by this, because a profane man did streightway giue such a pre­iudice thereof, that hee did suffer him to be visited and holpen by his friends, being as it were exempted from the order of prisoners. Also we gather by this that Paul his companions and the residue of the Church had not forsaken him. For to what end had it bin to grant libertie to his friends and acquaintance to haue accesse vnto him, vnlesse they had bin present, had shewed themselues to be carefull for him, and had bin desi­rous to do their dutie? Therefore let vs learne by this example, that so long as we may and are able, we must not defraud the martyrs of Christ of any manner of comfort, whiles they labour for the Gospel.

25 Felix with his wife Drusilla. We said somewhat alreadie concerning the couetousnesse and corruptions of Felix. Nowe as touching his wife Drusilla, the readers must vnderstand that she was daughter to Agrippa the elder, of whose filthie death Luke spake before Chapt. 12. Chap. 12.23 Shee was betrothed to Epiphanis the sonne of Antiochus. But for as much as the yonge man woulde not take on him the rites which the Iewes did vse, which he promised to doe, her brother Agrippa the younger (of whom mention shall bee made in the next Chapter) after the death of his fa­ther gaue her to wife to Azizus king of the Emesenes: from whose com­pany she was enticed by the flattery of Felix. For Felix being taken with her singular bewtie, did perswade one Simon a Iewe-borne in Cyprus to perswade and allure her to make a newe match. Therefore it came to passe that this voluptuous woman hauing broken promise with her for­mer husbande, did marrie with an vncircumcised man, contrarie to the Law. But though she had polluted her selfe with prophane wedlock, yet we may easily coniect by this place that shee had not quite abandoned that feeling of religion which she had of a childe.

For Felix would neither haue desired to heare Paul, neither woulde he haue vouchsafed to speake to him, vnlesse it had beene for his wiues sake. Luke doth not expresse thus much, but in that he nameth Drusilla, we may well gather that Paul was called for her sake, that he might dis­pute of the gospel. Though such reuolts be rather tickled with curiosity, than moued with a sincere desire to learne.

He heard him touching the faith. This confession of Paul doth witnesse that hee did not spare to speake of Christ before, because he was afraid, or because hee would escape the trouble of the crosse: but because it was not yet time to speake. Seeing hee was cited vnto the iudgement seate to aunswere for himselfe, it stoode him vppon to aunswere con­cerning the crimes which were obiected to him, that hee might after­ward frankly and freely professe the faith of Christ. Therefore when he nowe seeth the gate set open and opportunitie offered for speaking, he is not affraide to offende the Gouernour, neither is hee terrified with daunger, that hee doeth craftilie make as if hee were not a Christian. Therefore wee see that hee was as well furnished with inuincible con­stancie, as with wisedome and iudgement: neither did hee euer of set purpose suppresse the light of the Gospell, but did onely make choice of the time.

Nowe the wonderfull counsell of God is woorth the noting in this place, who will haue the Gospell offered sometimes to the reprobate: not that they may profite thereby, but rather that they may bee made inexcusable. It had bin better for Felix and Drusilla neuer to haue heard any thing concerning Christ: because they did not escape without pu­nishment for refusing the grace of saluation which was offered to them, or for neglecting the same with loathsomnesse. Furthermore wee must note this, that certaine by reason of that seede of godlinesse which is in them ingendred, do desire to heare the Gospel preached, which so sone as they haue heard, they doe by and by either loath or else they cannot suffer it. Neuerthelesse the preaching of the Gospel, (what successe so euer it haue) is a good and sweete sauour to God: whether it quicken, or kill men. 2. Cor. 2.15.

26 And as he disputed. Felix hoped that he should take some delight in Pauls sermon: as men who are desirous of new things, doe willinglie feede their eares with subtile disputations: also hee meant to satisfie his wiues desire without his owne trouble: now he is enforced to feele that force of the worde of God whereof he neuer thought, which driueth away all his delightes. Paule out of bondes disputeth of the iudgement of God: hee which had power to put him to death or to saue his life, is afraid and quaiketh as if he stoode before his owne iudge: neither doth he finde, any other comfort, but to send him away out of his sight. Let vs first learne by this, what great force of the Spirite of God there was both in the heart and also in the tongue of Paul, because he seeth that hee must speake in the name of Christ, hee doeth not behaue him­selfe like an vnderling: but hee declareth the ambassage which was inioyned him, with a grace, as from on high, and hauing forgotten [Page 549] that he was in bondes, hee denounceth the heauenly iudgement in the person of Christ. And nowe seing Felix his heart is so pricked with the voyce of a prisoner, the maiestie of the Spirit doeth shew it selfe in that also, which Christ extolleth: when the Spirite shall come he shall iudge the worlde &c. and that force of prophecying, 1. Cor. 14.24. which the same Paule setteth forth elsewhere. Also that is fulfilled which he saith in another place, that The worde of God was not bounde with him: which hee did not onely stoutly maintaine and affirme to bee true, but which did effectually pearce into the heartes of men (and that of such as were proude of their greatnesse) as if it did lighten from heauen. Againe wee must note that although the reprobate bee striken with the iudge­ment of God, yet are they not renewed vnto repentance by that ter­rour alone. Felix is touched in deed when he heareth that God shall be the iudge of the world: yet hee flieth therewithall from his iudgement seat: (whereof he is afraide) so that this is feigned sorrow which doeth not worke saluation. Therefore repentance requireth such feare as may both engender a voluntarie hatred of sinne, and may also present a man before God, that he may willingly suffer himselfe to bee iudged by his worde. And this is a token of true profiting when the sinner seeketh for medicine there, from whence hee receiued his wounde. Furthermore this place doth teach that men are then examined & tried to the quick, when their vices wherewith they are infected are brought to light, and their consciences are called backe vnto the iudgement to come. For when Paule disputeth of righteousnesse and temperance, hee did rubbe Felix sore vppon the gall: forasmuch as he was both a man giuen to fil­thie pleasure, and also to dissolute riot, and giuen ouer vnto ini­quitie.

27 Hoping that money. Though Felix had throughly tried Pauls inte­gritie, so that hee was ashamed to take money of the Iewes for condem­ning him: yet forasmuch as hee was a couetous man, and a man giuen to corruptions, he would not acquite him for nothing: for this cause he doeth often call Paule, that hee may with faire words put him in some hope of deliuerance. For iudges which gape after money doe insinuate themselues thus, when as they will make way for corruptions. Whence we gather that it was but a vaine and transitorie feare, wherewith Fe­lix was taken when hee heard Paul dispute: seing hope of gaine doeth compell him to call for him, whom he was enforced with feare to send away. Howe did Felix hope for some rewarde at the handes of a poore man, and one that was destitute? for that goulfe would not haue beene content with a small pray. I doe not doubt but that (as those who haue the Lawe and right to sell are wittie and can perceiue things) when hee saw the Iewes did make such earnest suite to haue Paul put to death, he smelled somwhat a farre off touching him: to wit, that hee was none of the common sort; but such a man as was in great fauour with manie. Wherefore he did not doubt but that many of his friends would willing­ly bestow cost, to redeeme him.

28 And when two yeares were expired. Seeing Paul knew that the Iudge [Page 550] who did gape for gaine, would be fauourable to him so sone as he should offer him money, & seing he had sufficient time to gather the same: it is likely that hee did not onely beare with the Brethren, but also detest such briberie, wherewith the holinesse of ciuill order is shamefully pol­luted. Nowe whereas gouernours vse to let lose such prisoners as they know are not guiltie when they goe from the prouince: Felix tooke the contrarie way to winne fauour. The Iewes had often complained of his filthie gaine, of his extortion, cruelty, and vnrulie gouernement. Clau­dius Cesar being wearied with so many complaints, did call him out of Iudea. To the end the Iewes may not spite him so sore, he leaueth Paul bounde. So that hee maketh the guiltlesse seruaunt of God as it were an offering for his euill deedes, that hee may therewithall appease the Priests.

CHAP. XXV.

1 Then when Festus. The seconde action is described in this place, wherein Paul hath as hard a cumbate, and is in no lesse daunger then in the first. Seing he was left in bondes, Festus might suspect that the cause was doubtfull, and so gather an vniust preiudice. But there was another thing which was cause of greater daunger. Wee know that newe rulers, because they will winne the fauour of those who are in the prouinces, vse to grant them many thinges at their first comming: so that it was to be thought that the death of Paul, should be to Festus a fine meanes to winne fauour withall. Therefore the faith of the holy man is assailed a­fresh with a newe triall, as if the promise had beene vaine whereto hee [Page 551] had hitherto trusted: but the grace of god doth so much the more plain­ly shewe it selfe in deliuering him, because, contrarie to all hope, hee is deliuered out of the iawes of death. The Iewes preuent the go­uernour with their false accusations: yet they doe not as yet seeke to haue him punished, but they doe onely desire, that hee may not bee brought into any forraine court to plead his cause. They desire that am­bitiously as a great benefite, which was to looke to equal. How is it then that they do not obtaine, saue onely because God doth holde the minde of Festus, so that he doth stoutly deny that, which he was afterward rea­die to graunt? And as the Lord did then holde his mind bound with the secreat bridle of his prouidence: so when hee graunted him freedome of will, he bounde his handes, that hee could not execute that which hee would. Let this confidence support vs in daungers, and let it also stirre vs vp to call vppon God: and let this make our mindes quiet and calme, in that the Lord in stretching forth his hand and breaking such a strong conspiracie, did shew an eternal example of his power in defen­ding his.

5 Those therefore. It is in the Greek worde forwarde, Those who are mightie or able: yet he meaneth those who can conueniently. Also wee may easily coniect, that they did obiect the trouble and charges, and besought the Gouernour that he would not make weary with a superflu­ous iourney so many of their chiefe men, and also certaine which were verie aged: b [...]t would rather (which hee might easily doe) commaund Paul to be brought by a fewe keepers. Therefore least they complaine that he is burdenous vnto them, hee vnloadeth them of this necessitie, and giueth them leaue to choose out from among themselues such as they will. In the meane season he doth sufficiently declare, that he doth not beleeue their false reports: and he professeth that he will bee an vp­right iudge, and will do nothing but according to the truth of the mat­ter. The next sentence also is diuersly read among the Grecians. For some bookes haue the same which is in the olde interpreter, But eight or tenne dayes. If this reading like vs, the sense shalbe, that The gouer­nour came shortly after to Cesarea, least the Iewes shoulde be importu­nate vppon him vnder colour of his long tariance. The other reading which is more vsuall among the Grecians, shall haue another meaning: Though he stayed long inough at Ierusalem to heare the matter, yet did hee not harken to their requestes, who woulde haue Paule brought thi­ther, whence we may gather a probable coniecture, that hee alreadie knew of their laying await.

7 Manie and greeuous crimes. So long as Paule liued vnder the Lawe his integritie was well knowne and famous. Againe when hee was con­uerted to Christ, he was a singular patterne of innocencie. Yet wee see howe he is subiect to many slanders, cruel & false accusations. And this is almost alwaies the estate of the seruants of Christ: wherfore they must be the more couragious to passe valiantly through euill report and good report: neither let them thinke it strange to bee euill reported of where they haue done good.

In the meane season they must do their indeuour, that they may not onely haue a cleare conscience before God, but that they may be verie well able to defende themselues before men, when they haue time and place. For Paul doth not faile in his cause: but couragiously setteth the defense of his innocencie against their false crimes. Furthermore let vs note that the wicked can neuer bee bridled, but they will speake euill of good men, and will impudently slaunder them: for they resemble the nature of Satan, by whose spirite they are led. Therefore where as wee be commanded to stoppe the mouth of the wicked, it must not be so ta­ken, as if hee shall be free from all backbiting, whosoeuer shall behaue himselfe vprightly: but that our life may aunswere for vs, and may wipe away al blots of false infamie. So we see the aduersaries of Paul, though they had a fauourable iudge, yet their slaunders were all in vaine, seing he did defende and auouch his innocencie by his deedes. And yet it is likely that they wanted not false witnesses, neither were they slacke in suborning them: but because the Lorde giueth his seruauntes inuinci­ble strength, so that the brightnesse of honestie doeth driue away their vaine clouds: they are ashamed, and at length they depart from the iudgement seat with this infamie, that they were false accusars. But the defense of Paul doeth shewe what things the Iewes laide principally to his charge. The first crime was vngodlinesse against God, that he ouer­threw the Lawe and polluted the Temple: the other, rebellion against Cesar, and the Romane Empyre, because hee raised tumultes euerie­where. Hee was holpen by the singular grace of God to aunswere and refute both, who maketh the innocencie of his as bright as the mor­ning.

9 And Festus. Whether Festus knew somwhat of their laying awaite (which we may well coniect,) or whether hee were altogither ignorant thereof: he dealeth vniustly with Paul: and we see how soone those are drawne vnto all corruption, which are not guided by the spirite of God. For Festus doeth not openly contemne or hate Paul: but ambition, and peraduenture also desire of gain got the vpper hand, so that for pleasing the other part, he doth vniustly bring him in danger of death: also it is [Page 553] likely that he was enticed with the smel of som reward to harkē so cour­teously to the priestes. Notwithstanding I maruell that he giueth Paul leaue to choose, and doth not rather according to this authoritie com­maund them to carry him whether he would or no. Surely wee gather that he was kept backe with feare, least he should infringe the priuilege of the citie of Rome, which was a very odious crime. Notwithstanding he studieth craftilie to persuade Paul not to refuse to be iudged at Ieru­salem. For he was not ignorant of that which indeed came to passe, that a citizen of Rome might lawfully appeale, so that he could then goe no farther. Neuerthelesse it was no thanke to him that hee was not deliue­red into the hands of murtherers.

10 I stand at Caesars iudgement seat. Because Paul seeth that hee is betraied into the handes of the Iewes through the ambition of the go­uernour, he obiecteth the priuiledge of the citie of Rome. Hee had sub­mitted himselfe modestly, if he had cmomaunded him to do that which was iust and equall. Nowe because the gouernour doeth not his duetie willingly: necessitie compelleth the holy man to defend himself by law: and by this meanes the Lorde deliuereth him nowe againe euen when he was almost giuen ouer into the hands of the enemies. And wheras he desireth to haue his matter handled before Caesars iudgement seat: he doth not therefore make the doctrine of the Gospell subiect to the iudgement of a profane and wicked man: but beeing readie to giue an account of his faith euery where: he appealeth from that court where he could no longer hope for equitie. Furthermore though the Citizens of Rome did retaine their priuiledge: yet the order was then altered: be­cause the Cesars had taken into their owne handes the iudging of the people, as if they would bee good maintainers and patrons of common libertie.

To the Iewes haue I done. Because those whose consciences do accuse them, and which mistrust their matter, flie vnto certaine odde excuses and exceptions. Paul turneth away from himself this opinion. And sure­lie the ministers of Christ, ought to haue no lesse care to make their in­nocencie knowen, then to saue their life. If Paul had flatly denied to an­swere for himselfe, the enemies would haue triumphed, and the doubt­fulnesse of an euill conscience should haue been obiected to him to the reproch of the Gospell. But now when he citeth the gouernour himselfe to be a witnesse of his integritie, and doth refuse no punishment, if hee shall be found gyltie, he cutteth of all occasion of slaunderous reportes. Therefore he sheweth that he doth not seek to saue himselfe by turning his back, but flieth vnto the fortresse of a iust defence, that he may ther saue himselfe from iniurie, seeing his aduersaries haue hitherto hande­led him vniustly: and now refusing to deale with him any longer by law they goe about to haue him murthered. Neither doth Paul go behinde the Presidents back to tell him that he doth vniustly, in that he doth so dally with his accusers: and therewithal he doth as it were bridle his lust so that he dare goe no further.

11 I appeale vnto Caesar. After that he hath professed that hee doth [Page 554] not refuse to die if hee bee found giltie, hee freely vseth such helpes as he coulde finde at the hands of men. Wherefore if wee bee at any time brought into like straits, we must not be superstitious, but we may craue help of the lawes and pollitike order. Because it is written that magi­strates are made and appointed by God to the praise of the godly. Nei­ther was Paul afraid to goe to law vnder an vnbeleeuing iudge: Rom. 13.3. & 1. Pet. 2.14. for hee which appealeth commenceth a new action.

Therfore let vs know that God who hath appointed iudgement seats doth also graunt libertie to his to vse the same lawfully. Therfore those mistake Paul, 1. Cor. 6.1. who think that he doth flatly condemne the Corinthiās, bicause they require help of the magistrate for defence of their right, seeing he reproueth in that place a manifest fault, to wit, because they could suffer no wrong, and because they were too much set vpon sueing one another, whereby they caused the gospell to be euill spoken of.

12 Festus hauing talked with the councell. The gouernours did vse to haue certain of the chief citizens which did attend vpon them, & sate with them in iudgement: that they might decree nothing without the consent of the councell. Furthermore it doth seeme that Festus pronoū ced this with indignation, when hee said interrogatiuely, hast thou ap­pealed to Caesar? to wit, because it greeued him that he coulde not doe the Iewes such a pleasure as he desired: though I leaue that indifferent because it is neither of any great importance, and it leaneth only to a coniecture.

13 And after certaine dayes. This long narration tendeth to this end, that we may know, that though the handeling of the cause were broken [Page 555] of, yet were Pauls bands famous: and that he was neuerthelesse brought out of prison, that he might make profession of his faith, & dispute tou­ching the Gospell before a famous auditorie, and againe that though he were contemned, yet was he not counted a wicked person, least the glory of Christ shuld be abased by his slaunder and reproch, yea that he had more libertie to preach the gospell being in prison, then if hee had liued free in a priuate house.

King Agrippa and Bernice, It is certaine that this Agrippa was sonne to Agrippa the elder, whose filthie and detestable death was set downe in the twelfth chapter. When this man was made king of Chalcis in his vncles steed after the decease of his father: hee did afterward obtaine a more large dominion. Bernice, of whom mentiō is made in this place, was his owne naturall sister, which was first married to Herod king of Chalcis her vncle, and did keep her self widdow a certaine season after his death, yet she did not liue honestly & chastly during that time: for her too great familiaritie with her brother Agrippa was suspected. And to the end she might not be counted an incestuous person, she married with Polemon king of Cilicia. Notwithstāding because she gaue herself more to lust than chastitie, she forsooke him. The historiographers doe no where say, that she was her brothers wife: and Iosephus in his life as­signeth her a dominion of her owne in a part of Galilee. Therefore it is to be thought that forasmuch as they were hardened in their wicked­nesse, they dwelt together not regarding what men did say: yet did they abstain from marriage, least their incestuous marriage shoulde bewray and also augment their crime. Neither is it any maruell that hee came for honours sake to salute the gouernour, who did reigne only at the wil and pleasure of another, and did depend vppon the necke and fauour of the Emperour of Rome, which he was to retain and nourish by meanes of the gouernour.

14 When many dayes. Therefore when (after some time was spent) they wanted matter of talk, as idle men vse to inuent somewhat where­on they may talke, mention was made of Paul, for Luke meant to note that, when he said that after many dayes wer idly spent, Festus told the king of a certaine man which lay bound. And although hee doth heere both touch the malice of the Priests, and also make a shew of wonder­full equitie on his part, yet in that hee shortly after cleareth the partie which was accused, he condemneth himselfe vnawares, when as he cō ­fesseth that he was enforced to appeale that he might not be carried to Ierusalem.

But when Festus commendeth the Romanes, he sheweth what doth beseeme iudges. And if nature did tel profane men thus much, that they must admit no such fauour as may oppresse the giltlesse: howe muche more must iudges, (who haue the light of the word of God) be carefull to auoide all corruption.

18 They laid no such crime to his charge. I maruell why Festus doeth say that there was no suche crime obiected to Paul as hee supposed, seeing he was accused of sedition: but we may againe coniect by this, [Page 556] yea, plainly know that their accusations were so vaine, that they ought not to haue been brought before the iudgement seat: as if a man did vt­ter a slaunderous speech vnaduisedly. For which cause he saith that the state of the cause did consist in questions of the law. Therefore wee see that he putteth a difference betweene those offences which were wont to be punished by mans lawes, and the controuersie which was betwene Paul and the Iewes: not that religion ought to bee corrupted freely, or that their malapartnesse is tollerable, who ouerthrowe the worship of god with their owne inuentions: but because the man being a Romane, cared not for Moses lawe: therefore hee speaketh so disdainfully when he saith, that they did striue about their superstition. Though this word deisidaimonia bee taken of the Grecians as well in good as euill part: to wit, because the choice of worshippings of false gods were common in al places. Notwithstanding his meaning is that he careth not what maner religion the Iewes haue. And no maruell if a man which was an Ethnick and had not learned that the rule of godlinesse must bee fet from the mouth of God, know not how to distinguishe between the pure worship of God and superstitions.

Wherefore we must hold fast that marke whereby wee may discerne the one from the other, that there is no godlines but that which is groū ded in the knowledge of faith, least we grabble in darknesse. Moreouer the Romans were so drunkē with prosperous successe, that they thoght that they were more acceptable to God then any other: as at this day the Turks by reason of their manifolde victories deride the doctrine of Christ. This was a lamentable case, that a man being an vnbeleeuer and idolater, sitteth as iudge amidst the Iewes, to giue iudgement of the sa­cred oracles of God according to his ignorance, but all the fault was in Paul his aduersaries, who did not care for the maiestie of God, so they might satisfie and obey their owne madnesse. Nothwithstanding there rested nothing for Paul to doe, but to cleare himselfe of those crimes which were laide against him. So at this day though inwarde brawles which are among Christans, doe defame the name of Christe and his Gospell among the Turkes and Iewes, yet the defender of holy doc­trine are vnworthily blamed, which are enforced to enter the com­bate.

Of one Iesus. It is not to bee doubted but that Paul intreated both grauely and with such vehemencie as became him of the resurrection of Christe: But Festus by reason of his pride, thought it no meet matter for him to occupie his head about. Hee doth not in deed openly deride Paul▪ but he sheweth plainly how negligently he hard him when he dis­puted of Christ. Wherby we see, how little preaching auaileth, yea that it auaileth nothing at all, vnlesse the Spirit of God doe inwardly touch the harts of mē. For the wicked do lightly passe ouer whatsoeuer is spo­ken, as if a man should tell them a tale of Robin Hood. Wherfore there is no cause why the carelesnesse of many shoulde trouble vs at this day, seeing Paul preuailed nothing with Festus. But this place doth witnesse that many speeches did passe in the handeling of the matter, whereof [Page 557] Luke maketh no mention. For he had spoken nothing as yet of Christe: and yet this latter narration doth shewe that Paul intreated seriouslye before the Iewes of his death and resurrection. Which coulde not bee, but hee must needes intreate of the principall pointes of the Gospel. Therefore I gesse that Paul did so handle the matter, that when he had refuted the false accusations of the Iewes, wherewith they went about to burden him before the gouernour, hauing gotten a fit occasion, hee began afterward to speake freely of Christ.

22 I would also. By this we may gather that Agrippa did so desire to hear Paul that he was ashamed to make his desire knowen, least Festus should thinke that he came for some other end then to salute him. And it may be that not only curiositie did moue him to be desirous to heare Paul: but because he did hope to profite by hearing him. Notwithstan­ding we may easily gather by this, how cold his desire was, because hee suffered many dayes to passe before he sheweth any signe of his desire: because he was more in loue with earthly commodities which he coun­ted better. Neither durst he make any wordes, neither did he passe for vttering any speech vntill such time as Festus did of his owne accorde will him so to doe. So that the holy minister of Christ is brought foorth as on a stage, that a profane man may cheare vppe his guest: saue onely that Festus wil be holpen with the aduise of Agrippa and his company, that he may let Caesar vnderstand how diligent hee is. But the matter was turned to another end by the secrete prouidence of God: neither ne [...]d we doubt, but that such report went abroad, as made much for the confirmation of the godly, and it may be also that some of the hearers were touched, and did conceiue seed of faith, which did afterward bring foorth frute in due time. But admit none of them did embrace Christe sincerely & from his heart, this was no small profit, that the vnskilful [...] were appeased after that the malice of the enemies was discouered, that [Page 558] they might not be enflamed with such hatred against the gospel: impi­etie was made ashamed, and the faithfull did gather newe strength, so that they were confirmed more and more in the gospel.

23 And on the morrow. Agrippa and his sister do not come like hum­ble disciples of Christ: but they bring with them such pompe and gor­geousnesse, as may stop their eares and blind their eyes: and it is to bee thought that like hautinesse of minde was ioyned with that gorgeous & great pompe. No maruell therefore if they were not brought to obey Christ. Notwithstanding it seemeth that Luke maketh mention of the pompe, that we might know that in a great assembly, and before choise witnesses whose authority was great, Paul had leaue graunted not one­lie to plead his matter as a partie defendant, but also to preach the go­spel. For he commeth foorth as in the person of a teacher, that he may set foorth the name of Christ. So that the trueth of God brake out of his bands, which was foorthwith spread abroad euery where with a free course: yea it came euen vnto vs. By this word phantasia Luke vnderstā ­deth that which wee call commonly preparation or pompe. But there must other furniture bee brought vnto the spirituall marriage of Iesus Christ.

26 That after examination had. We cannot tell whether the gouer­ner in acquitting Paul before them, doth seek by this pollicie to entice him to let his appeale fall. For it was a thing credible, that he might ea­sily be persuaded to lay away feare, and to submit himself to the iudge­ment and discretion of a iust iudge, especially if Agrippa should giue his friendly consent. To what end soeuer he did it, he condemneth himselfe of iniquitie by his owne mouth, in that he did not let a giltlesse man go free, whom hee is now ashamed to sende vnto Caesar, hauing nothing to lay against him. This did also come to passe by the wonderfull proui­dence of God that the Iewes themselues shold giue a former iudgment on Pauls side. Paraduenture the Gouernor goeth subtilly to worke that hee may picke out what the kinge, and the chiefe men of Cesarea doe think: that if it so fal out that Paul be set at liberty, he may lay the blame on their neckes. For he woulde not haue the priests to bee his enemies for nothing, vpon whom a good part of Ierusalem did depend, and that was the best way that he could take in writing to Caesar, to intermingle the authoritie of Agrippa. But the Lord (to whō it belongeth to gouern euents contrary to mans expectatiō) had respect vnto another thing, to wit, that when the clowdes of false accusations were driuen away, Paul might more freely auouch sound doctrine.

CHAP. XXVI.

2 We haue declared to what end Paul was brought before that as­sembly: to wit, that Festus might write vnto Cesar as he shoulde bee counsailed by Agrippa and the rest. Therefore he doth not vse any plain or vsuall forme of defence, but doeth rather apply his speech vnto doc­trine. Luke vseth in deed a worde of excusing: yet such a one as is no­thing inconuenient whensoeuer there is any account giuen of doctrine. Furthermore, because Paul knew well that Festus did set light by al that which should be taken out of the law and prophets, he turneth himselfe vnto the king, who he hoped would be more attentiue, seeing he was no stranger to the Iewish religion. And because hee had hitherto spoken to deaf men. He reioyceth now that he hath gotten a man who for his skil and experience can iudge aright. But as hee commendeth the skill and knowledge, which is in Agrippa, because he is a lawfull iudge in those matters whereof he is to speake: so he desireth him on the other side to heare him patiently. For other wise contempt and loathsomnesse shuld haue been lesse excuseable in him. Hee calleth those points of do­ctrine which were handeled among the Scribes, questions: who were wont to discusse religion more subtilly. By the word customes he meaneth those rites which were common to the whole nation. Therefore the summe is this, that king Agrippa was not ignorant either in doctrin, ei­ther in the ceremonies of the law. That which he bringeth in or conclu­deth, wherefore I pray thee heare me patiently, (as I saide euen nowe) doeth signifie that the more expert a man is in the Scripture, the more attentiue must hee bee, when the question is about religion. For that which we vnderstand doth not trouble vs so much. And it is meete that we be so careful for the worship of god, that it doe not grieue vs to hear those things which belong to the defining therof: and chieflie when we haue learned the principles: so that we may readily iudge, if we list, to take heed.

4 My life which I haue led. Hee doeth not as yet enter into the state of the cause: but because hee was wrongfully accused and burde­ned with many crimes, leaste kyng Agrippa shoulde enuie the cause through hatred of the person, hee doeth first auouch his innocencie. [Page 590] For we know that when a sinister suspitiō hath once possessed the minds of men, all their senses are so shut vppe, that they can admit nothing. Therefore Paul doeth first driue away the clowdes of an euill opinion, which were gathered of false reports, that he may be heard of pure and well purged eares. By this we see that Paul was enforced by the neces­sitie of the cause, to commend his life which he had lead before. But he standeth not long vppon that point: but passeth ouer straightway vnto the resurrection of the dead, when he saith, that he is a Pharisee. And I think that that is called the most straight sect, not in respect of holines of life, but because there was in it more naturall sinceritie of doctrine, and greater learning. For they did boast that they knew the secret mea­ning of the scripture. And surely forasmuch as the Sadduces did vaunt that they did sticke to the letter, they fell into filthie and grosse igno­rance, after they had darkened the light of the scripture. The Essenes contenting themselues with an austere and straight kinde of life, dyd not greatly care for doctrine. Neither doth that any whit hinder, be­cause Christ inueigheth principally against the Pharisees, as being the worst corrupters of the scripture. Mat. 23.13. For seeing they did chalenge to them selues authoritie to interprete the scripture according to the hidden & secrete meaning: hence came that boldnesse to change and innouate, wherewith the Lord is displeased. But Paul doeth not touch those in­uentions, which they had rashly inuented, and which they vrged with tyrannous rigour. For it was his purpose to speake only of the resurrec­tion of the dead. For thogh they had corrupted the law in many points: yet it was meete, that the authoritie of that sect should be of more esti­mation in defending the sound and true faith, then of the other which were departed farther from naturall puritie: Moreouer Paul speaketh only of the common iudgement, which did respect the colour of more subtile knowledge.

6 For the hope of the promise. Hee doth now discend into the cause, to wit, that he laboureth for the principall point of faith. And though hee seeme to haue spoken generally of the resurrection, yet we may ga­ther out of the text, that he beginneth with a farther point: and that he did comprehend those circumstances, which did properly appertain vn­to the faith of the gospel. He cōplaineth that the Iewes did accuse him, because hee maintained the hope of the promise made to the fathers. Therefore this was the beginning and also the issue of the matter, that the couenant which God had made with the fathers, is referred vnto eternall saluation. Wherefore this was the summe of the disputation, that the Iewish religion was nothing worth, vnlesse they tooke heed to the heauens, and did also lift vp their eies vnto Christe the authour of the new life. They did boast that they were chosen from among all people of the worlde. But their adoption did profite them nothing, vn­lesse they did trust to the promised Mediatour, and looke vnto the inhe­ritance of the kingdom of god. Therfore we must conceiue much more then Luke doth plainely expresse. And surely his narration tendeth to no other end, saue only that we may know of what thinges Paul intrea­ted. [Page 561] But what this was, and in what words he vttered it, wee cannot tell, Neuertheles it behoueth vs to gather out of a brief summe those things which appertaine vnto this disputation: which was freely handeled be­fore Agrippa, when Paul had free libertie graunted to him to plead his owne cause.

7 Whereunto our twelue tribes. Paul complaineth before Agrippa, that the state of the churche is come to that passe that the Priestes set themselues against the common hope of all the faithfull: as if he should say, to what ende doe those of our nation, who worshippe God careful­lie, and spend both dayes and nights in the dueties of godlinesse, sigh in their prayers, saue onely that they may at length come vnto eternall life? But the same is the marke whereat I aime in all my doctrine: be­cause when the grace of redemption is set before men, the gate of the kingdome of heauen is set open therewithall. And when I preach the authour of saluation raised vp from the dead, I offer the first frutes of immortalitie in his person. So that the former confirmation of his do­ctrine was taken out of the worde of God, when hee cited the promise made to the fathers. Now in the second place he addeth the consent of the church. And this is the best way to maintaine and auouch the opi­nions of faith, that the authoritie of God go formost: and that then the consent of the church come next. Though we ought therewithall wise­ly to make choyse of the true church: as Paul doeth teache vs in this place by his owne example: for though hee knewe that the Priestes did pretend the visure of the church against him: yet hee doeth boldly af­firme that the sincere worshippers of God are on his side, and he is con­tent with their defence. For when hee meaneth the twelue tribes hee doeth not speake generally of al those which came of Iacob according to the fleshe: but hee meaneth those onely, which did retaine the true studie of godlinesse. For it had been an vnmeet thing to commend the nation generally for the feare of GOD, which was onelie in a few.

The Papists deale very disorderedly in both: who by the voyces and consents of men, oppresse the woorde of God, and giue also the name and tytle of the catholike church, to a filthie rabblement of vnlearned and impure men, without any colour or shame: but if wee will prooue that we thinke as the true church thinketh, wee must beginne with the Prophetes and Apostles: then those must bee gathered vnto them whose godlinesse is knowen and manifest. If the Pope and his Clear­gie be not on our side, wee neede not greatly to care. And the true af­fection of true religion is proued by continuance & vehemencie: which was of singular force at that time, principally when the Iewes were in greatest miserie.

8 Why shoulde. I doe not doubt but that he proued that both by reason and also by testimonies of scripture, which hee taught concer­ning the resurrection and the heauenly life. But for good causes doth hee callbacke those vnto whom hee speaketh, vnto the power of God, least they iudge thereof according to their owne weake capacitie. [Page 562] For nothing can more hardly sinke into mens braines, then that mens bodies shall bee restored when as they bee once consumed. Therefore seeing it is a misterie farre surpassing mans wit, let the faithfull remem­ber howe farre the infinit power of God doth reach, and not what they themselues comprehend: Phil. 3.21. as the same Paul teacheth in the third chap­ter to the Philippians. For when hee hath said that our vile bodies shal bee made like to the glorious bodye of Christe, hee addeth immedi­atly, according to the mightie working whereby hee is able to subdue all thinges to him selfe. But men are for the most part iniurious to God, who wil not haue his arme reach any farther, then their vnder­standing and reason can reache: so that so much as in them lieth they would desire to restraine the greatnesse of his workes (which surpasseth heauen and earth) vnto their straites. But on the otherside Paul com­maundeth vs to consider what God is able to do, that being lifted vppe aboue the world, we may learne to conceiue the faith of the resurecti­on not according to the weake capacitie of our minde, but according to his omnipotencie.

9 And I truly, If Paul had not spoken more thinges then those [Page 563] which Luke hath hitherto recited, his speech had not hanged well to­gether. Whence we proue that which was said before, that after that he had spoken of the couenant of God, hee intreated of the grace and of­fice of Christe, as the matter required. And hee repeateth the historie of his conuersion for this cause, not only that he may remoue from him selfe all suspition of lightnesse: but that hee may testifie that God had called him, and that he was euen enforced by a commaundement com­ming from heauen. For seeing that he was, contrary to his expectation, sodainly made a sheepe of a woolfe, such a violent change is of no small importance to purchase credite to his doctrine.

Therfore he amplifieth that his heat and vehement desire which he had to punishe the members of Christe, and also that stubbornnesse whereunto he was wholy giuen ouer. If hee had beene nousled vppe in the faith of Christe from his youth, or if hee had been taught by some man, hee should haue imbraced it willingly and without resistaunce, hee himselfe shoulde haue been sure of his calling, but it shoulde not haue been so well knowen to others. But now seeing that beeing infla­med with obstinate and immoderate furie, beeing moued with no oc­casion, neither persuaded by mortall man, hee chaungeth his mynde; it appeareth that hee was tamed and brought vnder by the hande of God.

Therefore this contrarietie is of great waight, in that hee saieth that hee was so puffed vp with pride that he thought hee should get the vi­ctorie of Christ: whereby hee teacheth that he was nothing lesse, then made a disciple of Christe through his own industry. The name of Iesus of Nazareth is taken in this place for the whole profession of the Go­spel, which Paul sought to extinguish, by making war ignorantly against God, as we may see.

10 Which thing I did. Hee prooueth by his very factes with what force of zeale hee was carryed away to striue against Christ, vntill grea­ter force did pull him backe, and made him goe the quite contrary way. Furthermore his aduersaries were witnesses of this his vehemencie: so that it was most certaine that he was sodainly chaunged: and vndoub­tedlie the priestes would neuer haue put him in any such office, vnlesse he had behaued himselfe couragiously in exercising crueltie: and it was meete that hee shoulde bee very couragious who shoulde satifie their furie. This is also to be noted, that Paul was not ashamed to confesse how sore he had offended against God, so that that might turne to the glory of Christe. It was to him vndoubtedly reprochfull, to haue beene carried away with blinde zeal, so that hee enforced those to blaspheme which did desire to serue God: to haue troubled the good and simple di­uersly: to haue giuen sentence of the shedding of innocent blood: final­lie to haue lifted vp his hornes euen vnto heauen, vntill hee was thro­wen downe. But he doth not spare his own estimation, but doth willing­lie vtter his owne shame, that the mercy of God may the more plainely appeare thereby.

Wherefore there could no sinister suspition rest in his speech, seeing that (without hauing any respect of himselfe) he saith, that he did vtter­ly offend in those thinges whereby he gate the prayse of all the people. Therefore hee condemneth his verie zeale of madnesse, which others did honour. Whereby it appeareth how filthie the ambition of those men is, who are ashamed simply to confesse if they haue offended tho­row ignorance or error. For although they doe not altogether excuse the same, yet they goe about to lessen or paint these thinges, for which they ought humbly with sorrow and teares to craue pardon. But thogh Paul might haue retained the same of a couragious man, yet hee con­fesseth that he was a mad man. For the participle which Luke vseth importeth thus muche, that he compelled many to blaspheme. By this wee know that there was great corruption euen in the very first fruites of beleeuers, seeing that hauing first professed themselues to bee disci­ples of Christe, and being afterwarde discouraged with feare or stripes, they did not onelye denie him, but also spake euill of his blessed name. Though the very deniall it selfe containeth an horrible blasphe­mie.

13 At midday, O king. The narration tendeth to this end, that king Agrippa may vnderstand that it was no vaine visure or ghost, neyther was it any such traunce as brought him into some madnesse, so that hee was destitute of iudgement. For though he fell to the earth for fear, yet he heareth a plaine voice: he asketh who it was that spake: hee vnder­standeth the answere which was made: which are signes that he was not beside himselfe. Hereupon it followeth that hee did not rashly chaunge his minde, but did godlily and holily obey the heauenly oracle: least he should of set purpose proceed to striue against God.

16 But rise. Christ did throw downe Paul that hee might humble him: now he lifteth him vp, and biddeth him be of good courage. And euen we are dayly thrown down by his voice to this end, that we may be taught to be modest: but looke whom he throweth downe, he doth raise the same againe gently. And this is no small consolation, when Christe saith that he appeared to him not as a reuenger to plague him for his madnesse, for those stripes which he had vniustly and cruelly giuen, for his blooddie sentences, or for that trouble wherewith hee had troubled the Saints, for his wicked resisting of the Gospell: but as a mercifull Lorde, intending to vse his industrie, and to call hym to an honourable ministrie. For hee made him a witnesse of those thinges which he sawe and which he should afterwarde see. This vision was worthie to bee recorded, by whiche hee learned that Christe reigneth in heauen, that he might no longer proudly contemne him: but acknowledge that he is the sonne of God, and the promised redeemer, he had other reue­lations afterward, 2. Cor. 12.1. as he saith in the second Epistle to the Corinthians, and twelft chapter.

17 Deliuering thee, Hee is armed in this place against all feare, which was prepared for him: and also hee is prepared to beare the crosse: Notwithstanding seeing hee addeth immediately that Paule [Page 565] shoulde come to lighten the blinde, to reconcile those to God which were estranged from him, and to restore saluation to those which were lost: it is a maruell why he doth not also promise, that they shall on the otherside receiue him ioyfully, who shall by meanes of him receiue such and so great benefites. But the vnthankfulnesse of the worlde is noted out vnto vs in this place: because the ministers of eternall saluation are farre otherwise rewarded: as frantike men doe raile vppon their phisiti­ons. And Paul is admonished that whither soeuer he shall come, a great part of those to whom he shall studie to do good, shall hate him, & seek his ouerthrow. And he saith plainely that hee is appointed to bee a wit­nesse both to Iewes & Gentiles, least that turne to his reproch, because he made the Gospell common to both alike. For the Iewes had concei­ued suche deadlie hatred against him for this cause, because it greeued them that the Gentiles should bee made their fellowes. And though they made a shew that this did proceed of zeale, because they woulde not haue the couenant which God made with the posteritie of Abrahā profaned, by beeing translated vnto straungers: yet meere ambition did pricke them forward, because they alone would bee excellent, all o­ther being vnderlings. But in the person of one man, all godlie teachers are encouraged to do their dutie, that they be not hindred or kept back with the malice of men from offering the grace of God vnto miserable men though they be vnworthie.

18 That thou maiest open their eyes. Paul in taking to himselfe that which is proper to God, doeth seeme to exalt himselfe too high. For we knowe that it is the holy Ghost alone which doth lighten the eyes. We know that Christ is the only redeemer which doth deliuer vs from the tyrannie of Satan. We know that it is God alone who hauing put away our sinnes, doth adopt vs vnto the inheritance of the Saints. But this is a cōmon thing, that God doth translate vnto his ministers that honor which is due to himselfe alone, not that hee may take any thing from himselfe, but that hee may commend that mightie working of his spi­rite which he doth shew foorth in them. For he doth not send them to worke, that they may bee dead instruments, or as it were stage players: but that hee may worke mightily by their hande. But it dependeth vp­pon the secrete power of his Spirite that their preaching is effectuall, who worketh all thinges in all men, and which onelie gyueth the en­crease.

Therefore teachers are sent, not to vtter their wordes in vaine in the ayre, or to beate the eares only with a vaine sounde, but to bring liuely light to the blinde, to fashion again mens hearts vnto the righte­ousnesse of God, and to ratifie the grace of saluation whiche is gotten by the death of Christe. But they doe none of all these, saue one­lie in as much as God worketh by them, that their labour may not bee in vaine, that all the prayse may bee his, as the effect commeth from him.

And therefore we must note, that so often as the scripture doeth ex­toll [Page 566] the externall ministerie so honourably, we must not separate it from the Spirite, which quickneth the same euen as the soule doth the body. For it teacheth in other places how little mans industrie can doe of it selfe. For they must plant and water: but it is God alone which giueth the encrease. But because many are hindered by their owne ignorance & malice, that they cannot reap such frute of the Gospel as they ought, wee must note this description, which setteth before our eyes briefly & plentifully, that incomparable treasure. Therfore this is the drift of the Gospel that beeing deliuered from blindnesse of minde, wee may bee made partakers of the heauenly light: that beeing deliuered from the thraldome of Satan, we may be turned to God: that hauing free for­giuenesse of sinnes, wee may be made partakers of the inheritaunce a­mong the Saints. Those which will rightly profite in the Gospel muste direct al their senses to this end: for what good shal the continuall prea­ching thereof doe vs, if we know not the true vse therof? Also the way and meanes to attaine to saluation is described to vs, All men boast that they be desirous of saluation: but few consider how God will saue them.

Therfore this place wherin the means is pretily cōprehended, is as it were a key to open the gate of heauen. Furthermore wee must knowe, that all mankinde is naturally depriued of those good thinges, whiche Christ saith we haue by beleeuing his Gospell. So that it followeth that al are blind, because they be lightned by faith, that al are the bōdslaues of Satā, bicause they are set free by faith frō his tyrānie: that all mē are the enemies of God and subiect to eternall death, because they receiue remission of sinnes by faith. So that nothing is more miserable then we if we be without Christ and without his faith. Whereby it appeareth how little, yea that nothing is left for the free will of mens merites. As touching euery part, this lightening is referred vnto the knowledge of God, because all our quicknesse of sight is meere vanitie and thicke darkenesse, vntill hee appeare vnto vs by his truth. That reacheth farther which followeth afterwarde: To bee turned from darknesse to light. For that is when wee are renewed in the spirite of oure minde.

Therefore in my iudgement this member and that which followeth expresse both one thing: to bee turned from the power of Satan vnto God. For that renewing which Paul declareth more largely in the se­cond chapter to the Ephesians, is expressed in diuers formes of speech. Remission of sins followeth next, Ephe. 2.10. & 4.23. wherby God doth freely reconcile vs to himselfe, so that we need not doubt but that god wil be fauourable & mercifull to vs. At length the furnishing and filling of all thinges is put in the last place: to wit, the inheritance of eternall life. Some doe reade it falsly in one text, Among those who are sanctified by faith: because this woord is extended vnto the whole period. Therefore the mea­ning thereof is, that by faith wee come vnto the possession of all those good thinges which are offered by the gospell. And faith is properlye [Page 567] directed vnto Christ: because all the parts of our saluation are included in him. Neither doth the Gospel commaund vs to seeke the same any where els saue only in him.

19 Hee declareth now briefly to what ende he rehearsed the histo­rie of his conuersion: to wit, that Agrippa & the rest might vnderstand, that hee had God for his authour of all those thinges which the Iewes condemned of Sacrilege and apostacie. Hee speaketh to Agrippa by name, because he knew that Festus and the Romanes knew not what an heauenly vision meant. Now it appeareth that there is nothing in the very summe of his doctrine which dissenteth from the law and the pro­phetes. Whereby the oracle doth winne greater credite, whereby Paul was commanded to teach nothing but that which was agreeable to the scripture. Conuersion or turning vnto God is ioyned with repentance not as some peculiar thing: but that we may know what it is to repent. Like as also on the contrary the corruption of men and their frowarde­nesse is nothing els but an estranging frō God. And because repentance is an inward thing and placed in the affection of the heart, Paul requi­reth in the second place, such works as may make the same knowen: ac­cording to that exhortation of Iohn the baptist: Mat. 3.8. Bring foorth fruites meete for repentance. Now forasmuch as the gospell calleth all those which are Christes vnto repentance, it followeth that all men are na­turally corrupt, and that they haue neede to bee chaunged. In like sort this place teacheth that these men do vnskilfully peruert the go­spell, which separate the grace of Christ from repentance.

21 They went about to kill mee. Hee complaineth in this place of the iniquitie of his aduersaries, that it may thereby appeare that their cause and conscience were both euill. For if Paul had offended they might haue gone to lawe with hym: and euen there shoulde they haue stande in better state, seeing they did farre passe him both in fauour and authoritie. Therefore their madnesse doeth testifie that they are destitute of reason. Whereas Paule saieth that hee was saued by the helpe of God, it maketh for the confirmation of his doctrine. [Page 568] For how is it that he reacheth out his hand to help him, saue onely be­cause he acknowledgeth his minister, and because hee will defende the cause which hee alloweth? Moreouer, this ought to haue encouraged him to goe forwarde so much the more boldly in his office, in that hee was thus holpen by God. For it had been a point of an vnthankfull man to withdraw himselfe frō him which had holpen him. By which exam­ple we be taught that so often as we be deliuered from danger, the Lord doeth not therefore prolong our dayes, that wee may afterwarde liue idlie: but that we may doe our dutie cheerefully, and bee readie to die euery houre to his glory, who hath reserued vs to himselfe. And yet Paul did not forget howe muche hee was indebted to the chiefe cap­taine, but in this place hee commendeth the helpe of God, that hee may shewe that it became him to spende all the rest of his course in his seruice, by whome hee was deliuered: though that came to passe, and were doone through the industrye and by the hande of man.

Testifying both to small and great. Wee haue saide els where that it is more to testifie than to teach: as if there were some solemne contesta­tion made betweene God and men, that the Gospel may haue his ma­iestie. And he saieth that hee is a witnesse both to great and small, that king Agrippa may perceiue that this doth appertaine euen to him: and that when the Gospell is offered euen to euery simple man, that doeth no whit hinder but that it may ascend euen vnto the throne of Princes. For Christ doth gather al mē into his bosom with one & the same im­bracing, that those who lay before in the doung hill, and are now extol­led vnto so great honour, may reioyce in his free goodnesse, and that those who are placed in high degree of honour, may willingly humble themselues, and not grudge to haue some of the base and contempti­ble multitude for their brethren, that they may bee made the children of God. So in the first chapter to the Romanes, Hee saith that he is in­debted both to the fooles and to the wise, least the Romanes should bee kept backe with the confidence which they might repose in their wise­dome, from submitting themselues to his doctrine. By this let vs learne that it is not in the teachers wil to make choyse of his hearers, and that they doe no lesse doe iniurie to God then defraude men of their right, whosoeuer they be which restraine their labour vnto great men, whom God doth ioyne with those which are small. It were too cold to restrain this vnto ages. Wherefore I doe not doubt but that Paule taketh a­way the exception which vseth to bee between the noble and vnnoble, because he was neither afraide of the dignitie of the one, neither did he loath the basenesse of the other, but did shew himself a faithfull teacher to both alike.

Saying no other thing. First, this is woorth the noting, that Paul to the ende hee may bring in fit and substantiall witnesses of his do­ctrine, doeth not take the same from among men, but hee citeth Moses and the Prophetes, to whome the Lorde had gtaunted vn­doubted authoritie. And surely this is one principle to bee obserued, [Page 569] when we wil teach soundly, to vtter nothing but that which did proceed out of the mouth of God. Secondly this is worth the noting, that these were the principall pointes of the disputation, which Luke doeth nowe touch: that This was the proper office of Christ, by his death to make satisfaction for the sinnes of the worlde, by his resurrection to purchase righteousnesse and life for men: and that the fruite of his death and re­surrection is common both to Iewes and Gentiles. But forasmuch as there is no manifest, and (as they say) literall testimonie extant in the Lawe concerning the death and resurrection of Christ: vndoubtedly they had some doctrin deliuered by hand from the Fathers, out of which they did learne to referre all figures vnto Christ. And as the Prophets, which did prophecie more plainly of Christ, had their doctrin from that fountaine, so they made the men of their time beleeue, that they deli­uered vnto them no new thing, or which did dissent from Moses. And now Paul did either not finish his apologie, or else he gathered more e­uident testimonies of all those things, wherein he professed Moses and the Prophets to be his authours.

The first of those which. There were some other whose resurrection went before Christs in time: namely if we admit that the saints of whom the Euangelists speake, did come out of their graues before Christ: Mat. 27.57 Gen. 5.24. 2. King. 2.11 1. Cor. 15.23. which may likwise be said of the taking vp of Enoch & Elias. But he calleth him in this place the First, as in another place the first fruits of those which rise again. Therefore this word doth rather note out the cause, than the order of time: because whē Christ did rise again, he became the conque­ror of death & Lord of life, that he might reigne for euer, & make those who are his, partakers of blessed immortalitie. Vnder this word light, he comprehendeth whatsoeuer doeth pertaine vnto perfite felicitie, as by darknesse is meant death and all manner of miserie. And I do not doubt but that Paul alluded vnto the sayings of the Prophetes, Esai. 9.2. Ibid. 60.2. The people which walked in darknesse sawe great light. And againe, Behold darke­nesse shall couer the earth, and a myst the people: but the Lord shall be seene vpon thee. Againe, Behold those which are in darknesse shall see light. Againe, I haue made thee a light of the Gentiles. Ibid. 42.16 & 6. & 49.6. And it appea­reth by many oracles that the light of life should come out of Iudea and should be spread abroad among the Gentiles.

24 Festus said with a lowd voice. This outcrie which Festus doth make, doth shewe how much the truth of God preuaileth with the reprobate: to wit, though it bee neuer so plaine and euident, yet is it troden vnder foote by their pride. For though those things which Paul had alleaged out of the Lawe and Prophetes, had nothing in them which was any thing like to madnesse, but were grounded in good reason, yet he doth attribute the same to madnesse: not because hee seeth any absurditie, but because hee refuseth those thinges which hee doeth not vnder­stande. Nothing was more foolish or more vnsauourie than the super­stitions of the Gentiles, so that their high Priestes were for good cau­ses ashamed to vtter their mysteries, whose follie was more than ridi­culous.

Festus doeth graunt that there was learning packed in Paules speech, neuerthelesse because the Gospell is hidden from the vnbelee­uers, 2. Cor. 4.3. whose mindes Sathan hath blinded, hee thinketh that hee is a brainsicke fellowe which handleth matters intricarlie. So that though hee cannot mocke and openly contemne him, yet hee is so farre from being mooued or inwardly touched, that hee counteth him a man which is frensie, and of madde curiositie. And this is the cause that he cannot away to marke what hee saieth, least hee make him madde also. As manie at this day flie from the worde of God, least they drowne themselues in a Labarinth: and they thinke that we be madde, because wee mooue questions concerning hidden matters, and so be­come troublesome both to our selues and also to others. Wherefore being admonished by this example, let vs begge of God, that hee will shewe vs the light of his doctrine, and that he will therewithall giue vs a taste thereof, least through obscuritie and hardnesse it become vn­sauourie, and at length proude loathsomnesse breake out into blas­phemie.

25 I am not madde. Paul is not angrie neither doeth hee sharpely re­prehende Festus for his blasphemous speech: yea hee speaketh vnto him with great submission. For it was no place for reprehension, and it became him to pardon the ignorance of the man, seing hee did not set himselfe face to face against God. Also he had respect vnto his person. For though hee were vnworthie of honour, yet was hee in au­thoritie. And yet for all that hee doeth not therefore giue place to his [Page 571] blasphemie, but hee defendeth the glorie of the word of God. Where­by wee doe also see, that not caring for himselfe, hee did onelie take thought for his doctrine. For he doeth not vaunt of his wit, hee doeth not labour in defense of his wisedome: but hee is content with this defense alone, that hee teacheth nothing but that which is true and sober.

Furthermore the truth is set against all manner fallacies and fraud: sobrietie against all manner friuolous speculations, and thornie subtil­ties, which are onely seeds of contention. Paul doeth in deede refute Festus his errour: yet wee may gather by this which is the best manner of teaching, to wit, that which is not onely cleane from all fallicies and deceit, but also doth not make the mindes of men drunken with vaine questions, and doth not nourish foolish curiositie, nor an intemperate desire to know more than is meete: but is moderate and good for sound edification.

26 For the King knoweth of these th [...]nges. Hee turneth himselfe vnto Agrippa in whom there was more hope. And first hee saieth that hee knewe the hystorie of the thinges: but hee calleth him streightway backe to the Lawe and the Prophetes. For it was to small end for him to knowe the thing which was done, vnlesse hee did knowe that those thinges which had beene spoken before of Christ, were fulfilled in the person of Iesus which was crucified. And whereas Paule doeth not doubt of Agrippa his faith, hee doeth it not so much to praise him, as that hee may put the Scripture out of all question, least hee be en­forced to stande vppon the verie principles. Therefore his meaning is that the Scripture is of sufficient credite of it selfe, so that it is not law­full for a man that is a Iewe to diminish any iot of the authoritie there­of. And yet Paule doeth not flatter him: for though hee did not reue­rence the Scripture as became a godly man: yet he had this rudiment from his childhoode, that hee was perswaded that nothing is contai­ned therein besides the Oracles of God. As the common sort of men, though they do not greatly care for the word of God: yet they acknow­ledge and confesse generally and confusedly that it is the word of God, so that they are letted with some reuerence either to reiect or to despise the same.

28 And Agrippa saide vnto Paule. The Apostle preuailed thus farre at least, that hee wronge out of king Agrippa a confession though it were not voluntarie: as those vse to yeelde, who can no longer resist the trueth, or at least to shewe some token of assent. Agrippa his mea­ning is that hee will not willingly become a Christian, yea that he will not bee one at all: and yet that hee is not able to gainesay, but that he is drawne after a sort against his wil. Wherby it appeareth how great the pride of mans nature is, vntill it bee brought vnder to obey by the Spirit of God. Interpreters expound this en olige diuersly. Valla thought that it ought to be translated thus, Thou dost almost make me a Chri­stian. Erasmus doth trāslate it, a litle. The old interpreter dealeth more [Page 572] plainely, in a little. Because translating it word for word, he left it to the readers to iudge at their pleasure. And surely it may fitly be referred vn­to the time, as if Agrippa had said, Thou wilt make me a Christian streight way, or in one moment. If any man obiect that Paules answere doth not agree thereto, we may quickly answere: For seeing the speech was doubtfull: Paul doth fitly apply that vnto the thing, which was spo­ken of the time. Therefore seing Agrippa did meane that he was almost made a Christian in a small time: Paul addeth that he doth desire that as wel he, as his companions might rise from small beginnings, and pro­fite more and more: and yet I doe not mislike that, that en oligo doth sig­nifie as much as almost. This answere doeth testifie with what zeale to spread abroad the glory of Christ, this holy mans breast was enflamed, when as hee doeth patiently suffer those bounds wherewith the Gouer­nour had bound him, and doth desire that hee might escape the deadly snares of Satan, & to haue both him & also his partners to be partakers with him of the same grace, being in the meane season content with his troublesome and reprochfull condition. We must note that he doth not wish it simplie: but from God, as it is he which draweth vs vnto his son: because vnlesse he teach vs inwardly by his Spirit, the outward doctrine shall alwayes wax cold.

Gal. 6.17. Except these bonds. It is certaine that Paul his bonds were not so hard, no yet did they cause him such sorrowe, wherein hee did oftentimes re­ioyce, & which he doth mention for honours sake, as being the badge of his ambassage: but hee hath respect to those to whom hee wisheth faith without trouble or crosse. For those who did not as yet beleue in Christ, were farre from that affection, to be readie to striue for the Gospel. And surely it behooueth all the godly to haue this gentlenesse and meeke­nesse, that they patiently beare their owne crosse: and that they wish well to others, and studie so much as in them lieth to ease them of all trouble, and that they doe in no case enuie their quietnesse and myrth. This courtesie is farre contrarie to the bitternesse of those, who take comfort in wishing that other men were in their miserie.

31 They spake togither. In that Paul is acquitted by the iudgement of them all, it turned to the great renowne of the Gospel. And when Fe­stus agreeth to the rest he condemneth himselfe: seing he had brought Paul into such straites through his vniust dealing, by bringing him in daunger of his life vnder colour of chaunging the place. And though it seemeth that the appeale did hinder the holy man: yet because this was the onely way to escape death, he is content, and doth not seeke to get out of that snare: not onely because the matter was not euen nowe safe and sound, Sup. 23.11. but because hee was admonished in the vision that hee was also called by God to Rome.

CHAP. XXVII.

1 Luke setteth downe Pauls voyage by sea most of all to this ende, that wee may knowe that hee was brought to Rome wonderfully by the hand of God: and that the glory of God did manie waies appe [...]re excel­lent in his doings and sayings euen in the very iourney: which did more establish his Apostleship. He is deliuered to be carried with other priso­ners: but the Lorde doth afterward put great difference betweene him and the euill doers, who were in bonds as well as he. Yea moreouer we shall see how the captaine doth lose him and let him be at libertie when the rest lie bound. I know not what bande that was which Luke calleth the band of Augustus, vnlesse peraduenture it be that which was com­monly called the Pretors bande, before the monarchie of the Cesars. And Luke setteth downe in plaine words that they were put in a ship of Adramittium: because they shoulde saile by the coast of Asia. For A­dramittium is a Cittie of Eolia. I cannot tell out of what hauen they launched: because they could not saile with a straight course to Sidon, vnlesse the Mappes doe greatly deceiue mee. Wee may well gesse that they were brought thither, either because they coulde finde a shippe no where else, or else because they were to take the other prisoners of whom mention is made, out of that region.

And there continued with vs. Luke seemeth so to commende one mans constancie, that he nippeth the rest. For there were moe which did ac­companie him to Ierusalem: whereof we see two onely which remained with him. But because it may be that the rest were letted with some iust causes, or that Paule refused to haue them to minister vnto him, I will say nothing either way. Neither is it an vnmeete thing to say that Luke had some especiall reason for which he doth commend this man aboue the rest, albeit he was but one of many. Surely it is likely that hee was a rich man, seing he was able to beare the charges whereat he was by the space of three yeares, hauing left his house. Sup. 17.1 [...] Sup. 20.4. For wee heard before that many of the chiefe families in Thessalonica did receiue Christ, & Luke [Page 574] saith for honours sake that Aristarchus and Secundus came with Paule into Asia. Therefore let it suffice vs to hold that which is certaine and good to be knowne, that there is set before vs an example of holy pati­ence, because Aristarchus is not wearied with any trouble, but doth wil­lingly take part with Paul in his trouble, and after that he had beene in prison with him two yeares, hee doth now crosse the seas, that hee may likewise minister to him at Rome, not without the reprochings of many, besides the losse of his goods at home, and so great charges.

3 He suffered him to goe to. Paule might haue hid himselfe in a large Citie, which ioyned to the sea: but he was bound with the Oracle, that he could not withdraw himselfe from the calling of God. Again bicause the Centurion had so courteously intertained him, that he suffered him to go to his friends that they might dresse & refresh him, whō he might haue left in the stincking shippe, hee ought not ne could he prouide for his owne life with the other mans daunger without filthy trechery. Nei­ther must we in any case suffer those who haue courteously intreated vs to be deceiued by their courtesie through our fault. Let the readers fet the voyage whereof Luke speaketh out of those which describe places and countries▪ onely I say thus much, that all that which is said tendeth to this end, that we may know that their sayling was dangerous & tem­pestuous, after that they were once gone out of the hauen of Sidon, vn­til they came neere to Melita: & that afterward the mariners did striue long time with contrarie windes, vntill a cruell storme arose, whose end was shipwracke as we shall see.

9 When sailing was nowe ieoperdous. He doth not onely meane that the windes were contrary then, but also that the time of the yeare was not then commodious, which hee expresseth more plainely afterwarde, when he saith that the fast was passed: for I thinke that this worde was added by way of exposition, to note the end of haruest. Neither doe I passe for that, that that solemne time of fasting whereof Luke speaketh, was straunge to the Centurion and the rest of the mariners: for hee no­teth out the times of the yeare according to the custome of the Iewes. Furthermore wee neede not doubt but that it was the haruest fast. Though I am not of their minde, who thinke that it was one of the fower fastes which the Iewes did appoint after the carrying away into Babylon. For Luke woulde not haue put downe simplie without ad­ding any distinction, the thirde fast which was in the seuenth moneth, seeing it was not more famous than the rest, being commaunded to bee kept because of the death of Godolia, and because of the destruction of the rest of the people. Againe, I cannot tell whether that custome were retained by the people after their returne it is more likely that he mea­neth the feast of the attonement, wherein the Lord commanded them to humble their soules seuen dayes. And they beganne the tenth day of the seuenth moneth: Leu. 16.25. whereto partly September and partly October doth now agree. Therefore seing they were nowe entered into Octo­ber, it is saide not without cause, that sailing was ieoperdous at that time. But and if you referre it vnto hunger (as some doe) I doe not see what sense can bee gathered thence: for they had as yet store of wheat in the shippe, so that they needed not to bee hunger sterued. And why shoulde hee say that the time of the voluntarie fast was passed? More­ouer it shall hereafter appeare by the text, that they were therefore exhorted by Paul to stay, because winter was at hand, whose sharpenes vseth to shut vp the seas. For though he were assured that God woulde gouern the ship, yet he would not tempt him rashly by making too great haste.

11 But the Centurion. The Centurion is not reproued because hee harkned rather to the master and gouernour of the shippe than to Paul. For what should he haue done? For though hee did well like Paule his counsell in other matters, yet hee knew that hee was vnskilfull in say­ling. Therefore he suffered himselfe to be gouerned by those which were expert, which was a point of a wise and modest man. Yea verie necessi­tie did almost compel him to doe this: for the hauen was not commodi­ous to Winter in. Neither did the Gouernour giue counsell to commit [Page 576] the shippe to the maine sea; but to thrust in into the next hauen, which was almost in view. So that with taking a little paines they might com­modiously passe the winter. Luke reciteth this not in vaine: but that we may know that Paul was from the beginning furnished with the sense of the Spirit, so that he did better see what things were profitable than did the masters. We know not whether he were taught by Oracles, or whe­ther he gaue this counsell through secreat inspiration. This is certaine, that it serued afterward to his commendation. Furthermore in that he saith that they sailed beyond the coast of Candie, vntil they were caught and carried away, our friend Beza doth iustly reproue the errour of in­terpreters in this worde asson, who make of an aduerbe the name of a Citie.

15 When the shippe was caught. Luke saieth that that fell out heere, which vseth to fall out in extreame danger: namely, they suffered them­selues to be carried of the winds. Seing they were first gone some space, and the marriners thought that all things fel out as they would haue it, vndoubtedly they did deride Paul his admonition: as rash men vse cō ­monly to wax proud, if fortune fauour them. Being now caught, they are grieuously punished for their boldnesse: yea when they drewe neere to an hauen, they were no lesse affraid least they should breake the shippe, then they were before of ouerturning the same. Luke doeth diligentlie note all these things, out of which 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 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 th [...] 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 gather, that his cause is approued of God. Therefore there is in these wordes a secreat commendation of the Gospell. Neuerthelesse wee see how Paul triumpheth in his bonds, when hee is the minister of safetie to so manie men, and the interpreter of God.

24 Feare not Paule. Hee is verie desirous to bring to passe that they may giue God alone the praise for their deliuerance: least these su­perstitious men doe falsely translate it vnto their idols: and by this meanes hee inuiteth them vnto the true faith. But by this it appea­reth howe great the mens wickednesse is, in that they shut their eares against sounde and wholsome counsell, and doe forthwith forgette the [Page 579] grace of God though it were familiarly knowne to them. Yea (that which worse is) they doe not see nor perceiue it when it is present be­fore their eies. But howsoeuer the more parte was vnthankefull: yet this Oracle was not reuealed without fruite: yea this was good, that those might bee made without excuse, who did flatter themselues too much in their deceipte. And seeing it was saide that hee must bee presented before Cesar, it tended to this ende, that his confessi­on might the more strengthen the godlie, when as they shoulde knowe that hee came foorth from God as a witnesse to confirme and auouche the doctrine of the Gospel, and that hee was appointed and saued to that end.

Hath giuen thee all the soules. Luke seemeth to giue vs to vnder­stande by these wordes, that Paule prayed not onelie for himselfe, but also for the rest, that God woulde saue them all from drowning. And surelie it is likelie that seeing hee sawe the daunger common to them all, hee was not so carefull for his owne life, that hee cared not for the rest, whom hee sawe in like daunger. Notwithstanding it may bee that the Lorde did of his owne accorde preuent his pray­ers. Neither is it any newe thing, that his blessing shoulde reach euen vnto the vnworthie, who are ioyned to the faithfull with any societie. So hee woulde haue saued Sodome if there had beene tenne good men founde there. Heere ariseth a question, howe farre the integritie of the saints doth profite the wicked.

First wee must remoue the superstition of the Papistes, who when they heare that God is good to the badde for the goods sake, dreame that they bee mediatours, who obtaine saluation for the worlde through their merites. And they bee twise fooles in that, that they applie these titles of the lyuing vnto the deade: and thinke that God will bee fauourable to them for no other cause, saue onelie because he beholdeth them, and therefore they make them their patrons. I omit that, that by extolling mens merites they darken the free goodnesse of God. Nowe that wee may aunswere the question propounded, wee must briefely note this: that for as much as the good are mixed with the badde, as well prosperitie as aduersitie doeth happen as well to the one as to the other: and yet it falleth out sometimes that when the Lorde doeth spare his, he beareth also with the wicked for a time togither with them. Againe that there bee manie causes, for which God doeth good to the wicked and reprobate for the faithfuls sake. Hee blessed the house of Putiphar for Iosephs sake, that hee might mooue him to handle this holy man gentlie. Gen. 39.5. Hee declared his good will towarde Paule in sauing manie men, that he might beare witnesse of his godlinesse, that the maiestie of the Gospell might thereby ap­peare more plainely. But we must note this, that whatsoeuer benefits God bestoweth vppon the wicked, they turne at length to their destruction: as on the other side punishmentes are profitable for the godlie, which they suffer togither with the reprobate.

In the meane season this is a singular pledge of Gods loue toward vs, in that he maketh certaine droppes of his goodnesse distil from vs vnto others.

25 For I beleeue God. Paul telleth them againe, whence hee had such boldnes, that he affirmeth that though they be amidst infinite gulfes of the sea, yet shall they all come safe to the hauen: namely, because God had promised it shuld be so: in which words the nature of faith is expres­sed, when there is a mutuall relation made betweene it and the worde of God, that it may strengthen mens minds against the assalts of temp­tations. And he doth not only exhort the mariners by his own example to beleue: but doth as it were take vpon him the office of a promiser, that he may winne credite to the Oracle. That which followeth immediatly touching the Ile, is a latter signe: whereby it may more plainly appeare after the ende of the matter, that this their sailing was not vncertaine: otherwise it had bin to no end for the mariners to know how they should escape. Therefore we see how God doth giue that safetie which he pro­mised, a marke, that it may not seeme to come by chance. Notwithstan­ding wee must note that God kept them still in some doubt: partly that he may exercise the faith of his seruant, partly that they may all knowe that Paul learned that of the holy Ghost, which hee could not as yet comprehend by mans reason. Notwithstanding Luke teacheth in the text it selfe, that he was not beleeued for al this. For seing the mariners thought that there began some countrie to appeare vnto them, it did not agree with the promise made touching their arriuing in an Ile. Therefore wee see howe that they were scarce enforced euen by experi­ence, to thinke that he spake the truth.

30 And as the mariners sought. The grace of the holie spirit appeareth in Paul euen in this point also, in that he did wisely admonish that the mariners shoulde not bee suffered to flie. For why doeth not rather the Centurion or some other of the companie smell out their fraude, saue onely that Paul may be the minister of their deliuerance euen vnto the end? But it is a maruel that he saith that the rest could not be saued vn­lesse the mariners shoulde remaine in the shippe. As if it were in their power to make the promise of God of none effect. I aunswere that Paul doeth not dispute in this place precisely of the power of God, that hee may seperate the same from his will and from meanes: and surely God doth not therefore commend his power to the faithfull, that they may giue themselues to sluggishnesse and carelesnesse, contemning meanes, or rashly cast away themselues when there is some certaine way to e­scape. God did promise Ezechias that the citie shoulde be deliuered. If he had set open the gates to the enimie: would not Iesaias straightway haue cried, Isai. 37.6. & 35. thou destroyest both thy selfe and the Cittie? And yet for all this it doeth not followe, that the hande of God is tied to meanes or helpes: but when God appointeth this or that meanes to bring anie thing to passe, hee holdeth all mans senses, that they may not passe the bounds which he hath appointed.

33 And when the day began. Whatsoeuer the marriners thinke, Paule his faith doth not quaile: but he leaneth stedfastly to the promise which was made to him. For he doth not onely exhort them to take meate, as did he who in extreme dispaire vttered these words, Dine soldiars wee shall suppe in Hell: but continuing stedfast in his prophecie, he willeth them to be of good courage. The force of faith doth therein shew it self, when as it armeth vs vnto patience, and doeth valiantly beare off and beate backe those assaultes wherewith Sathan goeth about to shake it. But whereas he saith that they continued fasting for the space of four­teene dayes, it may seeme absurde and false. There may some one man bee founde, which can abide to fast long: but it is scarse credible of so great a multitude. We may easily answere, that Their vnwonted absti­nence from meate is vnproperly called fasting: because they had neuer filled their bellie during all that time: because those who are in sorrowe and heauinesse doe almost loath meate. And because dispaire was the cause of this their loathing of meate, he affirmeth againe that they shal liue, so they bee of good courage. For a faithfull minister of the worde must not onely bring abroade the promises: but also counsell men to followe God whither soeuer hee calleth them: and that they bee not [Page 582] slothfull and sluggish. Furthermore the meaning of the wordes is this, God hath determined to saue you, this confidence ought to animate you, and to make you merie, that you bee not negligent in your owne businesse.

35 He tooke bread. That hee may the better encourage them by his owne example, hee taketh breade and eateth. Luke saith that hee gaue thankes, not onely according to his daily custome, but because that ser­ued greatly to testifie his boldnesse and good confidence. It is not to be doubted but that Paul himselfe did that when he tooke meate, which he commaundeth other men: but nowe hee doeth not onely testifie his thankfulnesse, neither doth he onely desire of God that he will sanctifie the meate which he is about to eat: but he calleth vppon God without feare who is the authour of his life, that those poore wretches which were drenched in sorrow might conceiue some good hope. And he pre­uailed thus farre at least, that they gathered so much courage to them as to take meate: who had through feare forgotten to care for their life.

37 All the soules. The number of the men is recited first; that it may more plainely appeare that none of the multitude did perish. For Luke doth not shew how many men did swimme to the shoare, but how many were then in the shippe. Secondly that the miracle may bee made more euident and also famous: for in mans iudgement it is a thing vnpossible that two hundred threescore and sixteene men should scape to land ha­uing suffered shipwracke, without losse of any mans life. For it is likelie that fewe had any skill in swimming, except the mariners. And though they were somewhat refreshed with the meat which they had eaten: yet they were brought so lowē with sorrowe and wearisomnesse, that it is a maruel that they were so nimble as that they coulde moue their armes. And nowe wee must consider what a sturre they kept: whereas it is sel­dome seene that twentie or thirty men do so swimme in danger, but one of them doeth hinder or drowne another. Therefore God did plainelie stretch forth his hand out of heauen, seing all those came to shoare safe and sound, which had cast themselues into the sea.

38 And when they had eaten inough. This circumstance doth shew that they were at length moued with Pauls words. It was not yet light, that they coulde knowe whether there were any hauen neere. And yet they cast out into the sea the wheat which remained, that they might ligh­ten the shippe. They would not haue done this vnlesse Paul his autho­ritie had preuailed more with them nowe than before. But as all vnbe­leeuers are vnstable, that perswasion did quickly vanish out of their minds.

41 They thrust in the shippe. And then it might seeme that both God had mocked Paul, and that he with trifling had brought his partners in a vaine hope, but God did forthwith put away that errour by giuing them prosperous successe? It was meet that when the ship was broken, they should be so discouraged, and that their soules should so melt, that despaire might increase the glorie of the miracle. For God vseth to mo­derate [Page 583] and gouerne his works so, that he maketh some shew of difficul­tie, by reason of many lets which fall out. By this meanes he sharpneth our senses vnto greater attentiuenesse, that we may at length learn that though all the worlde striue against him, yet will hee haue the victorie. This is the reason why he had leiffer draw Paul and his companions to the shore after that the shippe was lost, than bring the shippe whole to land.

42 The counsell of the soldiars. This was too horrible vnthankfulnesse. Though the soldiars might thanke Paule twise or thrise for their liues, yet are they minded to kill him, for whose sake they ought to haue spa­red the rest. Hee had saued them euen as an Angel of God: hee had gi­uen them wholsome counsell: hee had refreshed them in the same day when they were past hope: and nowe they sticke not to seeke to destroy him, by whom they were so often and so many wayes deliuered. Where­fore if it so fall out that we bee ill rewarded for our good deeds, there is no cause why the vnthankfulnesse of men shoulde trouble vs, which is a disease too common. But they are not onely vnthankfull to Paule who was the minister of their life, but also their filthie misbeliefe and forget­fulnesse of the goodnesse of God doth bewray it selfe. They had of late receiued that oracle, that their soules were giuen to Paul: and now see­ing they will be saued after he is dead, what other thing goe they about but to resist God, that they may saue themselues from death contrarie to his will? Therefore they haue nowe forgotten that grace whereof they tasted against their will in extreme dispaire: neither doth it tast a­ny longer, after that they see the hauen nigh at hand. But it behooueth vs to consider the wonderfull counsell of God as well in sauing Paul as in fulfilling his promise: when as he bringeth those men to land, who did what they could to make his promise of none effect. Thus doth his good­nesse oftentimes striue with the wickednesse of men. Yet hee doeth so pittie the wicked, that deferring their punishment vntill so fit opportu­nitie, he doth not quite discharge them: yea the longer he tarrieth the more grieuously he punisheth, & so by that meanes he maketh amends for his long tarrying.

CHAP. XXVIII.

1 That dolefull spectacle is described in the beginning of the Chap­ter, when so many men being wet, and also all berayed with the some & filth of the sea, and stiffe with colde, did with much adoe crawle to the shore, for that was all one as if they had beene cast vp by the sea, to die some other death. After that, Luke declareth that they were courte­ously intertained of the Barbarians, that they kindled a fire that they might drie their cloathes, and refresh their ioynts which were stiffe with colde, and at length that they were saued from the showre. Therefore in that Paul commendeth these dueties, he sheweth his thankfulnesse: and so great liberalitie toward strangers is for good causes aduaunced, whereof there be rare examples in the world. And though common na­ture doth wring out of the barbarous Gentiles some affection of mercy in so great necessitie: yet vndoubtedly it was God which caused the mē of Melita to handle these men so courteously, that his promise might be sure and certaine, which might seeme vnperfect, if the shipwracke had caused the losse of any mans life.

A Viper comming out of the heat. The very euent did proue that Paule was a true and vndoubted prophet of God. Nowe that God may make him famous as well by land as by sea, hee sealeth the former myracles with a newe myracle: and so hee ratifieth his Apostleshippe among the men of Melita. And though there were not many which did profite thereby: yet the maiestie of the Gospell did shine euen among the vn­beleeuers: also this did greatly confirme the Oracles to the mariners, which they had not sufficiently reuerenced. Neither did the viper come out of the stickes by chance: but the Lorde did direct her by his secreat counsell to bite Paul, because he saw it would turne to the glorie of his Gospel.

4 So soone as the Barbarians saw. This iudgement was common in all a­ges, that Those who were grieuously punished, had grieuously offended. Neither was this perswasion conceiued of nothing: but it came rather from a true feeling of godlinesse. For God, to the ende hee might make the world without excuse, would haue this deepely rooted in the minds of all men, that calamitie and aduersitie, and chiefely notable destru­ction were testimonies and signes of his wrath, and iust vengeance a­gainst sinnes. Therefore so often as wee call to minde any notable ca­lamitie, wee doe also remember that God is soare offended, seeing hee punisheth so sharpely. Neither did vngodlinesse euer get the vpper hande so farre, but that all men did still retaine this principle: that God, to the end hee may showe himselfe to be the iudge of the worlde, doeth notably punish the wicked. But heere crept in an errour almost alwaies, because they condemned all those of wickednesse, whom they saw roughly handeled. Though God doeth alwayes punishe mens sinnes with aduersitie: yet doth he not punish euery man according to [Page 585] his desertes in this life, and sometimes the punishmentes of the godlie are not so much punishments as tryals of their faith, and exercises of godlinesse. Therfore those men are deceiued, who make this a gene­rall rule to iudge euery man according to his prosperitie or aduersitie. This was the state of the controuersie between Iob and his friends: Iab. 4.7. they did affirme that that man was a reprobate and hated of God, whome God did punish, and he did alleage on the other side, that the godly are sometimes humbled with the crosse. Wherefore, least we be deceiued in this point, we must beware of two things. The former is, that wee giue not rash & blind iudgement of things vnknown, according to the euenr alone: for because God doth punish the good aswell as the bad: yea it falleth out oftētimes that he spareth the reprobate, & doth sharplie pu­nish those who are his: if we wil iudge aright, we must begin at another thing then at punishmēts: to wit, that we enquire after the life & deeds, if any adulterer, if any blasphemous person, if any periured man, or murtherer, if any filthie person, if any cosiner, if any blooddie beast be puni­shed. God doth point out his iudgement as it were with his finger. If we see no wickednes, nothing is better then to suspend our iudgement cō ­cerning punishment The other caution is, that we wait for the end. For so soone as God beginneth to strike, we doe not by and by see his drifte and purpose: but the vnlike end doth at length declare, that those differ farre before God, who seeme in mens eyes both alike in the likelyhood of punishment. If any man obiect that it is not in vaine so often repea­ted in the lawe, that all priuate and publike miseries are the scourges of God: I graunt in deede that that is true: but yet I denie that it doeth keepe God from sparing whom he will for a time, though they be of all men the worst, and from punishing those more sharplye, whose fault is meane. Neuerthelesse it is not our duetie, to make that perpetuall which falleth out oftentimes. Wee see now wherein the men of Melite wer deceiued: to wit, because hauing not scanned Pauls life, they iudge him to be a wicked man, only because the viper doth bite him. Second­ly because they stay not the ende, but giue iudgemente rashly. Neuer­thelesse we must note that these are detestable monsters, who go about to plucke out of their heartes all feeling of Gods iudgement, which is ingraffed in vs all naturally, and which is also found in the Barbarians, and sauage men. Whereas they think that Paul is rather giltie of mur­ther then of any other offence, they follow this reason, because murther hath alwayes been most detestable.

Vengeance doth not suffer. They gather that he is a wicked man, be­cause vengeance doth persecute him though he haue escaped the Sea And they feined that the reuenging Goddesse did sit by the seat of Iupi­ter which they commonly called Dice: grosly, I graunt, as men ignorant of pure religion: and yet not without some tollerable signification, as if they had painted out God to be iudge of the world. But by these words the wrath of God is distinguished from fortune: and so the iudgement of God is auouched against all blind chances. For the men of Melita take [Page 586] it to be a signe of the heauenly vengeance, in that though Paul be saued yet can he non be safe.

5 Shaking off the viper. The shaking off of the viper is a token of a quiet minde. For we see how greatly feare doth trouble and weaken mē: and yet you must not thinke that Paul was altogether void of feare. For faith doth not make vs blockish as brainsick men do imagine, when they be out of danger. But though faith doth not quite take away the feeling of euils, yet it doth temperate the same, least the godly be more afraide then is meet: that they may alwayes be bold and haue a good hope. So though Paul vnderstand that the viper was a noysome beast, yet did he trust to the promise which was made to him, and did not so feare her plaguie biting that it did trouble him: Because hee was euen readie to die if need had been.

7 Changing their mindes they said. This so wonderfull and sodaine a chaunge, ought to haue inwardly touched the men of Melita, and to haue moued them to giue the glory to the mercy of god, as they did be­fore to vengeance. But as mans reason is alwayes carried amisse vnto extremities, they make Paul at a sodaine a God, whom they tooke be­fore to be a wicked murtherer. But if he could not chose but be the one, it had been better for him to be counted a murtherer then a God. And surely Paul would rather haue wished to be condemned not only of one crime, but also to haue susteined all shame, and to haue beene thrust downe into the deepe pit of hell, then to take to him selfe the glorie of God: which thing those knewe full well who had hearde him preach a­midst the stormes. Notwithstanding it may be that being taught after­warde, they did confesse that God was the authour of the myracle. Fur­thermore, let vs learne by this historie with patient and quiet minds to wait for the prosperous euent of things, which seeme at the first to tend toward the robbing of God of his honour. Which of vs would not haue been terrified with this spectacle, which did arme the wicked to slaun­der with all manner of slaunderous speeches the glory of the Gospel? Yet we see how God did in good time preuent this inconuenience: ther­fore let vs not doubt but that after he hath suffered his to bee darkened with clowdes of slaunders, hee will send: remedie in his good time, and will turne their darknesse into light. In the meane season let vs remem­ber that we must beware of the iudgement of the flesh. And because men doe alwayes forget themselues, let vs beg of God the spirit of mo­deration, that he may keepe vs alway in the right meane. Furthermore let vs learne by this how readie the worlde is to fall to superstition. Yea this wickednes is in a maner born with vs, to be desirous to adorn crea­tures with that which we take from God,

Wherefore no maruell if new errours haue come abroade in all ages, seeing euery one of vs is euen from his mothers wombe, expert in in­uenting Idols. But least men excuse themselues therewithall, this hi­storie doeth witnesse, that this is the fountaine of superstitions, be­cause men are vnthankefull to God, and doe giue his glory to some o­ther.

7 And in those places. Because this name Publius is a Romane name I suspect that this man of whom mention is made was rather a citizen of Rome, then borne in the yle. For the Grecians and other strangers were not wont to borrow their names of the latines, vnlesse they were men of small reputation. And it may be that some of the noble men of Rome came then to see his possessions, and is called the chiefe man of the yle: not because he dwelt there, but because no man could compare with him in wealth and possessions. And it is scarce probable that al the whole multitude of Grecians was lodged there three dayes. I do rather thinke that when he entertained the Centurion, he did also honor Paul and his companions, bicause being admonished by the myracle, hee did beleeue that he was a man beloued of God. Notwithstanding howsoe­uer it bee, his hospitalitie was not vnrewarded. For shortly after the Lord restored his father to health by the hand of Paul, who was indeed sicke of a dangerous disease. And by this meanes he meant to testifie, how greatly that courtesie which is shewed to menne in miserie and to strangers, doth please him. Although those who are holpen be vnmind­full and vnthankefull for that benefite which they haue receiued, or they bee not able to recompence those who haue done good to them: yet god himself wil abūdantly restore to men whatsoeuer they haue be­stowed at his commandement: & he hath somtimes appointed to those which bee mercifull and giuen to hospitalitie, some of his seruauntes which bring with them a blessing. This was nowe great honour in that Publius did lodge Christ in the person of Paule. Notwithstanding this was added as an ouerplus, in that Paul came furnished with the gifte of healing, that he might not only recompence his courtesie, but also giue more then he had receiued.

Also wee knowe not whether he learned the first principles of faith, as myracles doe for the most parte winne the rude and vnbeleeuers vnto faith, Luke mentioneth the kinde of disease, that hee may the bet­ter [Page 586] set foorth the grace of God. For seeing it is an harde matter to cure a bloodie fluxe, especially when the ague is ioyned therewith: the olde man was cured thus sodainly only by the laying on of hands and praier, not without the manifest power of God.

8 And had laid his hands vpon him. Paul declareth by prayer, that hee himselfe is not the authour of the myracle, but onely the minister, least God be defrauded of his glory. He confirmeth this selfe same thing by the externall signe. For as we saw before in other places, the laying on of hands was nothing els but a solemne rite of offering and presen­ting. Wherefore in that Paul doth offer the man to God with his owne handes, he professed that he did humbly craue his life of him. By which example not only those who haue excellent giftes of the Spirite giuen them, are admonished to beware least by extolling them selues, they darken the glory of God: but also wee are all taught in generall, that we must so thanke the ministers of the grace of God, that the glo­ry remaine to him alone. It is said in deede that Paule healed the man which had the bloodie flixe: but it is plainely expressed by the circum­stances which are added, that it was God which bestowed this benefite, making him the minister thereof. Whereas Luke saith afterwarde that others which were sicke in the yle were cured, he doth not extend it vn­to all: but his meaning is that the power of God which appeared eui­dently ynough, was proued by many testimonies, that the Apostleship of Paul might be thereby ratified. Neither need we doubt but that Paul sought as well to cure their soules as their bodies. Yet Luke doeth not declare what good he did: saue only that the Barbarians gaue him and his fellowes victuall and necessarie thinges when they loosed from the hauen. In the meane season wee must note, that though Paul myght haue withdrawen himselfe and haue escaped many wayes, yet was the will of God to him in steed of voluntarie fetters: because he was often cited by the heauenly oracle to appeare before the iudgement seate of Nero, to beare witnesse of Christ. Againe, he knew that if he should run away, he could no longer haue preached the gospel, but shoulde haue lurked in some corner during his whole life.

11 In a ship of Alexandria. By these wordes Luke giueth vs to vn­derstand that the former shippe was either drowned, or els so rent and beaten that it serued for no vse afterwarde: whereby the greatnesse of the shipwracke doeth the better appeare. And hee setteth downe ex­presly that the badge of the ship of Alexandria wherin they were car­ried to Rome, was Castor and Pollux, that we may know that Paul had not libertie graunted to sayle with such as were like to himselfe: but was enforced to enter into a ship which was dedicated to two Idols. The old Poets did feigne that Castor and Pollux came of Iupiter and Leda: for which cause they are called in Greeke dio scouroi: which word Luke vseth in this place: as if you should say, Iupiters sonnes. Againe, they said that they are the signe in the Zodiacke called Gemini. There was also another superstition among the marriners, that those firie exhalations which appeare in tempests, are the very same. Therefore in times past [Page 589] they were thought to be gods of the seas, and were therefore called vp­on: as at this day Nicholas and Clement, & such like. Yea as in poperie they retain the old errors changing the names only: so at this day they worship these exhalations vnder the name of Saint Hermes, or Saint Ermus. And because if one exhalation appeare alone, it is a dolefull to­ken: but if two together (as Plinie writeth) then they foreshewe a pro­sperous course. To the end the mariners of Alexādria might haue both Castor and Pollux to fauour them: they had both for the badge of their ship. Therefore as touching them, the shippe was polluted with wicked sacriledge: but because Paul did not make choise thereof of his owne accord, he is not polluted thereby. And surely seing an Idol is nothing, it cannot in fect the creatures of God, but that the faithfull may vse them purely and lawfully. And we must needes thinke thus, that al those blottes wherewith Satan doth goe about to staine the creatures of god through his iuggling, are washed away by no other means but by a good and pure conscience, whereas the wicked and vngodly doe defile those thinges which are of themselues pure, though they do but touch them. Finally, Paul was no more defiled by entring into this ship, then when he did behold the altars at Athens: because being void of al superstition, he knew that all the rites of the Gentiles were meere illusions. Againe, the men could not thinke that he did agree to that profane error. For if hee had bin to doe any worship to Castor and Pollux though it had bin only for fashions shake, hee would rather haue died a thousand deaths, then once haue yeelded.

Therefore because he needed not to feare any offence, hee entreth the ship without any more adoe: and vndoubtedly he did this heauilie and with inward sorrow: because he saw the honour which is due to god alone, giuen to vaine inuentions. Therefore this ought to be numbred among his exercises, in that he had those to be his guides, who thought that they were gouerned of Idols, and had committed their ship to their tuition.

12 When we were come to Syracusa. Luke prosecuteth the residue of the course of their sayling, that they arriued first in Sicilia. And after that they fet a compasse by reason of the tempest and raging of the sea, and sailed ouer into Italie. And as that hauen whereof Luke speaketh in this place, is the most famous hauen of all Sicilia: so is it farther from the coast of Italie then is that of Messana, ouer against which is Rhegi­um, whereof he maketh mention. And it is in the countrie of the Bruti­ans, as is Puteoli a citie of Campania. But forasmuch as the brethren kept Paul at Puteoli seuen dayes, by this we gather howe fauourably & gētly the Centurion hādled Paul. Neither do I doubt but that the holy man would haue made him a faithfull promise that hee would alwayes returne in due time. But he was persuaded of his vprightnesse, so that he was not afraid that he would deceiue him. And now we gather out of this place, that the seede of the gospell was then sowen abroade, seeing there was some bodie of the church euen at Puteoli.

15 When the brethren heard. God did comfort Paul by the comming of the brethren who came foorth to meet him, that he might the more ioyfully make hast to defend the Gospel. And the zeale and godly care of the brethren appeareth therein, in that they inquire for Pauls com­ming, and goe out to meete him. For it was at that time not onely an o­dious thing to professe the christian faith, but it might also bring them in hassarde of their life. Neither did a few men only put themselues in priuate daunger: because the enuie redounded to the whole Churche. But nothing is more deare to them then their duty wherein they could not bee negligent vnlesse they woulde bee counted sluggishe and vn­thankefull. It had beene a cruell fact to neglect so great an Apostle of Iesus Christe, especially seeing hee laboured for the common saluati­on.

And now forasmuch as he had written to them before, and had of his owne accord offered his seruice to them, it had been an vnseemly thing not to repay to him brotherly good will and curtesie. Therefore the bre­thren did by this their dutifulnes testifie their godlines toward Christ: & Pauls desire was more inflamed, bicause he saw frute prepared for his constancie. For though he wer indued with inuincible strength, so that he did not depend vpon mans helpe: yet God who vseth to strengthen his by meanes of men, did minister to him new strength by this means. Though he were afterward forsaken when he was in prison, as he com­plaineth in a certaine place, yet did he not despair: but did fight no lesse valiantly and manfully vnder Christes banner, than if he had been gar­ded with a great armie. But the remembraunce of this meeting did ferue euen then to encourage him, 2. Tim. 4.16. seeing he did consider with himselfe that there were many bo [...]ly brethren at Rome, but they were weake, and that he was sent to strengthen them. And there is no cause why wee should maruell that Paul was emboldened at this present when he saw the brethren, because he did hope that the confession of his faith [Page 591] would yeeld no small frute. For so often as God sheweth to his seruants any frute of their labour, he doth as it were pricke them forward with a goad, that they may proceed more couragiously in their worke.

16 The Centurion deliuered the prisoners. Luke doeth signifie that Paul had more libertie graunted him then the rest: for this condition and estate was peculiar. For he was suffered to dwell in an house by him selfe, hauing one keeper with him, where as the rest were shut vp in the common prison. For the generall captaine knewe by Festus his reporte, that Paul was giltlesse: and the Centurion, as it is likely, did faithfully rehearse such things as might serue to bring him into fauour. Notwith­standing let vs know that God did gouerne from heauen the bondes of his seruant: not only that hee might ease him of his trouble, but that the faithfull might haue freer accesse vnto him. For he would not haue the treasure of his faith shut vp in prison, but hee woulde haue it laid open, that it might enrich many farre and wide. And yet Paule was not so at libertie, but that he did alwayes carry a chaine. Luke calleth the gene­rall captaine Stratopedarches, who was appointed ouer the armie whiche kept the citie, as histories make mention.

17 And after three dayes. Paule his humanitie was wonderfull, in that, though he had suffered such cruell iniuries of his nation, he studi­eth notwithstanding to appease the Iewes which are at Rome, and hee excuseth himselfe to them, least they hate his cause, because they heare that the priestes doe hate him. He might well haue excused him self be­fore men, if he had passed ouer these Iewes and turned him selfe to the Gentiles. For though hee had continually in diuers places assayed to bring them to Christ, yet they were more and more netled and moued? and yet he had omitted nothing neither in Asia, nor in Grecia, neither at Ierusalem, which might mittigate their furie. Therefore all men would haue iustly pardoned him, if he had let those alone, whō he had so often tried to be of desperate pride. But because he knew that his master was giuen of his father to be the minister of the Iewes, to fulfil the pro­mises, whereby God had adopted to himselfe the seede of Abraham to be his people: he looketh vnto the calling of God and is neuer wearie. He sawe that he must remaine at Rome seeing he had libertie graunted to teache, he would not that they should be depriued of the frute of his labor. Secondly he would not haue them moued through hatred of his cause, to trouble the church: because a small occasion might haue cau­sed great destruction. Therefore Paul meant to beware, least according to their wonted madnesse they should set all on fire.

I haue done nothing against the people. These two thinges might haue made the Iewes hate him: either because hee should haue done hurt to the common wealth of his nation, as som runnagates did increase their bondage which was too cruell, through their treacherie: or because he should haue done somewhat against the worship of God: for though the Iewes wer growen out of kinde, & religion was depraued and corrupted among them with many errours, yet the very name of the lawe, and [Page 592] the worship of the temple were greatly reuerenced. Furthermore, Paul denieth not but that he did freely omit those ceremonies whereto the Iewes were superstitiously tied: yet he cleereth himselfe of the crime of reuolting whereof he might be suspected. Therefore vnderstande those ordinances of the fathers, whereby the children of Abraham and the disciples of Moses ought according to their faith to haue beene distin­guished from the rest of the Gentiles. And surely in that he did cleeue so holily to Christe, who is the soule and perfection of the lawe, hee is so farre from impairing the ordinances of the fathers, that none did bet­ter obserue the same.

19 I was enforced to appeale. This appeale was full of hatred and en­uie for this cause, because the authoritie and libertie of the Iewish nati­on did seeme to be sore opprest, who coulde haue been content to haue liued with their owne lawes. Secondly, because his defence was ioyned with infamie & losse of all the people. Therfore he answereth this obie­ctiō also: because he was enforced with the stubbornnes of his enemies to flie to this fortresse. For he is excused by necessitie, because hee had no other way to escape death. And after that hee had excused that which was done alreadie, he promiseth that he wil so handle his matter hereafter, that he will not labour against the Iewes.

20 For the hope of Israel. Wee must vnderstande much more vn­der these wordes, then Luke expresseth: as we gather out of the answer, where the Iewes speak of the sect: to wit, repeating his speeche, which Luke omitteth. Therfore Paul entreated of Christ, that it migh plain­lie appeare that neither, the lawe nor the temple did profite the Iewes anye thing without him: because the couenaunt of adoption is groun­ded in him, and the promise of saluation is in him confirmed. Neither did they doubt but that the restoring of the kingdome did depend vpon the comming of the Messias: and euen at that time their miserie and decay did increase the hope and desire of him. Wherefore Paul saieth for good causes that he is bounde for the hope of Israel. Whereby we be also taught that no man doth hope aright, but hee which looketh vnto Christ and his spirituall kingdome: for when he placeth the hope of the godly in Christ, he excludeth all other hopes.

[Page 593]21 Neither by letters. The Priestes and Scribes did not hold their peace, because they were become more gentle towarde Paule, or to the end they might spare him: that proceeded rather of cōtempt or els of despaire: because they neither knew how to oppresse him when he was so farre from them, and his carrying into Italie was to them in steede of a graue. For they did lord it no lesse carelesly then proudly, so that no body did trouble them at home. Furthermore though the Iewes come not altogether rightly prepared to heare, yet they shewe some desire to learne, when as they doe not refuse to heare the defence of his doctrin, which is spoken against euery where. For many doe stop the way before themselues with this preiudice, because they cannot abide to hear that which is refused by common iudgement: but subscribe to the opinion of other men to the condemning of doctrine which they know not. Ne­uerthelesse this is not without fault (as I said) that they obect gain-say­ing to cause hatred, or to procure euill suspition: as if it had not beene said before by Isaias, that god should be a stone of offence to al the peo­ple. It is vncertaine whether vpon the day appointed Paule disputed all the day, or they reasoned one with another: saue only because we may gesse by the circumstance of time, that Paul did not continue speaking still, For he could scarse haue framed a speech which could haue conti­nued from morning to night. Wherefore I doe not doubt but that after the Apostle had briefly expounded the summe of the gospel, he graun­ted libertie to the hearers to propound questions, & did make answere to the questions which wer obiected to him. But we must note the state of the disputatiō which Luke saith is double. For Paul taught first: after what sort the kingdome of God was amōgst them, and principally what manner chiefe felicitie and glory that was which was promised to thē, which the prophets doe so highly extoll. For seeing that many of them did dreame of a fraile estate of the kingdome of God in the world, & did place the same falsly in idlenesse, pleasure, and in plentie of present good things, it was necessary that it should be rightly defined, that they might know that the kingdome of God is spirituall: whose beginning is newnesse of life, and the end thereof blessed immortalitie and the hea­uenly glory.

Secondy Paule exhorted them to receiue Christe the authour of the promised felicitie, And againe this second point had two members, for it could not be handled profitably and soundly, vnlesse he did expound the office of the promised redeemer: secondly vnlesse he did shewe that he is alreadie giuen, and that the sonne of Mary is he in whom the Fa­thers hoped. It was in deed a common maxime among the Iewes that the Messias should come and restore all things into perfect order. But Paul laboured another point, which was not so well knowen: that the Messias was promised, who should with the sacrifice of his death, make satisfaction for the sinnes of the world, who should reconcile GOD to men, who should purchase eternal righteousnes, who should fashion mē after the image of God, being regenerate with his spirit, who should fi­nally make his faithful seruants heires with him of eternally life.

And that all those thinges were fulfilled in the person of Iesus Christe crucified. He could not entreat of those things, but he must needes call backe the Iewes from their grosse and earthly inuentions into heauen, and also take away the stumbling blocke of the crosse, seeing he taught that there was no other way or meanes whereby we are reconciled with God. And let vs note, that (as Luke doth testifie) Paul tooke all that which he spake of Christe out of the law and prophets. For true religi­on differeth from all feigned relig [...]ons, because the worde of God alone is the rule thereof. Also the church of god differeth from all profane sects in this, bicause it heareth him speake alone, and is gouerned by his commandement.

And now by this we see the agreement that is between the olde and the newe testaments to establish the faith of Christ: secondly, that dou­ble profit of the scripture which the same Paul commendeth in another place: to wit, that it is sufficient as well to instruct those which are wil­ling to learne, as to refute the stubbornnesse of those which set them­selues against the truth. 2. Tim. 3.16. & Tit. 1.9. Therefore let those, who desire to be wise with with sobrietie and to teach others wel, appoint thēselues these bounds, that they vtter nothing but out of the pure fountaine of the worde. The philosophers deale otherwise, who contend only with reasons, because they haue no sound authority, whom the papists imitate too much who set apart the oracles of God, and leane only to the inuentions of mans braine, that is too meere folly.

24 Some beleeued. Luke declareth that this was at length the suc­cesse of the disputation, that they did not al profite in the same doctrin. We know that the apostle was indued with such grace of the spirit, that he ought to haue moued stories: and yet hee could not after long dispu­ting and testifiyng, winne: all men vnto Christ. Wherefore let vs not maruell, if the vnbeliefe of many doe at this day resist the plaine doc­trine of the Gospell, and if many remaine obstinate, to whom the truth of Christ is no lesse made manifest, then the sunne at moone day. More­ouer those returne frō Paul blinde & blockish, who came vnto him wil­lingly, as if they had bin desirous to learne. If there were such stubborn­nesse in voluntarie hearers, what maruell is it if those refuse Christe with a malicious minde, who swell with pride and malice, and do open­ly flie and hate the light.

25 And when they could not. The malice and frowardnesse of the vnfaithfull is the cause of this, that Christ who is our peace and the on­ly bond of holy vnitie, is an occasion of dissention, and doth cause those to goe togeather by the eares, who were friends before. For behold whē the Iewes come together to heare Paul, they thinke all one thing and speake all one thing: they doe all professe that they embrace the law of Moses. So soone as they heare the doctrine of reconciliation, there ari­seth dissentiō among thē, so that they are diuided. And yet for al this we must not think that the preaching of the Gospel is the cause of discord: but that priuie displesure which lurked before in their malicious minds, doth then breake out: and as the brightnesse of the sunne doth not co­lour things otherwise then they were: but doth plainely shew the diffe­rence, which was none so long as it was dark. Therfore seeing God doth illuminate his elect peculiarly, and faith is not common to all men, let vs remember that it cannot be but that so soone as Christe commeth a­broad, there will be a diuisiō among men. But thē let vs cal to mind that which Simon foretold of him, that he shall be a signe which shall be spo­ken against, that the thoughts of many hearts may be disclosed: Luc. 2.34.35. & that vnbeleef which striueth against God, is the mother of dissention.

After that Paul. At the first hee went about to allure them meeke­lie and gently, now so soon as he espieth their obstinacie, he inueigheth sharply, & doth seuerely denounce the iudgement of God: for the rebel­lious must be handeled thus, whose pride cannot bee tamed with plaine doctrine. The same order must wee keep, wee must gently gouerne those who are apt to be taught & gentle: but we must cite the stubborne vnto Gods iudgement seat. Whereas hee bringeth in rather the holy Ghoste speaking, thē the prophet, it maketh to the credite of the oracle. For se­ing God requireth that he alone bee heard, doctrine cannot otherwise be of authoritie, then if we know that it did proceed from him, and that it did not issue out of mans braine. Againe, hee declareth therewithall that the stubbornesse of one age only, is not there noted, but that the o­racle of the spirite is extended vnto the time to come.

26 Go to this people. This is a notable place, Mat. 13.14. Ioh. 12.40. Rom. 11.8. Mark. 4.12. Luk. 8.10. because it is cited sixe times in the new Testament: but because it is brought in els where to an other end, wee must marke for what purpose Paul applyeth it vnto the present cause. Namely, hee meant with this as with a mallet to beat in peeces the hardnesse and frowardnesse of the wicked: and to incourage the faithfull who were as yet weak and tender, least the vnbeliefe of o­thers▪ should trouble them.

Therefore the sum is, that that was fulfilled which was foretold by the [Page 596] prophet: & that therfore there is no cause why the reprobate should flatter themselues, or that the faithfull should be terrified as it wer with som new and vnwonted thing. And though it be certain that this blind­nesse whereof the prophet spake, began in his time: yet Iohn sheweth that it did properly appertaine vnto the kingdome of Christ. Therefore Paul doth fitly applie it vnto that contempt of the Gospel which hee saw: as if he should haue said: this is the very same thing which the holy ghost foretold in times past by the mouth of Isaias. And though this place be diuersly applyed not only by the Euangelists, but also by Paule himselfe, the shewe of contrarietie is easily put away and aunsweared. Matthew, Marke, and Luke say that this prophesie was fulfilled, when Christ spake by parables vnto the people, and did not reueale to them the mysteries of the kingdome of heauen. For then the vnfaithful hard the voice of God with their outward eares, but they did not profit ther­by. Iohn saith in a sense not much vnlike to this, that the Iewes wer not brought to beleeue, no not with many myracles, so that this same pro­phesie of the prophet was fulfilled. Ioh. 12.37. Therefore these foure agree in this, that it came to passe by the iust iudgement of God that the reprobate in hearing should not heare, and in seeing should not see. Nowe Paul calleth to minde that which the prophete did testifie concerning the Iewes, Rom. 11.5.7. least any man wonder at their blindnesse. Furthermore, in the E­pistle to the Romanes, hee mounteth higher, shewing that this is the cause of blindnesse, because God doth giue the light of faith only to the remnant whom he hath chosen freely. And surely it is certaine that be­cause the reprobate reiect the doctrine of saluation, this commeth to passe through their owne malice, and that therefore they them selues are to be blamed. But this next cause doth not let but that the secrete electiō of god may distinguish between mē: that those may beleue who are ordeined to life, and that the other may remaine blockish. I will not stand long about the wordes of the prophet, because I haue expounded the same elswhere. Neither did Paul curiously recite the woords which are in the prophet: but did rather apply his woordes vnto his purpose. Therefore he imputeth that making blinde, which the prophet attribu­teth to the secrete iudgement of God to their malice. For the prophet is commaunded to stop the eyes of his hearers: and Paul in this place accuseth the vnbeleeuing of his time, because they shut their own eyes. Though he setteth downe both thinges distinctly, that God is the au­thour of their blindnesse, and that yet notwithstanding they shut their owne eyes and become blinde of their owne accorde: as these two thinges doe very well agree together, as we saide els where. In the last memember where it is said, Least they see with their eies, or heare with their eares, or vnderstand with their hearte: God sheweth howe cleare his doctrine is: to wit, that it is sufficient to lighten all the senses, vnlesse men doe maliciously darken them selues: as Paul also teacheth in an­other place, that his Gospel is plaine so that none can be blinde in the light thereof, [...]. Cor. 4.3. saue those who are ordayned to destruction, whose eyes Satan hath blinded.

Least they be conuerted and I heale them. By this we gather that the word of God is not set before all men that they may returne to soundnesse of minde: but that the externall voice soundeth in the eares of manie without the effectual working of the Spirit, only that they may be made inexcusable. And here the pride of flesh doeth rashly murmure against God: as we see many obiect, that men are called in vaine, yea absurdlie, vnlesse it be in their power to obey: for though we see no reason why god appeareth to the blinde, and speaketh to the deafe: yet his will alone which is the rule of all righteousnesse, ought to bee to vs in steed of a thousand reasons. In the conclusion wee must note the wholsome effect of the word of God: namely the conuersion of men: which is not onelie the beginning of health: but also a certaine resurrection from death to life.

28 Therefore be it. Least the Iewes may afterward accuse him of re­uolting, because hee forsaketh the holy stock of Abraham and goeth to the prophane Gentiles: he denounceth that which the Prophets did so often testifie, that The saluation whereof they were the proper, at least the principall heires, should be translated vnto strangers. Notwithstan­ding whereas he saith that saluation was sent to the Gentiles: he mea­neth, in the second place: to wit, after that the Iewes had reiected it, as we haue said before more at large. Therefore the sense is, that there is no cause why the Iewes should complaine, Sup. 13.46. if the Gentiles be admitted into the void possession after that they haue forsaken it. Neither doth he make faith common to all the Gentiles in generall, when hee saieth that they shall heare. For he had ful well tried, that euen many of the Gentiles did wickedly resist God: but he setteth so many of the Gentiles as beleeued, against the vnbeleeuing Iewes, Deut. 32.21 that he may prouoke them vnto iealousie: as it is in the song of Moses. In the meane season he sig­nifieth that the doctrine which they refuse shall profit others.

29 Hauing much reasoning. No doubt the wicked were more netled because he cited the Prophesie against them: for they are so farre from waxing meeke when they are reproued, that they are more inflamed with fury. This is the reason why they reasoned when they were gone out from Paul, bicause the more part would not be quiet. But seing there was such disputing: it appeareth that some did so embrace those things which Paul had spoken, that they doubted not to defend and stoutly to auouch that which they beleeued. But it is in vaine for any man to ob­iect thereupon, that the Gospell of Christ is the seede of contention, which commeth vndoubtedly from mans pride and waywardnesse: and assuredly if we will haue peace with God, wee must striue against those which contemne him.

30 He receiued al. The Apostle shewed an excellent example of con­stancie, in that hee offered himselfe so willingly to all those which were desirous to heare him. Surely hee was not ignorant what great hatred he did purchase: and that this was his best way, if by holding his peace hee might appease the hatred of his aduersaries. For a man being desi­rous to prouide for himselfe alone, woulde not haue done thus: but be­cause [Page 298] he remembred that he was no lesse the seruāt of Christ & a prea­cher of the Gospell when he was in prison, then if he had bin at libertie, he thoght it was not lawfull for him to withdraw himselfe frō any which was readie to learn, least he should foreslow the occasion which was offe­red him by God, and therefore he did more regarde the holie calling of God then his owne life. And that we may knowe that he did incurre daunger willingly, Luke doth shortly after expressely commend his bold­nes: as if he shuld say that setting al feare aside he did faithfully obey the commandement of God, neither was he terrified with any daunger, but did proceed to take paines with whomsoeuer he met.

Preaching the kingdom of God. He doth not seperate the kingdōe of God and those thinges which belong to Christ as diuers things, but doth ra­ther adde the second thing by way of exposition, that we may know that the kingdome of God is grounded and contayned in the knowledge of the redēption purchased by Christ. Therfore paul taught, that men are strangers & forrayners frō the kingdom of God vntil hauing their sins done away they be reconciled to God, & renewed into holines of life by the spirit: and that the kingdome of God is then erected and doth then florish among them, when Christ the mediatour doth ioyne them to the father, hauing both their sinnes freely forgiuen them, and being also re­generate vnto righteousnes, that beginning the heauenly life vpon earth they may alwayes haue a longing desire to come to heauen, where they shall fullie and perfectly enioy glorie. Also Luke setteth foorth a singular benifit of God in that Paul had so great libertie graunted him. For that came not to passe through the winking and dissimulation of those who could hinder it, seeing they did detest religion: but because the Lord did shut their eyes. 2. Tim. 2.9. Wherefore it is not without cause that paul himselfe doth bost, that the worde of God was not bounde with his bondes.