Commentary on Acts — John Calvin

Commentary on Acts · John Calvin

CHAP. XIII.

1 ANd there were in the Church which was at Antioch, certaine Prophets and teachers, Barnabas, and Simeon called Niger, Lucyus of Cyren and Manaim, who had bin brought vp with Herod, and Saul.

2 And as they ministed vntounto the Lord, and fasted, the holy Ghost ſaid: Seperate to me Banabas and Saul vntounto the worke whereto I hauehave called them.

3 Then after they had fasted, and praied, and laid the hands vponupon them, they let them goe.

1 Here followeth an hiſtorie not onelyonly 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 vsus 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 vsus nothing, that Chriſt brought ſaluation vntounto the world, vnleſſe the diſagreement being taken away, there had bin ſome entrance made for vsus 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 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 vnderunder one head, they may grow togither to be one bodie. Therefore Paul his calling ought to be of no leſſe weight amongſt vsus,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 vntounto vsus 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 hauehave 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 vntounto 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 vponupon 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 vsus his godlines, who deſpiſing worldly pompe, had coupled himſelf to the ſimple & deſpyſed flock of Chriſt. He might in deed hauehave 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 ſmokes of honor with reproch and ignominy. For if we conſider in what ſtate the church ſtoode then, he could not giuegive his name to the Goſpel, vnleſſe he ſhould make himſelf ſubiect to common infamy. Therfore the Lord meant to teach vsus 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 onelyonly 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 vponupon 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 eueryevery 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 eueryevery 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 vponupon 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 vsus.

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 were already appointed by his decree to preach the goſpel: ſo none may be called vntounto the office of teaching ſaue onelyonly thoſe whom God hath already choſen to himſelfe after a ſort. Furthermore there is no neede that the Spirite ſhould cry to vsus 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 vntounto 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 hauehave 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 vponupon 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 hauehave 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 onelyonly that they ſubſcribe obediently? For mens iudgement is not here put in as in a doubtful matter, neither hauehave their voices & conſents any freedome. But we muſt marke what I hauehave already ſaid, that Paul & Barnabas are not now onelyonly appointed teachers, but they hauehave an extraordinary office inioyned thē, that they may begin to bring the grace of God commonly vntounto 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 giuegive 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 hauehave 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 hauehave 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 onelyonly 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 onelyonly 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 vntounto 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 hauehave ſaid Chapter 6.Acts. 6.6. For the Apoſtles 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 vponupon 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 Therefore when they were ſent forth by the holy Ghost, they went to Seleucia, and thence they ſailed into Cyprus.

5 And when they were at Salamis they preached the word of God in the Sinagogues of the Iewes. And they had Iohn alſo for their minister.

6 And when they had paſſed ouer the Iland vntounto Paphos, they found a certaine falſe Prophet a Iew, named Ba…-ieſus.

7 Who was with Sergius Paulus the Proconſul, a wiſe man. When he had called Barnabas and Paul he ſought to heare the word of God.

8 And Elimas the Sorcerer, for ſo is his name expounded, reſisted them, ſeeking to turne away the Proconſull from the faith.

9 And Saul which was alſo called Paul, being full of the Ghoſt and looking ſtedfastly on him,

10 Said, O thou that art full of all deceit and wickednes, thou ſonne of the diuel, thou enimie of all righteouſnes, doest thou not ceaſe to peruert the ſtreght waies of the Lord?

11 And now behold the hand of the Lord is vponupon thee, and thou ſhalt be blinde, not ſeeing the ſunne for a time: and forthwith there fell vppon him miſt and darkneſſe and going about he ſought ſome to lead him by the hand.

12 Then the Proconſull ſeing what had happened, he beleeued, wondring at the doctrine of the Lord.

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 onelyonly 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 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 hauehave 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 vntounto a famous hiſtorie, which he will ſet downe immediatly. And foraſmuch as Salamis ſituate vponupon the Eaſt coaſt, did looke toward Siria, it was requiſite that Paul and Barnabas ſhould paſſe through the midſt of the Iland vntounto 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 hauehave 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 vntounto 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 onelyonly from the Spirit of God. And this is the iuſt vengeance of God vponupon all idolaters, 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 vponupon 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 vntounto 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 hauehave 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 eueryevery where magicians preſent, which procure vsus 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 vntounto 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, 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 vponupon 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 hauehave 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 vsus vntounto 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 vntounto the Lord. For he ſheweth vsus 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 vnderunder 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 giuegive not themſelues ouer to fooliſh and vncomely railing: but only that 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 vnderunder foot. And yet there be manie crabbed philoſophers, who wold hauehave 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 vsus, bidding adue to their coldneſſe or rather ſluggiſhneſſe, be moſt hoat as becommeth vsus, 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 onelyonly 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 vponupon 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 hauehave 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 vntounto 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 giuegive vsus light to behold the iudgements of God, which we cannot ſee ſo plainlie. But it is not for vsus 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 vsus all in his perſon. For the ſame goſpell, the authoritie whereof was then eſtabliſhed, is at this day preached to vsus, 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 vntounto 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 vsus not murmure againſt him or reaſon the matter with him, as if our condition were worſe, if hee doe not daily ſhewe ſuch myracles as we would deſire.

13 And when Paules companions had looſed from Paphus, they came to Perga of Pamphilia. And Iohn departing from them, returned to Ieruſalem.

14 Furthermore, when they had paſſed ouer the countrie of Perga, they came to Antioch a citie of Piſidia, and entered into the Synagogue vponupon the day of the Sabboths, and ſate downe.

15 And after the lecture of the Lawe and Prophetes, the master of the Synagogue ſent to them, ſaying: Men and brethren, if there be in you any worde of exhortation vntounto the people, ſay on.

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

14 Entering vponupon the day of the Sabboths. Hee putteth the plurall number in ſteed of the ſingular, as it falleth out oftentimes in other places of ſcripture. For they were wont to aſſemble themſelues togeather vppon the Saboths, leaſt their reſt ſhould be vnprofitable and ſluggiſh. The inſtitution of the Sabboth had another end alſo, that it might bee a figure of the ſpirituall reſt, when as the faithfull being dead to the worlde, and the fleſh, abandon their owne will, and ceaſe from their works. Becauſe we hauehave 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 vntounto 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 giuegive 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 vntounto 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 eueryevery 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 hauehave 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 I ſtand not greatly vponupon that: becauſe the ſenſe may be plain, If you hauehave 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, vntounto the preſent vſe of the people. Thus they doe not only teach, but alſo applie the doctrine which they hauehave els where vntounto the edifying of the church, which I thinke is meant by the worde exhortation.

16 And Paul roſe, and when he had giuen a token of ſilence with the hande, hee ſaid: Men and brethren, which feare God, heare.

17 The God of this people did chooſe our fathers, and exalted the people, when they were ſtrangers in the land of Egypt: and hee brought them thence with an high arme.

18 And about fortie yeeres hee ſuffered their maners in the wilderneſſe.

19 And hauing destroyed ſeuen nations in the land of Chanaan, he gaue them their land for an inheritance.

20 After theſe things about foure hundred and fiftie yeeres, he gaue them iudges vntill Samuel the prophet.

21 Afterward they required a king, and God gaue them Saul, the ſonne of Cis, a man of the tribe of Beniamin, fortie yeeres.

22 And when he had taken him away, he raiſed vp to them Dauid to bee king, of whom bearing witneſſe, hee ſaid: I hauehave found Dauid the ſonne of Ieſſe, a man according to my heart, who ſhall doe all my will.

23 Of whoſe ſeed God according to promiſe raiſed to Iſrael the ſauiour Ieſus.

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 vntounto 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 hauehave nothing wherof they may boaſt, vnleſſe they be gathered vnderunder 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 hauehave Chriſt for their captaine and gouernour, that he may reſtore all things among them: that without him religion cannot ſtande, and that they ſhall bee moſt miſerable without him. Thence Paule paſſeth vntounto 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 vsus diſcuſſe eueryevery 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 vntounto 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 vsus learne by this that it is not a fault common to one age onelyonly, that good and ſincere worſhippers being mixed with hypocrites hauehave the name of the church common among them. But we muſt hauehave 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 louelove of God toward that people. For howe came it to paſſe that onelyonly the children of Abraham were the church and inheritance of God, ſaue onelyonly becauſe it pleaſed God to diſceuer them from other nations? For there was no worthineſſe to diſtinguiſh them but the difference began at the louelove of God, wherwith he did freely louelove Abraham.

Of this free louelove 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 vsus 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 vponupon 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 vsus, 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 hauehave 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 vsus 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 vponupon 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. VnderUnder 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 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 hauehave 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 hauehave 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 vponupon 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 vntounto 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 vntounto the continual courſe of his life, then vntounto eueryevery of his particular actions: ſecondly, he did thus ſet him foorth, not ſo much for his owne merite as for his Chriſts ſake. Aſſuredly hee had deſerued by one wicked fact eternall deſtruction for him and his, and ſo much as in him laid, the way of the bleſſing of God was ſhut vp, that there might nothing but vipers ſeed come of Berſabe. But that ſo filthie a fact,2. Sam, 11.2 in the death of Vrias, turneth to a contrary end by the wonderfull counſell of God, becauſe Salomon is borne and commeth of that vnlooked for wedlock which was full of treacherie, and finally polluted with many ſpots. And though Dauid ſinned greeuouſly, yet becauſe he followed God all the courſe of his life, he is ptayſed without exception, that he ſhewed himſelfe obedient to God in all thinges. Though (as I hauehave ſaid before) the ſpirit carieth vsus vntounto 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 vsus,

23 According to promiſe. This clauſe doth alſo proue that whiche I hauehave alreadie ſaid elswhere, that in ſending Chriſt, the Lorde had reſpect only vntounto his owne faithfulneſſe and goodneſſe. For hee ſent him becauſe he had promiſed ſo to doe. And as the promiſe doth teſtifie that ſaluation was free, ſo it doeth alſo purchaſe no ſmall credite to the Goſpel: becauſe it appeareth by this that Chriſt came not at a ſodaine, of whom there was neuer any thing ſpoken: but that he who was promiſed from the beginning, was now giuen in his time. But the promiſes which Luke here toucheth by the way, are famous and well knowen. And they were ſo cōmon among the Iewes, that they called Chriſt commonly, by no other name, but the ſonne of Dauid. Hee ſaith that Ieſus was raiſed vp to Iſrael, becauſe though ſaluation belong to all the whole world,Rom. 15.8. yet was he firſt a miniſter of circumciſion to fulfill the promiſes made to the fathers. He tranſlateth the Hebrew name Ieſus into ſoter in Greeke. So that he vttered one thing twiſe: and yet here is no ſuperfluous repetition: becauſe he meant to declare that Chriſte is in deede and doeth performe that which the name giuen him by God by the voice of the Angel, doth import.

24 After that Iohn had preached before the face of his entrance, the baptiſme of repentance to all the people of Iſrael:

25 And when Iohn fulfilled his courſe, he ſaid: Whom doe yee thinke me to be? I am not, But beholde, he commeth after mee, whoſe ſhoe latchets I am not worthie to looſe.

26 Men and brethren, children of the generation of Abraham, and thoſe who among you feare God, to you is the worde of this ſaluation ſent.

24 Wee knowe what office Iohn had, to wit, to prepare the way of the Lorde. Therefore Paule bringeth in his teſtimonie, that hee may proue to the Iewes, that he preached no falſe Chriſt, but the true Chriſt of God, whom that moſt famous forerunner had before commended: not that mans teſtimonie is ſufficient to proue ſo weightie a matter: but there was another reſpect to be had to Iohn, whom all men almoſt did thinke to be a prophet of God. Therefore hence commeth the authoritie of the teſtimonie, that a cryer ſent from heauen, and no priuate man, ſpeaketh of Chriſte. And Paule reciteth two thinges ſummarilie concerning Iohn, that he taught the baptiſme of repentaunce before Chriſt his comming: Secondly, that caſting from him of his owne accorde the title and honour of the Meſſias, hee ſubmitted himſelfe to Chriſt.

The baptiſme of repentance. Baptiſme brought in contrarie to the rite and cuſtome of the lawe was a token of great alteration. For it was vnlawful to renue any thing before Chriſtes comming. The Iewes had in deed in the lawe their baptiſmes or waſhinges which were alſo exerciſes of repentaunce, but Iohn was the authour of new and ſtrange baptiſm, or rather the miniſter, who put them in hope of the reſtoring long looked for and deſired. When he calleth it the baptiſme of repentance, he doth not exclude remiſſion of ſinnes, but hee ſpeaketh according to the circumſtance of the place, becauſe this baptiſme was a preparation vntounto 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 giuegive 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 hauehave 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 hauehave the preheminence. Therfore he ſaith: that how great ſoeuer he be, yet he is nothing in reſpect of Chriſt. For though God feruants hauehave 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 giuegive 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 hauehave 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: 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 vntounto 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 vntounto death, to the reprobate.

27 For thoſe which dwelt in Ieruſalem, and their rulers, ſeeing that they knewe him not, neither the voices of the prophetes which are read eueryevery Sabboth day: when they had condemned him, they fulfilled them.

28 And when they had found no cauſe of death in him, they deſired Pilat that hee would crucifie him.

29 And after that they had, fulfilled all things which were written of him, when they had taken him downe from the tree, they put him in a tombe.

30 But God raiſed him vp from the dead.

31 Who appeared many dayes to thoſe which went vp with him from Galilee to Ieruſalem who are his witneſſes to the people.

27 He doth wiſely and in due time preuent an offence which might hauehave 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 vponupon vsus vnderunder 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 hauehave 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 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 hauehave been condemned among the wicked, that he might acquit vsus before god: it was expedient that ſinnes ſhould be laid vponupon him, that he might make ſatisfaction for the ſame: that he ſhould be offered vponupon 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 vsus 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 hauehave 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 eueryevery 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. 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 vsus by the ſcripture, yet all men hauehave 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 vsus, 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 vntounto 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 hauehave 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. 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 vponupon 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 vntounto 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 vsus 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 vponupon this ſecond point. For hee ſhoulde neuer hauehave 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 hauehave 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, 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 hauehave neglected it.

32 And wee preache to you glad tidinges that the promiſe made to the fathers,

33 Hath God fulfilled to their children: hauing raiſed vp Ieſus, as it is written in the ſecond Pſalme, Thou art my ſonne this day hauehave I begotten thee.

34 And in that he hath raiſed him vp from the dead, not to return hereafter to corruption, hee hath ſaide thus, I will giuegive you the holy thynges of Dauid.

35 Therefore he ſaith alſo in another place: Thou ſhalt not ſuffer thine holy one to ſee corruption.

36 Dauid in deede when he had ſerued his time, by the counſell of God hee fel on ſleepe: and was laid vntounto his fathers, and ſaw corruption.

37 But he whom God raiſed ſaw no corruption.

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 hauehave 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 vnderunder 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 vsus which doth not hinder the lōg diſtāce. But this was Paul his meaning, that their faith ſtood as it were in doubt, 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 vponupon his children: alſo God gaue to them ſome taſt of his louelove 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 vsus: and they deſired him as being far off, we inioy him being preſent.

33 To their children, namely to vsus. 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 vntounto 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 vsus 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 vntounto 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 vntounto 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 giuegive himſelfe for vsus, &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 onelyonly 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 fulfill the office of the Meſſias, as the ſcripture teacheth eueryevery 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 hauehave 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 onelyonly exhort to meditate vponupon 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 vntounto the matter which he hath in hand. We do not denie that Dauid when he ſaw that he was on eueryevery 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 onelyonly 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 hauehave ſpoken more at large Chapter 4. Now let vsus 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 onelyonly 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 vntounto 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 vponupon 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, as if a certaine world were ſubdued. Now let vsus come vntounto 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 hauehave ſaid, vntounto men and not vntounto 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 onelyonly 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 hauehave 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 giuegive 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 vntounto vsus 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 giuegive 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 foreign of Dauid, the holy thinges of Dauid, whereas the Prophet meaneth rather the 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 giuegive 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. OnelyOnly 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: vponupon 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 vntounto 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 vsus 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 vsus more at this daie, then a great part of thoſe which liue with vsus: but Paul meaneth ſimplie, that the faithful during their whole life employ themſelues and their offices to help their neighbours, and that death is vntounto thē as a goale becauſe they hauehave made an end then, when the Lord calleth them out of the world. The ſum is, that we muſt hauehave 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 vntounto our poſteritie. Seing that God preſcribeth his ſeruants this law, their raſhnes cannot be excuſed, who faigne that the dead praie for vsus, and that they doo no leſſe ſerue the Church, then whiles they liued.

By the counſel of God he fel on ſleep. Paul might hauehave 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 vsus 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 vntounto another. To ſleep and to be laid vntounto the Fathers, are formes of ſpeeches ſo wel knowen and ſo common, that they need no expoſition.

38 Therefore be it knowen vntounto you, that through him remiſſion of ſins is promiſed to you.

39 And from all thinges from which yee could not be iustified in the Lawe of Moſes.

40 Whoſoeuer beleeueth in this man, is iustified.

41 Therefore take heed, least that befall you, which is ſaid in the Prophets:

42 Behold yee deſpicers, and wonder and vaniſh away: becauſe I do a worke in your dayes, a worke which yee ſhall not beleeue, if a man tell it you.

38 Therefore be it knowne vntounto 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 hauehave 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 onelyonly according as their dignitie did require. By this word Be it knowne vntounto 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 vsus vntounto himſelf. That which God will hauehave 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 vsus to fauour by the free forgiueneſſe of ſinnes. We muſt alſo note this, that God doth pardon to vsus 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 vsus no righteouſnes which is able to reconcile vsus to God: that the onelyonly hope of ſaluation reſteth in his merciemercy, whiles that he doth freely forgiue vsus: and that thoſe remaine vnderunder the gilt, which flie not vntounto 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 vsus, our ſinnes being done away, to what end ſerue ſo many waſhings and ſacrifices, which we hauehave 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 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 vntounto 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 hauehave bin a ſchoolemaſter to leade them by the hand vntounto 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 vponupon 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 vponupon 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 onelyonly 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 vsus 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 vsus 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 vsus 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? Therfore let vsus 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 vsus, who did no ſin, that we might hauehave 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 vsus back vntounto repentance and the Keyes: as if the ceremonies of the Law were not exerciſes to think vponupon repentance, and as if the power of the Keyes were not annexed vntounto them. But the faith of the Godly was holpen by ſuch helps, that they might flie vntounto the grace of the Mediatour alone. Therfore let this remaine ſure & certaine, that the righteouſnes which we hauehave in Chriſt is not for one day or a moment, but it is euerlaſting, as the ſacrifice of his death doth daily reconcile vsus 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 vsus by his Spirit, he reſtoreth in vsus the image of god, & after that the old man is crucified, he faſhioneth vsus vntounto 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 vntounto the reſidue.

40 Take heede that that come not vponupon 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 vntounto doctrine. For if the Iewes had bin obedient, and willing to obey, vndoubtedly he would hauehave ſought ſweetly to allure them vntounto 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 vponupon 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 vntounto all ages: ſo that the deſpicers cannot hope, that they can eſcape that vengeance now, whereof others hauehave 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 giuegive credence to gods word, we feele his hand more mighty than all our ſenſes do comprehend, and euen vntounto 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 vsus accuſtome our ſelues to feare God and reuerently imbrace his worde, leaſt ſome ſuch things befall vsus.

42 And when the Iewes were gone out of the Synagogue, the Gentiles exhorted them that they would ſpeake to them words betweene the Sabaoths.

43 And when the Synagogue was diſſolued, many of the Iewes and religious proſelytes followed Paul and Barnabas, who talking with them, perſwaded them to continue in the grace of God.

44 And when the Sabaoth was come, almost all the whole citie was gathered to heare the word of God.

45 And when the Iewes ſaw the multitudes, they were filled with indignation, and ſpake against thoſe things, which were ſpoken by Paul, contrarying them and blaſpheming them.

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 vponupon 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 vntounto thē matter in the Gētiles, wherin they may exerciſe thēſelues.

42 They would ſpeak words. I hauehave 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 eueryevery 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 vntounto the Iewes and Proſelytes, that they exhorted Paul and Barnabas that they ſhould not faint, but ſtand ſtoutly in the grace of God. Neither did they want occaſion: for they ſawe cumbates prepared for them: & that therefore they had need of inuincible conſtancy to ſuffer and abide the brunts of the contrarie faction. Wherefore that might very well agree, that being enflamed with a deſire to go forward, they ſought to encourage Paul and Barnabas to hold on. If you referre it vntounto 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 vsus: 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 vponupon reſiſting, that they breake out at length into Blaſphemy. And Satan doth for the moſt part driue the wicked vntounto 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 vsus, leaſt if we be carried away with a deſire to ſpeake againſt it, we fall ſtreightway into that ſteepe downe.

46 And when Paul and Barnabas had taken“Or boldneſſe. libertie, they ſaid: It was neceſſarie that we ſhould first preach the word of God to you. And after that ye reiect it, and do not iudge your ſelues worthy of eternal life, behold we turne vntounto the Gentiles.

47 For thus hath the Lord commanded vsus: I hauehave made thee a light of the gentiles: that thou maist be the ſaluation vntounto the end of the earth.

48 And when the Gentiles hearde, they reioyſed, and glorified the word of the Lorde: and they beleeued, as manie as were ordained vntounto eternall life.

49 And the woorde of the Lord was ſpread abroad thoughout the whole Region.

50 And the Iewes ſtirred certaine religious and honest women, and the chiefe men of the Citie, and they raiſed perſecution against Paul and Barnabas, and expelled them out of their coastes.

51 And they ſhaked off the dust of their feet againſt them, & came to Iconium.

52 And the Diſciples were filled with ioy and with the holy Ghost.

46 When they had taken libertie. Luke ſheweth that the ſeruaunts of Chriſt were ſo farre from being diſcouraged with the ſtubberneſſe of the enimies, that they began therefore to inueigh againſt them a freſh more freely. For though they had ſharply pricked them, yet they did yet ſpare them a little: but now when they ſee Chriſt obſtinatly reiected by them, they excommunicate them and depriue them of the kingdome of God. And by this example are we taught, that wee muſt not vſe extreme ſeueritie, ſaue onelyonly 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 giuegive 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 vntounto 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 vntounto the gentiles. In that he ſaith that it was meete that it ſhould firſt be preached to them, it doth properly appertaine vntounto the time of Chriſt his kingdome. For vnderunder 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 vponupon 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 vntounto 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 vntounto thē. Therfore he addeth that they giuegive 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 vntounto 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 vntounto 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 & giuegive ouer himſelf wholy to the Gentiles. If they had remained in their degree, ſuch turning had not followed, but he ſhould hauehave drawn the gentiles alſo with a cōtinual courſe, after that the Iewes were receiued into the boſom, & he ſhould hauehave embraced thē both togither. Now foraſmuch as the Iews turn their backs, & withdraw thēſelues frō his miniſtery, he cannot look vponupon thē & the gentiles both at once. Therefore taking his leaue of them, he is enforced to tranſlate his care vntounto the Gentiles. Therefore vnleſſe the Iewes had eſtranged themſelues from the Church, the calling of the gentiles ſhould hauehave 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 hauehave bin gathered vntounto 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 vntounto 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 vntounto his ſon then vntounto the Apoſtles. But we muſt note that many thinges which the ſcripture attributeth to Chriſt, do appertain vntounto 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 vsus by his death, & did riſe again afterward, that hauing ouercom death, he might purchaſe for vsus eternal life. Therefore the whole ſubſtance of our ſaluation is in Chriſts perſon, but inaſmuch as hee worketh by his miniſters, by reſigning to them his office, he doth alſo impart with them his titles. Of this ſort is the preaching of the Goſpel. He alone was appointed by the father to be our teacher: but he hath put in his place Paſtours and Doctors, who ſpeake as it were out of his mouth. So that the authoritie remaineth wholly to him, and he is neuertheleſſe heard in his miniſters. Therfore Paul doth fitly applie vntounto himſelfe the teſtimonie of Iſaias, where he intreateth of the preaching of the Goſpel.

I hauehave 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 vntounto 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 hauehave 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 hauehave bin illuminate before the light of the Iewes had bin put out. For this may be the ſenſe, Foraſmuch as you hauehave 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 hauehave 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 vntounto one people only, becauſe his light ſhal ſhed abroad his beames vntounto the fartheſt parts of the worlde, vntounto 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 vsus ſaluation, it is likewiſe the onelyonly reſurrection from deſtruction of eternal death, for vsus to be illuminate into the faith of Chriſt, after that we be deliuered from the darknes of ignorance.

48 And when the Gentiles heard. The matter of the Gentiles ioy was this, when they heard, that they were not called to ſaluation at a ſodain as if this had not bin decreed before by God, but that that is nowe at length fulfilled, which was foretold many yeeres before. For doubleſſe it was no ſmal confirmation of their faith, becauſe ſaluation was promiſed to thē by the comming of Chriſt, whereby it did alſo come to paſſe, that they did with more earneſt deſire & reuerence embrace the Goſpel. To glorifie the word of God may be expounded two maner of waies, either that they did cōfeſſe that it was true which was prophecied by Iſaias, or that they imbraced the doctrine which was ſet before them, with faith. Aſſuredly there is a full ſubſcription noted our, becauſe they diſpute or doubt no longer ſo ſoone as they ſaw that Paul had gotten the victorie. And ſurelie we do then honor the woord of God as we ought, when wee ſubmit our ſelues obedientlie to it by faith: as it cānot be more grieuouſly blaſphemed then when men refuſe to beleue it. And here we ſee how the Gentiles were not hindered by that ſtubberneſſe which they ſaw in the Iewes, from giuing their name to Chriſt. With like courage muſt we deſpiſe and tread vnderfoot the pride of the wicked, when by their obſtinacie they ſtudie to ſtop the waie before vsus.

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 vntounto 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 vntounto 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 vntounto faith, but vntounto life: becauſe the Lord doth predeſtinate his vntounto the inheritāce of eternal life. And this place reacheth that faith dependeth vponupon 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 vsus, is the gate and the firſt beginning of ſaluation: but there is a higher reſpect of God. For he dooth not begin to chooſe vsus 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 vntounto 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 vntounto 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 vsus vntounto life be the cauſe of faith and ſaluatiō, there remaineth nothing for woorthineſſe or merits. Therefore let vsus holde and mark that which Luke ſaith: That thoſe were ordeined before vntounto life, who being ingrafted into the bodie of Chriſt by faith, doo receiue the earneſt and pledge of their adoption in Chriſt. Whence we do alſo gather, what force the preaching of the Goſpel hath of it ſelfe. For it doth not finde faith in men, ſaue onlie becauſe God doeth cal thoſe inwardlie whom he hath choſen, and becauſe he draweth thoſe who were his owne before, vntounto 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 vsus, 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 vntounto 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 vntounto vsus a witneſſe of the free adoption of God, which coupleth vsus 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 vsus, in the eternal counſell of God: what good thinges ſo euer we hauehave, we muſt needs acknowledge that we hauehave receiued it of the grace of God, which doth preuent vsus 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 vsus learne that the election of God is therefore approued by faith, that our minds may be turned vntounto Chriſt, as vntounto the pledge of Election, & that they may ſeeke no other certaintie,Iohn. 3.3…. ſaue that which is reuealed to vsus in the Goſpel: I ſay, let this ſeale ſuffice vsus, that whoſoeuer beleeueth in the onelyonly 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 vponupon (whom God had brought foorth into the fielde,) to ſtriue. And wee muſt marke what Luke ſayeth, that the religious and honeſt women together with the chiefe menne of the Citie were enforced to perſecute the ſeruauntes of Chriſt. For this was no ſmall offence to the rude, and thoſe who were as yet ſcarce begotten in Chriſte, when they ſawe all thoſe menne and women whiche were of anye accounte or eſtimation ſette againſt Chriſt, and alſo whatſoeuer was prayſe woorthye according to menne. A greate multitude of men receiued Chriſt, but it was but the multitude and the ofſcouringes of menne. Againſt them were ſette the chiefe menne of the Citye, who with their pompe did eaſily oppreſſe the baſe and obſcure multitude. That might alſo cauſe doctrine to be ſuſpected, yea to be hated, in that godly and honeſt matrons to looke to, were enimies to it. If wicked, vngodly, & miſchieuous men ſhould hauehave 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 onelyonly 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 vsus, 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 vnderunder ceremonies, and the feigned profeſſion of the worſhip of God. So that in all ages there hauehave bin certaine worſhipers of God who hauehave 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 vponupon 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 hauehave 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 hauehave 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 vsus 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 vnderunder 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 vsus 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.

The ende of the former booke of the Commentaries vponupon the Acts of the Apoſtles.

Commentary on Acts, Part 1 · Chapter 13

p. 289CHAP. XIII.

p. 330¶ THE LATTER BOOKE OF THE Commentaries of M. Iohn Caluin, vponupon the Acts of the Apoſtles.

CHAP. XIII.

¶ THE LATTER BOOKE OF THE Commentaries of M. Iohn Caluin, vponupon the Acts of the Apoſtles.