Commentary on Acts, Part 1 · Chapter 4
CHAP. IIII.
1 ANd as they ſpake vntounto the people, the prieſtes, and the gouernour of the temple, and the Sadduces came vponupon them,
2 Taking it greeuouſly that they taught the people, and preached in Ieſus name, the reſurrection from the dead.
3 And they laid hands on them, and they put them in priſon vntill the morowe. For it was now euentide.
4 And many of thoſe which had heard the word beleeued: and the number of mē there was about fiue thouſand.
1 In this narration we muſt conſider three things chiefly. That ſo ſoone as the truth of the Goſpel doth once appeare, Satan ſetteth himſelf againſt the ſame on the other ſide ſo much as he is able, & attēpteth all thinges that he may ſmoulder the ſame in the verie firſt beginnings. Secondly that God doth furniſh his children with vnuincible force and ſtrength, that they may ſtande ſtedfaſt and vnmoueable againſt all aſſaultes of Satan: and not yeeld vntounto the violence of the wicked. And laſt of all we muſt note the euent and end, that howſoeuer the aduerſaries ſeem to beare the chiefeſt ſwindge, & they themſelues do omit nothing which may ſerue to blot out the name of Chriſte: and on the other ſide howſoeuer the miniſters of ſound doctrine be as ſheep in the mouths of wolues: yet doth god ſpread abroad the kingdome of his ſonne, he foſtereth the light of the goſpel which is lighted, & he is the protector of his children. Therefore ſo often as the doctrine of the Goſpell ariſeth, and diuers motions do riſe on the other ſide, and the courſe thereof is letted diuers waies, there is no cauſe why godly mindes ſhould faint or quaile as at ſome vnwonted thing: but they ought rather to remēber that theſe are the ordinary endeuors of Satan, ſo that we muſt think vponupon this wel, before it come to paſſe, that it cannot otherwiſe bee, but that Satan will ſpue out all his might & main, ſo often as Chriſt doth come abroad with his doctrine. And therewithall let vsus conſider that the conſtancie of the apoſtles is ſet forth vntounto vsus for an example, leaſt being ouercome either with any perils, or threatnings, or terrors, we leape back from that profeſſion of faith which the Lord requireth at our hands. And moreouer, let vsus cōfort our ſelues with this, that wee need not to doubt but that the Lord wil giuegive proſperous ſucceſſe whē we hauehave done our duty faithfully.
1 And as they ſpake. Hereby it appeareth how watchful the wicked be: becauſe they are alwaies ready at an inch to ſtop the mouth of the ſeruants of Chriſt. And vndoutedly they came together as it were to quēch ſome great fire. Which thing Luke ſignifieth, when as hee ſaith that the ruler or captain of the temple came alſo, and hee addeth moreouer that they tooke it greeuouſly that the apoſtles did teach. Therfore they came not vponupon thē by chaunce, but of ſet purpoſe: that according to their authoritie they might reſtrain the apoſtles & put them to ſilence. And yet they hauehave ſome ſhew of law & equitie. For if any man did raſhly intrude himſelf, it was the office of the high prieſt to repreſſe him: & alſo in like ſort to keep the people in the obedience of the law & the prophets, & to preuent all new doctrines. Therfore when they heare vnknowen men, & ſuch as had no publik authority, preaching vntounto the people in the tēple, they ſeeme according as their office did require, & they were commanded by God to adreſſe themſelues to remedie this. And ſurely at the firſt bluſh it ſeemeth that there was nothing in this action worthie of reprehenſion: but the end doth at length declare that their counſell was wicked, & their affection vngodly. Againe it was an hard matter for the Apoſtles to eſcape infamie and reproch, becauſe they being priuate & deſpiſed perſons, did take vponupon thē publike authority. To wit, becauſe when things are out of order, many things muſt be aſſaied contrary to the cō mon cuſtome: & eſpecially when we are to auouch & defend religion & the worſhip of God. & the ringleaders thēſelues do ſtop alwayes, & doe abuſe that office againſt God, which was committed vntounto them by god. The faithfull chāpions of Chriſte muſt ſwallow vp & paſſe through this ignominy in poperie. For a thouſand ſommers will go ouer their heads, before any reformation or amendment will wex ripe amongſt them for the better. Therfor Luke ſtandeth vponupon this point, when as he ſaith that they were greeued, becauſe the reſurrectiō was preached in the name of Chriſt. For hereupon it foloweth that they did hate the doctrine before they knew the ſame. He expreſſeth the Saduces by name, as thoſe which were more couragious in this cauſe. For they were almoſt a part of the Prieſts: but becauſe the queſtion is about the reſurrection, they ſet them ſelues againſt the apoſtles more thā the reſt. Furthermore this was moſt monſtrous confuſion amongeſt the Iewes, in that this ſect which was ſo profane, was of ſuch authority. For what godlines could remaine, whē as the immortalitie of the ſoul was coūted as a fable & that freely? But mē muſt needs run headlōg after this ſort, whē they hauehave once ſuffred pure doctrin to fal to the ground amongſt thē. Wherfore we muſt ſo much the more diligently beware of euerie wicked turning a ſide, leaſt ſuche a ſtep downe follow immediately. Some men thinke that the ruler of the temple was choſen from among the prieſtes: but I doe rather thinke that he was ſome chiefe captaine of the Roman armie. For it was a place which was fortified both naturally and artificially. Again, Herod had builded a tower there, which was called Antonia. So that it is to be thought that he had placed there a band of ſouldiers, and that the Romaine Captaine had the gouernment of the Temple: leaſt it ſhould be a place of refuge for the Iewes, if they had ſtirred vppe any tumult, which wee may likewiſe gather out of Ioſephus. And this agreeth very wel that the enemies of Chriſt did craue the help of the ſecular power, vnderunder colour of appeaſing ſome tumult. In the meane ſeaſon they ſeeke fauour at the handes of the Romanes, as if they were carefull to maintaine the right of their empire.
4 And many of them which heard. The Apoſtles are put in priſon, but the force of their preaching is ſpread farre and wide, and the courſe therof is at libertie. Of which thing Paule boaſteth very much, that the worde of God is not bound with him. And here we ſee that Satan & the wicked hauehave libertie graunted them to rage againſt the childrē of God: yet cā they not (maugre their heads) preuaile, but that god doth further and promote the kingdome of his ſonne, Chriſt doth gather togeather his ſheepe, and that a few men vnarmed, furniſhed with no garriſons, do ſhew foorth more power in their voice alone, than al the whole world by raging againſt thē. This is in deed no common work of God, that one ſermon brought foorth ſuch plentifull frute: but this is the more to be wondered at, that the faithfull are not terrified with the preſent daunger, and diſcouraged from taking vp the croſſe of Chriſte together with the faith. For this was a hard beginning for nouices. Chriſt did more euidētlie declare by this efficacie and force of doctrine, that he was aliue, than if he ſhould hauehave offered his bodie to be handeled with hand, and to be ſeen with the eyes. And wheras it is ſaid that the number of thoſe which beleeued, did growe to be about fiue thouſand, I do not vnderſtand it of thoſe which were newly added, but of the whole church.
5 And it came to paſſe that the next day their rulers, and elders, & Scribes wer… gathered together at Ieruſalem.
6 And Annas the higheſt prieſt, and Caiphas, and Iohn, and Alexander, and ſo many as were of the kinred of the prieſtes.
7 And when they had ſet them before them, they asked them: In what power, or in what name hauehave ye done that?
8 Then Peter, being filled with the holy Ghost, ſaid vntounto them, Yee rulers of the people, and elders of Iſrael,
9 If we be iudged this day for healing the man which was lame, by what mean… he is made whole:
10 Be it knowen vntounto you all: and to all the people of Iſrael, that in the name of Ieſus Chriſt of Nazareth, whom ye hauehave crucified, whom God hath raiſed vppe from the dead, this man ſtandeth before you whole.
11 This is the ſtone which was refuſed of you the builders, it is placed in the head of the corner.
12 Neither is there ſaluation in any other. Neither is there any other name giuen vnderunder heauen vntounto men, wherein we muſt be ſaued.
5 It is a thing worthie to be noted in this place, that the wicked do omit no ſubtiltie that they may blot out the Goſpell and the name of Chriſt, & yet do they not obtain that which they hoped for: becauſe god doth make their counſels fruſtrate. For they make an aſſemblie wherein they doe all thinges ſo tyrannouſly, that yet notwithſtanding luſte beareth a ſhew of right, and libertie is driuen farre away, and at length, the truth may ſeem to be condemned by good right. But the Lord bringeth vponupon them a ſodain feare, ſo that they dare not do that which they can, and which they do moſt of all deſire: whatſoeuer the Apoſtles ſhall bring in defence of their cauſe, that ſhall remaine buried and ſhut vppe with the walles, where there is none which doth beare them any fauour. And therefore there is no place left for the truth. Yet wee ſee how the Lord bringeth their counſell to nought, whiles that beeing kept backe with feare of the people, they ſtay themſelues and bridle their furie, to the ende they may auoid enuie. But I maruell much why Luke doeth m…ke Annas the higheſt prieſt in this place, ſeeing that it appeareth by Ioſephus, that this honour was not taken from Caiphas, vntill Vitellius had entred Ieruſalem to beare rule, after that Pilate was commanded to depart vntounto Rome. All men graunt that the Lord was crucified in the eighteenth yeere of Tiberius And that empire did continue foure yeres longer. And it muſt needs be, that there were 3. yeres complete after the death of Chriſt, before Pilate was put from the office of the proconſull. For when Tiberius was dead, he came to Rome: So that Caiphas was hie prieſt yet 3. yeeres after the death of Chriſt. Wherfore it is to be thoght that that wherof Luke ſpeaketh in this place, did not happē immediatly after the reſurrectiō of Chriſt. Althogh the dout cānot thus be anſwered. For Ioſephus reporteth that Ionathas was choſen into the place of Caiphas: but becauſe this Ionathas was the ſonne of Annas, it is a thing not vnlike to bee true, that the ſonne was called by the name of the father: as Caiphas alſo had two names: for they did alſo call him Ioſeph.
7 In what power. They do yet ſeeme to hauehave ſome zeale of God. For they feigne that they are carefull that the honor due vntounto God, may not bee giuen to any other. Name is taken in this place for authoririe. In ſumme, they deal as if they were moſt earneſt defenders & maintainers of Gods glory. In the mean ſeaſon their importunatenes is wonderful, in that they go about to driue the apoſtles to make deniall, by asking many queſtions concerning a manifeſt matter, & to wring out by fear ſome …her thing than they had confeſſed. But God doeth bring their craftie wilineſſe to naught, & maketh them heare that which they woulde not.
8 Peter being filled with the holy Ghoſt. It is not without great cauſe that Luke addeth this, to the ende wee may know that Peter ſpake not with ſuch a maieſtie of himſelf. And ſurely ſeeing hee had denied his maſter Chriſt, being afraid at the voice of a ſielie woman, he ſhould hauehave vtterly fainted in ſuch an aſſembly,Mat. 26.70. whē he did only behold their pomp, vnles he had been vpholden by the power of the Spirite. He had great need of wiſdome & ſtrength. He excelleth in both theſe ſo much, that his anſwer is in deed diuine. He is another maner of man here than he was before. Furthermore this profiteth vsus two maner of wayes. For this title or cō mendation is of no ſmall force to ſet foorth the doctrine which ſhall followe immediatly, when it is ſaide that it came from the holy God. And we are taught to craue at the hands of the Lord the Spirit of wiſedome and ſtrength, when we make profeſſion of our faith, to direct our hearts & minds. The fulnes of the ſpirit is taken for a large & no cōmō meſure.
9 If we be iudged. Vndoubtedly Peter layeth tyrannie to the charge of the Prieſtes & the Scribes, becauſe they examine them vniuſtly concerning a benefit which deſerueth praiſe, as if he and his felow had cōmitted ſome haynous offence. If ſaith he, wee bee accuſed for this cauſe, becauſe we hauehave made a ſick man whole, Peter hath in this place more reſpect vntounto the wicked affection of the mind, than vntounto the very order of the queſtion. For if vnderunder colour of a miracle, the Apoſtles woulde hauehave drawen away the people from the true & ſincere worſhippe of God, they ſhould hauehave been worthily called to anſwere for themſelues: becauſe religion doth far excell all the good thinges of this preſent life. But ſeeing they (hauing no cauſe at al) did wickedly make an offence of that which they ought to hauehave honored: Peter being ſupported with this cōfidence doth at the firſt gird them wittily with a taunting preface, becauſe they ſit as iudges to condemne good deedes. Yet he toucheth this point but lightly, that he may paſſe ouer vntounto the matter.
10 Be it knowē vntounto you. Peter might (as I hauehave alredy ſaid) hauehave turned aſide vntounto many ſtarting holes, if hee would not hauehave entred the cauſe: but becauſe the myracle was wrought, to this ende, that the name of Chriſt might be glorified, he deſcendeth by and by vntounto this. For hee knewe that he was the miniſter of ſuch excellent power of GOD that he might hauehave a ſeale to confirme his doctrine. In the meane while the wicked, will they nill they, are enforced to heare that which they would hauehave had buried full deepe. When they hauehave done what they can, this is all, they cauſe Peter to auouch and obiect to their faces, that wherewith they were ſo grieued, when it was ſpoken to others. And firſt he maketh Chriſt the authour of the myracle. Secondly becauſe it ſeemed to be an abſurde and vncredible thing, that a deade man ſhould bee endewed with diuine power, he teſtifieth that Chriſt is aliue, becauſe God hath raiſed him vp from the deade, howſoeuer they had crucified him. So that the myracle giueth him occaſion to preach the reſurrection of Chriſt. And by this teſtimonie Peter meant to prooue, that he was the true Meſſias. He ſaith that they had crucified him, not onelyonly to the end he may vpbraide this vntounto them, that they may acknowledge their fault: but alſo that they may vnderſtand, that they hauehave in vaine ſtriuen againſt God: and ſo conſequently ceaſe to rage ſo vnluckely and with ſuch deadly ſucceſſe.
11 This is the ſtone. He confirmeth by teſtimonie of Scripture that it is no new thing, that the ringleaders of the Church, which hauehave glorious titles giuen them, and hauehave the chiefe roome in the Temple of God, hauehave notwithſtanding wickedlie reiected Chriſt. Therefore hee citeth a place out of the hundreth and eighteenth Pſalme:Pſa. 118.22. where Dauid complaineth that he is reiected of the Captaine of the people, and yet notwithſtanding hee boaſteth that hee was choſen of God, to hauehave the chiefe roome. Moreouer hee compareth the Church or the ſtate of the kingdome by an vſuall metaphor to a building. Hee calleth thoſe which hauehave the gouernment, the maſters of the woorke, and hee maketh himſelfe the principall ſtone, whereon the whole building is ſtaied and grounded. Fot that is meant by the head of the corner. Therefore this is Dauids comfort, that howſoeuer the Captaines hauehave reiected him, ſo that they woulde not graunt him euen the baſeſt place, yet did not their wicked and vngodlie endeuours hinder him from being extolled by God, vntounto the higheſt degree of honour. But that was ſhadowed in Dauid, which God woulde hauehave perfectly expreſſed in the Meſſias. Therefore Peter dealeth very aptly, when as he citeth this teſtimonie, as being ſpoken before of Chriſt as they knew full well that it did agree properly to him. Now we know to what end Peter did cite the Pſalme: to wit, leaſt the Elders and Prieſtes being vnaduiſedly puffed vp with their honor, ſhould take to themſelues authoritie and libertie to allowe or diſalow whatſoeuer they would. For it is euident that the ſtone refuſed by the chiefe builders, is placed by Gods owne hande in the chiefe place, that it may ſupport the whole houſe. Furthermore this hapneth not once onelyonly, but it muſt bee fulfilled daily: at leaſt it muſt ſeeme no new thing, if the chiefe builders do euen now alſo reiect Chriſt. Whereby the vaine boaſting of the Pope is plainely refuted, who maketh his boaſt of the bare title, that he may vſurpe whatſoeuer is Chriſts. Admit we graunt to the Pope and his horned beaſts that which they deſire, to wit, that they are appointed to bee ordinarie paſtours of the Church, they can go no farther at length, than to be called chiefe builders with Annas and Caiphas. And it is euident what account ought to bee made of this title, which they think is ſufficient to mixe heauen & earth togither. Now let vsus gather out of this place ſom things which are worth the noting. For as much as they are called maſter builders who hauehave gouernment of the Church, the name itſelf putteth them in mind of their dutie. Therefore let them giuegive themſelues wholly to the building of the temple of God. And becauſe al men do not their dutie faithfully as they ought, let them ſee what is the beſt maner of building aright, to wit, let them retaine Chriſt for the foundation: that done, let them not mixe ſtraw and ſtubble in this building, but let them make the whole building of pure doctrine:1. Cor. 3.12. as Paul teacheth in 1. Cor. 3. Whereas God is ſaide to hauehave extolled Chriſt, who was reiected of the builders, this ought to cōfort vsus, when as we ſee euen the Paſtors of the church, or at leaſt thoſe which are in great honor, wickedly rebell againſt Chriſt, that they may baniſh him. For we may ſafely ſet light by thoſe viſures, which they obiect againſt vsus: ſo that we need not feare to giuegive Chriſt that honor, which god doth giuegive to him. But if hee winke for a time, yet doeth he laugh at the boldnes of his enimies from on high, whiles they rage & fret vpō earth. Furthermore though their conſpiracies be ſtronge and garded with all aides, yet muſt we alwayes aſſure our ſelues of this, that Chriſt his honor ſhall remaine ſafe and ſound. And let the fruit of this confidence enſue alſo, that we be valiant and without feare in maintaining the kingdome of Chriſt, whereof God will be an inuincible defender, as he himſelfe affirmeth. We hauehave alreadie ſpoken of Peter his conſtancie, in that, one ſimple man, hauing ſuch enuious iudges, and yet hauing but one partner in the preſent danger, ſheweth no token at all of feare, but doth freelie confeſſe in that raging and furious companie, that thing which he knew woulde be receiued with moſt contrary minds. And whereas he ſharplie vpbraideth vntounto thē that wickednes which they had cōmitted, we muſt fet from hence a rule of ſpeech, whē we hauehave to deale with the opē enimies of the truth. For we muſt beware of two faults on this behalf, that we ſeeme not to flatter by keeping ſilence or winking: for that were trecherous ſilence, whereby the truth ſhould be betrayed. Againe, that we be not puffed vp with wātonnes, or immoderate heat, as mens minds do oftentimes break out more then they ought, in contention. Therfore let vsus vſe grauitie in this point, yet ſuch as is moderate: let vsus chide freely, yet without al heate of railing. We ſee that Peter did obſerue this order. For at the firſt he giueth an honorable title: when hee is once come to the matter hee inueigheth ſharply againſt them: neither could ſuch vngodlines as theirs was, bee concealed. Thoſe which ſhal follow this example, ſhall not onelyonly hauehave Peter to be their guide, but alſo the ſpirit of God.
Or more particular.12 Neither is there ſaluation in any other. Hee paſſeth from the ſpecies vntounto the”Or generall. Genus: and he goeth from the corporall benefit, vntounto perfect health. And aſſuredly Chriſt had ſhewed this one token of his grace, to the end he might be knowne to bee the onelyonly author of life. Wee muſt conſider this in all the benefites of God, to wit, that he is the fountaine of ſaluation. And he meant to pricke and ſting the Prieſts with this ſentence, whē as he ſaith that there is ſaluation in none other ſaue only in Chriſt, whom they went about to put quit out of remembrance. As if he ſhould ſay, that they are twiſe damned, who did not onelyonly refuſe the ſaluation offered them by God, but endeuour to bring the ſame to naught, and did take from all the people the fruit and vſe thereof. And although he ſeemeth to ſpeake vntounto deafe men, yet doth he preach of the grace of Chriſt, if peraduenture ſome can abide to heare: if not, that they may at leaſt be depriued of all excuſe by this teſtimonie.
Neither is there any other name. He expoundeth the ſentence next going before. Saluation (ſaith he) is in Chriſt alone: becauſe God hath decreed that it ſhould be ſo. For by Name he meaneth the cauſe or mean. as if he ſhuld hauehave ſaid, For as much as ſaluation is in Gods power only, he wil not hauehave the ſame to be common to vsus by any other means, then if we aske it of Chriſt alone. Wheras he ſaith vnderunder heauen, they do commonly referre it vntounto creatures: as if he ſhoulde ſay, that the force and power to ſaue, is giuen to Chriſt alone. Notwithſtanding I do rather thinke that this was added, becauſe men cannot aſcende into heauen, that they may come vntounto God. Therefore ſeing we are ſo farre from the kingdome of God, it is needfull that God doe not onelyonly inuite vsus vntounto himſelfe, but that reaching out his hand, he offer ſaluation vntounto vsus, that we may enioy the ſame. Peter teacheth in this place, that he hath done that in Chriſt, becauſe he came downe into the earth for this cauſe,Ephe. 4.10. that he might bring ſaluation with him. Neither is that contrary to this doctrine that Chriſt is aſcended aboue all heauens. For hee tooke vppon him our fleſh once for this cauſe, that hee might be a continuall pledge of our adoption. He hath reconciled the father to vsus for euer by the ſacrifice of his death: by his reſurrection he hath purchaſed for vsus eternal life. And he is preſent with vsus now alſo, that he may make vsus partakers of the fruite of eternall redemption: but the reuealing of ſaluation is handled in this place, and wee knowe that the ſame was ſo reuealed in Chriſt, that we neede not any longer to ſay, Who ſhall aſcend into heauen? Rom. 10. And if ſo bee this doctrine were deepely imprinted in the mindes of all men,Rom. 10.6. then ſhoulde ſo many controuerſies concerning the cauſes of ſaluation, be ſoone at an ende, wherewith the Church is ſo much troubled. The Papiſtes confeſſe with vsus, that ſaluation is in God alone, but by and by they forge to themſelues infinite wayes to attaine vntounto the ſame. But Peter calleth vsus backe vntounto Chriſt alone. They dare not altogither denie that wee hauehave ſaluation giuen vsus by Chriſt: but whiles they feigne ſo manie helpes, they leaue him ſcarce the hundreth parte of ſaluation. But they were to ſeeke for ſaluation at the handes of Chriſt, wholly: for when Peter excludeth plainely all other meanes, hee placeth perfect ſaluation in Chriſt alone, and not ſome parte thereof onelie. So that they are farre from vnderſtanding this doctrine.
13 And when they ſaw the boldneſſe of Peter and Iohn, and conſidered that they were men vnlearned and ignorant, they wondered, and they knewe them that they had beene with Ieſus.
14 And when they ſaw the man that had beene healed ſtanding with them, they could not ſay against it.
15 But when they had commanded them to depart out of the councell, they conſulted among themſelues,
16 Saying, What ſhal we do to theſe men? For a manifeſt ſigne is done by them, and it is openlie knowne to all the inhabitants of Ieruſalem, neither can wee denie it.
17 But least it bee noiſed any farther among the people, in threatning let vsus threaten them, that they ſpeake not hence foorth to any man in this name.
18 And then when they had called them, they charged them that they ſhould not ſpeake at all, or teach in the name of Ieſus.
13 Here may we ſee an euill conſcience: for being deſtitute of right & reaſon, they break out into open tyranny, the hatred wherof they had aſſaied to eſcape. Therfore he doth firſt declare that they were conuict, that it may appeare that they did war againſt God wittingly & willingly like Gyants. For they ſee a manifeſt worke of his in the man which was healed, and yet do they wickedly ſet themſelues againſt him. In as much as they knowe that Peter and Iohn were men vnlearned and ignorant, they acknowledge that there was ſomewhat more than belongeth to man, in their boldneſſe: therefore they are enforced to wonder whether they will or no. Yet they breake out into ſuch impudencie, that they feare not to ſeeke ſome tyrannous meanes to oppreſſe the truth. When as they confeſſe that it is a manifeſt ſigne, they condemne themſelues therin of an euil conſcience. When they ſay that it is knowne to al men, they declare that paſſing ouer God, they hauehave reſpect vntounto men onelyonly. For they bewray their want of ſhame therby, that they would not hauehave doubted to turne their backe, if there had beene any colour of deniall. And when they aske what they ſhall doe, they make their obſtinate wickedneſſe knowne vntounto al men. For they would hauehave ſubmitted them ſelues vntounto God, vnleſſe diuelliſh furie had carried them away to ſome other purpoſe. This is the Spirit of giddines and madneſſe, wherewith God doeth make his enimies drunke. So when they hope ſhortly after that they can by threatnings bring it about, that the fame ſhall goe no farther, what can bee more fooliſh? For after they hauehave put two ſimple men to ſilence, ſhall the arme of God be broken?
17 In threatning let vsus threaten. Here may wee ſee what a deadly euill power, voide of the feare of God is. For when that religion and reuerence which ought, doth not reigne, the more holy the place is which a man doth poſſeſſe, the more boldly doth he rage. For which cauſe wee alwayes take good heed that the wicked bee not preferred vntounto the gouernment of the Church. And thoſe which are called to this function, muſt behaue themſelues reuerently and modeſtly, leaſt they ſeeme to be armed to do hurt. But and if it ſo happen they abuſe their honor, the Spirite declareth there as in a glaſſe, what ſmall accompt wee ought to make of their decrees and commaundementes. The authoritie of the Paſtors hath certaine bounds appointed, which they may not paſſe. And if they dare be ſo bolde, we may lawfully refuſe to obey them, for if we ſhould, it were in vsus great wickednes: as it followeth now.
19 And Peter and Iohn anſwered them, & ſaid, Whether it be right in the ſight of God, to hearken vntounto you rather than to God, iudge yee.
20 For we cannot but ſpeake thoſe thinges which we hauehave ſeene and heard.
21 And when they had threatened them, they let them go finding nothing for which they might puniſh them, becauſe of the people: for all men did glorifie God, becauſe of that which was done.
22 For the man was more then fortie yeares olde, on whom the ſigne of healing was ſhewed.
23 Furthermore when they were let goe, they came to their fellowes, and tolde them whatſoeuer thinges the Prieſtes and Elders had ſaid.
19 Whether it be right. Let vsus remember to whom they make this anſwere. For this councel did vndoubtedly repreſent the Church: yet becauſe they do abuſe their authoritie, the Apoſtles ſay flatly that they are not to be obeyed. And (as men vſe to do in an euident matter) they referre ouer the iudgement vntounto their aduerſaries, for a reproch vntounto them. Furthermore it is worth the noting, that they ſet the authoritie of God againſt their decrees. Which thing ſhould be done out of ſeaſon, vnleſſe they were the enemies of God, who notwithſtanding were otherwiſe the ordinarie Paſtors of the Church. Moreouer the Apoſtles expreſſe a farther thing alſo, to wit, that the obedience which men vſe toward euill and vnfaithful Paſtors, howſoeuer they holde the lawfull gouernement of the Church, is contrarie to God. This queſtion doth the Pope aunſwere pleaſauntly, becauſe he ſaith that all thoſe thinges are diuine oracles whatſoeuer it hath pleaſed him to blunder out vnaduiſedly. By this meanes the daunger of contrarietie is taken away. But the Biſhops can chalenge no more at this day, than God had giuen then to the order of the Prieſtes. Therefore this is a toy too childiſh, That they can commaund nothing but that which is agreeable to the commaundement of God. Yea rather the thing it ſelfe declareth euidently, that there ſhall be no conflictt then, if they ſuffer their vaine and vnbridled luſt to raunge freely, hauing vanquiſhed and renounced the doctrine of Chriſt. Therefore by what title ſoeuer men be called, yet muſt we heare them onelyonly vponupon this condition, if they leade vsus not away from obeying God. So that we muſt examine all their traditions, by the rule of the worde of God. We muſt obey princes and others which are in authoritie: yet ſo, that they robbe not God (who is the chiefe king, Father, and Lord) of his right, and authoritie. If we muſt obſerue ſuch modeſtie in politique gouernemente, it ought to bee of farre more force in the ſpirituall gouernement of the Church. And leaſt according to their wonted pride, they thinke that their authoritie is abated, when God is extolled aboue them, Peter draweth them away from ſuch pleaſant flattering of themſelues, telling them that this matter muſt be determined before the iudgement ſeat of God, for he ſaieth plainelie, Before God: becauſe howſoeuer men be blinded, yet wil God neuer ſuffer any man to be preferred before him. And ſur…ly the Spirite did put this anſwere in the mouth of the Apoſtles, not onelyonly to the end he might repreſſe the furiouſnes of the enimies, but that he might alſo teach vsus what we ought to do, ſo often as men become ſo proud, that hauing ſhaken off the yoke of God, they will lay their owne yoke, vponupon vsus. Therefore let vsus then remember this holy authoritie of God, which is able to driue away the vaine ſmoake of all mans excellencie.
20 For we cannot. Manie things which are found out by hearing and ſeing, may yea ought to bee concealed, when as the queſtion is concerning the redeeming of peace. For this is a point of diſcourteſie and of wicked ſtubbernes to mooue and raiſe a tumult about vnneceſſary matters: but the Apoſtles doe not ſpeake generally, when as they ſay they cannot but ſpeak. For the Goſpel of Chriſt is now in hand, wherein conſiſteth both the glory of God, and the ſaluation of men. It is an vnmeete thing and ſacrilegious wickedneſſe, that the ſame ſhould be ſuppreſſed by prohibitions and menacings of men: for God commandeth that his Goſpel be preached: eſpecially ſythence they did know that they were choſen to be witneſſes & preachers of Chriſt: and that God had opened their mouth. Therefore whoſoeuer putteth them to ſylence, he indeuoreth ſo much as he is able to aboliſh the grace of God, and for do the ſaluation of men. And if ſo be it a prohibition ſo wicked doe ſtoppe our mouthes, wo be to our ſluggiſhnes. Now let all men ſee what confeſſion God requireth at their hands: leaſt when they keepe ſilence becauſe of men, they heare a fearefull voice proceede out of the mouth of Chriſt, whereby their vnfaithfulnes ſhalbe condemned. And as for thoſe which are called vntounto the office of teaching, let thē be terrified with no threatnings of men, with no colour of authoritie, but let them execute that office which they knowe is inioyned them by God.1. Cor. 9. Woe be vntounto me, ſaith Paul, if I preach not the Goſpel: becauſe the function is committed vntounto me. Neither ought we only to ſet this commandement of god againſt the tyrannous commandements of men: but alſo againſt all lets which Satan doth oftentimes thruſt in, to breake off and hinder the courſe of the Goſpel. For we hauehave need of a ſtronge buckler to beare off ſuch ſore aſſaults, which al the miniſters of Chriſt do feel but howſoeuer we ſpeed this is a braſen wall, that the preaching of the Goſpel doth pleaſe God: and therefore that it can for no cauſe be ſuppreſſed.
21 And when they had threatned them. And here is the end of ſedition, that the wicked ceaſe not to breath out their furie, yet are they bridled by the ſecrete power of God, ſo that they cannot tell howe to doe any hurt. How is it that being content with threatnings, they do not alſo rage againſt their bodies, ſaue onelyonly becauſe the power of God doeth binde them as a chaine? Not that the feare of God doth preuaile with them for it is the regarde of the people alone which hindreth them: but the Lord doth binde them with his bonds though they be ignorant thereof. Luke commēdeth vntounto vsus the prouidence of God in preſeruing his children: and though it be hidden from the wicked, yet we may behold the ſame with the eyes of faith. Furthermore the woonderfull Counſell of God doth ſhew it ſelfe heere, in that the glory of Chriſt is furthered by thoſe which are his moſt deadly enimies. For whereas the Prieſtes doe aſſemble themſelues togither, it is not done without great rumour. All men waite for ſome rare and ſingular euent: the Apoſtles depart being let looſe and acquitted. Therefore the aduerſaries are not onelyonly vanquiſhed: but they confirme the Goſpel againſt their will. Notwithſtanding it is expedient for vsus to marke again, that the faithful do ſo get the victorie, that they are alwaies humbled vnderunder the croſſe. For they are threatned againe and ſtraitly charged that they teach not hencefoorth in the name of Chriſt. Therefore they doe not ſo get the vpper hande, that they doe not triumph, ſaue onelyonly vnderunder the reproch of the croſſe. Whereas Luke ſaith that they did all glorifie God, he noteth the fruite of the miracle now the ſecond time: although it may be that they were not all brought vntounto the perfect ende. For that man which is touched with the feeling of the power of God, & doth not come vntounto Chriſt, neither hath his faith confirmed by the myracle, he ſtaieth as it were in the midway. Yet this was ſome thing, though not al, that the power of God was acknowledged in the healing of the man, ſo that the aduerſaries being aſhamed, did ceaſe off from their furie, or at leaſt giuegive backe a little.
23 Furthermore when they were let goe. It ſhall appeare by and by to what end they declared to the other diſciples, what things had befallen them: to wit, that they might be the more emboldned and encouraged by the grace of God heereafter: ſecondly that they might arme themſelues with praier againſt the furious threatnings of their enimies. And thus muſt the children of God doe, one muſt pricke forward another, and they muſt ioine hand in hand that they may vanquiſh the common aduerſary fighting vnderunder Chriſts banner. They conſider with themſelues what dangers hang ouer their heads, to the end they may be the more ready to enter the ſame: although they ſee their enemies preaſe ſore vppon them: yet leaſt it ſhould greeue them to hauehave a newe cumbat euer nowe and then: they aſſure themſelues that they ſhall be inuincible throgh the ſame power of God wherby they gat the victory before. And it is to be thought (although Luke make no mention thereof) that the Apoſtles being contented with their former aunſwer, did not contende with thoſe furies: & yet we muſt perſwade our ſelues that they were not ſo forgetfull of their former conſtancie, that they did ſubmit themſelues vntounto their vngodly decree like ſlaues.
24 And when they had heard it, they lift vp their voice vntounto God with one accord, and ſaid, Lorde, thou art God which hast made heauen and earth, the ſea and all things which are therein.
25 Which by the mouth of thy ſeruant Dauid haſt ſaid, Why hauehave the heathen raged togither, and why hauehave the people imagined vaine things?
26 The Kings of the earth hauehave ſtood vp, and the Rulers hauehave met togither: against the Lord, and against his Christ.
27 For of a trueth Herod, and Pontius Pilate, with the Gentiles and the people of Iſrael, hauehave come togither in this citie against thy holy ſonne Ieſus,
28 That they might doe whatſoeuer thine hande, and thy counſell had decreed before to be done.
29 And now O Lord, looke vponupon the threatnings of theſe men, and graunt vntounto thy ſeruants that they may ſpeake thy word with boldneſſe.
30 Reaching out thine hand to this ende, that healing, and ſignes, and wonders may be done by the name of thy holie ſonne Ieſus.
31 And when they had prayed, the place mooued wherein they were aſſembled. And they were all filled with the holie Ghost, and did ſpeake the worde of God with boldneſſe.
Wee are taught by this example, what is our duetie to doe, when our aduerſaries doe imperiouſly threaten vsus. For wee muſt not careleſlie laugh in time of daunger, but the feare of daunger ought to driue vsus to craue helpe at the hands of God: and this is a remedie to comfort and ſet vsus vp on foote, leaſt being terrified with threatnings, wee ceaſe off from doing our duetie. Heere is a double fruit of this hiſtorie: that the diſciples of Chriſt doe not ieaſt when they heare that their enimies doe threaten them ſo ſore, and preaſe ſo ſore vppon them, as careleſſe and ſluggiſh men vſe to doe, but being touched with feare, they flie to ſeeke helpe at the handes of God: And againe they are not terrified, neither yet do they conceiue any immoderate feare: but craue of God inuincible conſtancie with right godly petitions.
24 Thou art God which hast created. Although this title and commendation of Gods power be generall, yet it ought to be referred vntounto the preſent matter. For they do in ſuch ſort acknowledge the power of God in the creation of the whole world, that they applie the ſame therewith all vntounto the preſent vſe. In like ſort the Prophetes do oftentimes commend the ſame, to the end they may redreſſe that feare which troubleth vsus when we behold the power of our enimies. Secondly they adde thereunto the promiſe: & they make theſe two the foundations of their boldneſſe, wherewith they are emboldned to pray. And ſurely our prayers are ſuch as they ought to be, and acceptable to God, onelyonly then, when as ſtaying our ſelues vponupon his promiſes and power, wee pray with certaine hope to obtaine that for which we pray. For we cannot otherwiſe hauehave any true confidence, vnleſſe God do will vsus to come vntounto him, and promiſe that he is readie to helpe vsus: and ſecondly vnleſſe we acknowledge that he is able ynough to helpe vsus. Wherefore let the faithfull exerciſe themſelues in this double meditation, ſo often as they addreſſe themſelues vntounto prayer. Furthermore we gather hereby after what ſort we ought to conſider the creation of the world: to wit, that we may knowe that all thinges are ſubiect to God, and ruled by his will: and when that the worlde hath done what it can, there ſhall no other thing come to paſſe but that which God hath decreed: yea that the wantonneſſe of the wicked is monſtrous, as if the clay ſhould reſiſt the potter. For this is the meaning of the faithful generally, that whatſoeuer dangers hange ouer their heads, yet can God preuent the ſame infinit wayes, for as much as all things are in his hande: and that hee is able to make all the parts of heauen and earth (which he hath created) to obey him.
25 Who by the mouth of Dauid. They diſcende nowe vntounto the ſeconde member, that they aske nothing but that which God hath promiſed to performe. So that his will and power are ioyned togither, to the ende they may fully aſſure themſelues that they ſhall obtaine their requeſtes. And becauſe the kingdome of Chriſt is now in hand, they make rehearſall of the promiſe of God, wherein he promiſeth to defende and maintaine the ſame: ſo that when the whole worlde hath done what it can to ouerthrow it, yet all ſhall bee in vaine. And heerein appeareth their Godlineſſe, and ſyncere zeale, in that they are not ſo much carefull for their owne ſafetie, as for the encreaſing and aduancement of the kingdome of Chriſt.
Why hauehave the Gentiles raged? Wee muſt needes confeſſe that Dauid ſpeaketh of himſelfe: who after he was choſen King by the Lord, and annointed by Samuel the Prophet, did enioy the kingdome verie hardly, becauſe his enimies withſtoode him on euerie ſide. Wee knowe howe the rulers and people conſpired togither with Saul and his familie: after that, the Philiſtines and other ſtraunge enimies, deſpiſing him when hee came newlie to the crowne, made warre againſt him, ſtriuing who ſhould beginne firſt. Wherefore it is not without cauſe that he complaineth that the Kings rage and take counſell togither, and that the people doe goe about diuerſe things. Neuertheleſſe becauſe he knew that God was the ſupporter of his kingdome, hee derideth their fooliſh enterpriſes, and affirmeth that they are vaine. But becauſe his kingdome was eſtabliſhed, that it might bee a figure or image of the kingdome of Chriſt; Dauid doth not ſtay ſtill in the ſhadowe it ſelfe, but hee apprehendeth the bodie: yea the holy Ghoſt, as the Apoſtles doe truely repete the ſame, doeth ſharply reprooue the fooliſh and ridiculous madneſſe of the worlde, in that they dare inuade the kingdome of Chriſt which God had eſtabliſhed, as well in the perſon of Dauid as of Chriſt himſelfe. And this is a ſingular comfort, in that we heare that God is on our ſide, ſo long as wee goe on warfare vnderunder the kingdome of Chriſt. Heereby we may perſwade our ſelues, that howſoeuer al men both high and low, doe wickedly conſpire togither againſt this kingdome, yet ſhal they not preuaile. For what is all the whole world compared with God? But wee muſt firſt of all knowe and aſſure our ſelues of this, that God will continually maintaine the kingdome of his ſonne, whereof he himſelfe is the author, ſo that we may ſet his decree (which ſhal not be broken) againſt the raſhneſſe of men: that truſting to the help of his hand, wee may not doubt to deſpiſe all the preparation and furniture of men though they be terrible. And he doth diligently expreſſe how great the bandes of the aduerſaries are: hee ſaith that they attempt all things, he doeth alſo recken vp their counſels, leaſt any of theſe doe terrifie vsus. Furthermore when as the Pſalm teacheth, that the kingdome of Chriſt ſhall endure, maugre the heades of the aduerſaries, it doth alſo ſhewe that there ſhall be many aduerſaries, which ſhall endeuour to ouerthrow the ſame. On the one ſide hee bringeth in the Kinges raging, on the other, the people all out of quiet. Whereby he ſignifieth that all eſtates ſhall be offended at it. And no maruell, becauſe nothing is more contrarie to the fleſh, than the Spirituall ſworde of the Goſpell, wherewith Chriſt killeth vsus,Rom. 15.16. that he may make vsus obey him. Therefore wee muſt know this for a ſuertie, that the kingdome of Chriſt ſhall neuer be quiet in the world leaſt when we are to fight, we be afraid as at ſome ſtrange thing.
26 Againſt the Lorde and his Chriſt. The Spirit teacheth by this worde that al thoſe doe make warre againſt God, which refuſe to ſubmit themſelues to Chriſt. They doe full little think this oftentimes. Notwithſtanding it is ſo, that becauſe God will raigne in the parſon of his ſonne alone, we refuſe to obey him, ſo often as we rebell againſt Chriſt. As the Lord himſelfe ſaieth in Iohn, Hee which honoreth not the ſonne, honoreth not the father. Wherefore let the hypocrites profeſſe a thouſande times, that they meane nothing leſſe, than to make warre againſt God, yet ſhal they finde this true, that God is their open enemy, vnleſſe they embrace Chriſt with his goſpell. The vſe of this doctrine is double: For it armeth vsus againſt all the terrours of the fleſh, becauſe wee muſt not feare, leſt they get the victorie of God, which withſtand the Goſpell. Againe we muſt beware, leſt through the contempt of godlie doctrine, we aduaunce our ſelues againſt God to our owne deſtruction.
27 HaueHave met togither in this citie. They declare that this prophecie was prooued to bee true by the euent, to the ende they may belieue the ſame more aſſuredly. For the ſenſe is, Lorde thou haſt ſpoken it, and we hauehave in trueth tryed the ſame to be true. And they call to mynde that which was done fowre yeeres before or there about. In like ſort it is expedient for vsus to applie the euents of things which are foretolde, to the confirmation of our faith. But becauſe it might ſeeme that the matter fell out farre otherwiſe then, than the Pſalme pronounceth, for aſmuch as they raged not in vaine, neither were the aſſaultes of the enemies fruſtrate, when they had put Chriſt to death: and theire violence went further afterward after a fearefull manner: the faithfull remooue this offence: and ſay that the enemies could doe no more, than God had appoynted. Therefore howſoeuer the wicked did ſuppoſe that Chriſt was quite taken awaye by death, and did now vainlie triumph, yet the faithfull confeſſe that their rage was all but vaine. But here may a queſtion be mooued, why he calleth them the Gentiles and people of Iſrael, ſeing there was but one bodie. I think that the diuerſitie of countries is noted in this place, out of which the Iewes came togither to the feaſt: as if they ſhould hauehave ſaid, that the Iewes which were borne in diuers places, hauing made as it were a concourſe, did aſſault the kingdome of Chriſt, yet was their furie fruſtrate and of none effect.
Thy holie ſonne Ieſus. The Grecians vſe the verie ſame worde which I tranſlated euen now, Seruant, when mention was made of Dauid: for they call pa…da ſomtimes a ſeruant, ſometimes a Sonne. And Dauid i… ſo called, becauſe he was the miniſter of God, as well in ruling the people, as in the office of a Prophet. But this worde Sonne agreeth better with the perſon of Chriſt, vnleſſe ſome man had leifer take it thus, that Luke meant to allude vntounto that likelihood which Dauid had with Chriſt, when he ſetteth downe a worde of a double ſignification. It is expreſly ſaide that God hath annointed his ſonne, that that may truely agree to him which is in the Pſalme: for in annointing him, God made him a King. And yet wee muſt note therewithall what manner annointing this was: for we know that he was not annointed with viſible oile, but with the holie Ghoſt.
28 That they might doe. I hauehave alreadie declared to what ende this is ſpoken: that the kingdome of Chriſt was ſo farre from being ouerrunne by that conſpiracie, that in truth it did then floriſh. Notwithſtanding herein is contained a ſingular doctrine, that God doth ſo gouerne and guide all things by his ſecrete counſel, that he doth bring to paſſe thoſe things which he hath determined, euen by the wicked. Not that they are readie willinglie to do him ſuch ſeruice, but becauſe he turneth their counſels & attempts backward: ſo that on the one ſide appeareth great equitie and moſt great righteouſneſſe: on the other appeareth nought but wickedneſſe and iniquitie. Which matter we hauehave handled more at large in the ſecond Chapter. Let vsus learne here by the way, that we muſt ſo conſider the prouidence of God, that wee knowe that it is the chiefe and onelyonly guider of all thinges, which are done in the worlde: that the diuell and all the wicked are kept backe with Gods bridle, leaſt they ſhould doe vsus any harme: that when they rage faſteſt, yet are they not at libertie to doe what they liſt, but hauehave the bridle giuen them, yet ſo farre forth as is expedient to exerciſe vsus. Thoſe men which do acknowledge the foreknowledge of God alone, and yet confeſſe not that all things are done as it pleſeth him, are eaſily conuict by theſe words, That God hath appointed before that thing to be done which was done. Yea Luke being not contented with the worde counſel, addeth alſo hand, vnproperly, yet to the end he might the more plainely declare that the euents of things are not onelyonly gouerned by the counſell of God, but that they are alſo ordered by his power and hand.
29 And now O Lord. They doe very well extend that vntounto themſelues, which they cited concerning Chriſt: becauſe hee will not bee ſeparated from the Goſpell: yea what trouble ſo euer befalleth his members, hee applieth that to his owne perſon. And they craue at Gods handes that hee will beate downe the crueltie of the aduerſaries: yet not ſo much for their owne ſake, that they may liue quietlie and without vexation, as that they may hauehave libertie to preach the Goſpell in all places. Neither was it for them to deſire a life which they might, ſpende idlely, hauing forſaken their calling. For they adde, Graunt vntounto thy ſeruauntes O Lorde, that they may ſpeake boldly. And by the way wee muſt note this ſpeech, that the Lorde woulde beholde their threatnings. For ſeeing it belongeth properly to him, to reſiſt the proud and to throw downe their loftie lookes: the more proudlie they bragge and boaſt, the more doe they vndoubtedly prouoke God to be diſpleaſed with them, and it is not to be doubted but that God being offended with ſuch indignitie and crueltie,Eſai. 37.14. & 17. will redreſſe the ſame. So Ezechias to the end he may obtaine helpe in extremitie, declareth before the Lord the arrogancie of Senacherib and his cruell threatnings. Wherefore let the crueltie and reproches of our enimies rather ſtirre vp in vsus a deſire to pray, than any whit diſcourage vsus from going forward in the courſe of our office.
30 Graunt vntounto thy ſeruants. Seeing that one myracle had ſtinged the enimie ſo ſore, howe is it that theſe holy men do deſire to hauehave new myracles done daily? Therefore we gather that hence, which I hauehave alreadie touched, that they make ſo great account of the glorie of God, that in compariſon of this, they ſet light by all other thinges. They hauehave reſpect vntounto this one thing onelyonly, that the power of God may be declared by myracles, which the godlie ought alwayes to deſire, although the aduerſaries burſt, and all the whole Hell doe rage. The ſame muſt wee alſo thinke of boldneſſe to ſpeake. They knewe that the wicked coulde abide nothing worſe, than the free courſe of the Goſpel: but becauſe they knowe that that is the doctrine of life, which God will hauehave publiſhed whatſoeuer befall: they doe vndoubtedly preferre the preaching thereof before all other thinges, becauſe it is acceptable to God. And we are taught that wee doe then rightlie acknowledge the benefites of God as we ought, if by this occaſion wee bee pricked forward to pray, that hee will confirme that which he hath begunne. The Apoſtles had ſhewed a token of heroicall fortitude: nowe againe they pray that they may bee furniſhed with boldneſſe. So Paule deſireth the faithfull, to pray vntounto the Lorde that his mouth may bee opened, whereas notwithſtanding his voyce did ſounde eueryevery where. Therefore the more we perceiue our ſelues to be holpen by the Lorde, let vsus learne to craue at the hands of God that we may goe forward hereafter:Epheſ. 6.19. and eſpecially ſeeing the free confeſſion of the Goſpel is a ſingular gift of God, we muſt continually beſeech him to keepe vsus in the ſame.
31 And when they had prayed. Luke declareth nowe that God did not onelyonly heare this prayer, but did alſo teſtifie the ſame by a viſible ſigne from heauen. For the ſhaking of the place ſhoulde of it ſelfe hauehave done them ſmall good: but it tendeth to another ende, that the faithfull may knowe that God is preſent with them. Finallie it is nothing elſe but a token of the preſence of God. But the fruite followeth, for they are all filled with the holy ghoſt, and endowed with greater boldneſſe. Wee ought rather to ſtande vppon this ſeconde member. For whereas God did declare his power then by ſhaking the place, it was a rare and extraordinarie thing: and whereas it appeared by the effect, that the Apoſtles did obtaine that which they deſired, this is a perpetuall profite of prayer, which is alſo ſet before vsus for an example.
32 And the multitude which beleeued had one heart and one ſoule: and no man did ſay that any of thoſe things which he poſſeſſed was his owne: but they had al things common.
33 And the Apostles did beare witneſſe of the reſurrection of Ieſus Christ with great power, and great grace was vponupon them all.
34 For there was none among them that lacked. For ſo manie as poſſeſſed lands or houſes, ſelling them, they brought the price of thoſe thinges which were ſolde.
35 And they laid it at the feete of the Apostles. And it was distributed to eueryevery man according as he had neede.
36 And Ioſes which was ſurnamed of the Apoſtles Barnabas (which is the ſonne of comfort) a Leuite, of the countrie of Cyprus,
37 Whereas he had land, he ſolde it, and brought the money, and laide it at the Apostles feete.
32 And the multitude. In this place there are three thinges commended: that the faithfull were all of one minde: that there was a mutuall partaking of goods amongſt them: that the Apoſtles behaued themſelues ſtoutly in auouching the reſurrection of Chriſt. He ſaith that the multitude had one heart: becauſe this is farre more excellent than if a few men ſhould hauehave a mutuall conſent. And heretofore hee hath declared that the Church did grow to be about fiue thouſand. And now he ſaieth that there was wonderfull concord in ſo great a multitude, which is a very hard matter.
And ſurelie where faith beareth the chiefe ſway, it doth ſo knitte the hearts of men togither, that all of them do both will and nill one thing. For diſcord ſpringeth hence, becauſe wee are not all gouerned with the ſame Spirit of Chriſt. It is well knowne that by theſe two words heart & ſoule, he meaneth the will. And becauſe the wicked do oftentimes conſpire togither to do euill: this concord was laudable and holy therefore, becauſe it was amongſt the faithful.
And no man did ſay. This is the ſecond member: that they coupled this louelove with externall benefits. But we ſhall ſee anon, after what ſort they had their goods common. This is nowe worth the noting in the text of Luke, that the inwarde vnitie of mindes goeth before as the roote, and then the fruite followeth after. And ſurely euen we ought to obſerue the ſame order, wee muſt one louelove another, and then this louelove of ours muſt ſhewe it ſelfe by external effects. And in vaine do we boaſt of a right affection, vnleſſe there appeare ſome teſtimonie thereof in externall offices. Moreouer Luke declareth there with all, that they were not of one minde for any reſpect of their owne commoditie, for as much as the rich men, when they did liberally beſtowe their goods, ſought nothing leſſe then their owne gaine.
33 And with gre… power. This thirde member appertaineth to doctrine. For Luke doth ſignifie that the zeale which the Apoſtles had to preach the Goſpel, was ſo farre from being diminiſhed, that they were rather endewed with newe power. Whereas he doeth onelyonly name the reſurrection of Chriſt, it is Synecdoche: for this part is put for the whole Goſpel. But Luke maketh mention of the reſurrection alone, becauſe it is as it were the furniſhing or fulfilling of the Goſpel: and ſecondlie becauſe they had endured a ſore cumbat for the ſame, and the Sadduces were ſore grieued at it, who did then beare the chiefe ſwindge.
And greate grace was. He ſignifieth that this ſerued not a little to the ſpreading abroade of doctrine, in that by healping the poore ſo bountifully, they found fauour at the handes of ſtraungers. For he ſaieth that they were beloued, becauſe they were beneficiall. Therefore there is a ſhewing of a reaſon in theſe wordes, No man amongeſt them did lack. Although wee neede not doubt of this, but that their honeſtie, and temperaunce, and modeſtie, and patience, and other vertues did prouoke manie to beare them good will. Hee declareth afterwarde, after what ſorte they had their goods common, which hee had touched before: to wit, that the rich men ſoulde their landes and houſes, that they might relieue the pouertie of the poore.
34 For ſo manie as were. Although this bee an vniuerſall ſpeech, yet is it all one as if it were indefinite. And aſſuredly it is to be thought, that there were manie which did not diminiſh their poſſeſſions, and that may be gathered out of the text. For when he ſpeaketh of Ioſes anone, vndoubtedly hee meant to note a notable example paſſing all others. Therefore hee ſaieth, that all did that which manie did euerie where. Neither doth this diſagree with the common vſe of the Scripture. Againe he meaneth not that the faithful ſolde all that they had, but onelyonly ſo much as neede required. For this is ſpoken for amplifications ſake, that the rich men did not only relieue the pouertie of their brethren of the yerelie reuenue of their landes, but they were ſo liberall, that they ſpared not their lands. And this might bee, though they did not robbe themſelues of all, but onelyonly a little diminiſh their reuenues. Which wee may gather againe out of the woords of Luke: For hee ſaieth that this was the end, that no man might lack. He ſheweth further that they vſed great wiſdome: bicauſe it was diſtributed as eueryevery man had need. Therfore the goods were not equally deuided, but ther was a diſcrete diſtribution made, leſt anie ſhould be out of meaſure oppreſſed with pouertie. And peraduenture Ioſes hath this commendation giuen him by name, becauſe he ſold his onelyonly poſſeſſion. For by this meanes hee paſſed all the reſt. Hereby it appeareth what that meaneth, that no man counted any thing his owne, but they had all things common. For no man had his owne priuatly to himſelfe, that he alone might enioy the ſame, neglecting others: but as neede required, they were readie to beſtow vponupon al men. And now we muſt needs hauehave more then yron bowels: ſeing that wee are no more moued with the reading of this hiſtorie. The faithfull did at that day giuegive abundantly euen of that which was their owne: but wee are not onelyonly content at this day wickedly to …ppreſſe that which we hauehave in our handes, but doe alſo robbe others. They did ſimplie and faithfully bring forth their owne: we inuent a thouſand ſubtile ſhifts to draw all things vntounto vsus by hooke or by crooke. They laid it downe at the Apoſtles feete: we feare not with ſacrilegious boldneſſe to conuert that to our owne vſe, which was offered to God. They ſold in times paſt their poſſeſſions: there reigneth at this day an vnſatiable deſire to buy. LoueLove made that common to the poore and needie, which was proper to eueryevery man: ſuch is the vnnaturalnes of ſome men now, that they cannot abide that the poore ſhould dwell vponupon the earth, that they ſhoulde hauehave the vſe of water, aire, and heauen. Wherefore theſe things are written for our ſhame & reproch. Although euen the poore themſelues are too blame for ſome part of this euill. For ſeeing goods cannot be common after this ſort, ſaue onelyonly where there is a godly agreement, and where there reigneth one heart and one ſoule: manie men are either ſo proud, or vnthankfull, or ſlouthfull, or greedie, or ſuch hypocrites, that they do not onelyonly ſo much as in them lyeth, quite put out the deſire to doe well: but alſo hinder habilitie.Galath. 6.9. And yet muſt we remember that admonition of Paul, that w… be not wearie of well doing. And whereas vnderunder colour of this, the Anabaptiſts and fantaſtical men hauehave made much adoe, as if there ought to be no ciuil property of goods amongſt Chriſtians, I hauehave alreadie refuted this folly of theirs in the ſecond Chapter. For neither doeth Luke in this place preſcribe a lawe to all men, which they muſt of neceſſitie follow, whiles that he reckoneth vp what they did, in whom a certaine ſingular efficacie and power of the holy Spirit of God did ſhew it ſelfe: neither doth hee ſpeake generally of all men, that it can bee gathered that they were not counted Chriſtians which did not ſell all that they had.