Commentary on Acts, Part 1 · Chapter 8

Commentary on Acts · Part 1 · Chapter 8

p. 181CHAP. VIII.

1 AND at that day there was great perſecution raiſed againſt the church which was at Ieruſalem. Therefore they were all ſcattered abroade throughout all regions of Iudea, and Samaria, except the Apoſtles.

2 And religious menne dreſſed Steeuen togeather, and they mourned ſore for him.

3 But Saul made hauocke of the church, and entring into houſes, and drawing thence men and women, he caſt them into priſon.

p. 1824 And they being diſperſed, did goe about preaching the worde of God.

1 In this hiſtorie wee may firſt ſee the ſtate of the godly in this worlde: to wit, that they are like ſheepe appointed to be ſlaine, as it is in the Pſalme:Pſal. 43.32.Ps 43:32 and eſpecially when the Lorde letteth looſe the bridle to his enemies, that they may put that crueltie in execution which they hauehave in minde conceiued. Secondly, here is ſet down the ende of perſecutions: to wit, that they are ſo farre from breaking off the courſe of the Goſpell, that they are rather made helpes to further the ſame, through the wonderfull counſell of God. Like as it was a manifeſt myracle, that the ſcattering abroade, mentioned by Luke, gathered many vntounto the vnitie of faith, who were eſtraunged from God before. Now let vsus conſider eueryevery thing in order.

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

They were all ſcattered abroad. It is certain that they were not all ſcattered abrode, but the ſcripture vſeth an vniuerſall note, for that which we ſay, EueryEvery where, or abroad. The ſumme is this, that not only a fewe were in danger: becauſe the crueltie of the enemies raged throughout the whole church. Many doe oftentimes take themſelues to their feete, through faintneſſe of hearte, euen when they heare any light rumour, but theſe are in another caſe. For they fled not vnaduiſedly beeing diſcouraged, but becauſe they ſawe no other meanes to pacifie the furie of the aduerſaries. And he ſaith that they were ſcattered not only through diuers places of Iudea, but that they cam euen vntounto Samaria: ſo that the middle wall began to be pulled down,Ephe. 2.14.Eph 2:14 which made diuiſion between the Iewes and the Gentiles. For the conuerſion of Samaria, was as it were the firſt frutes of the calling of the Gentiles. For although they had circumciſion as had the people of God, yet wee know that there was great diſſention, and that not without great cauſe, foraſmuche as they had in Samaria only a forged worſhip of god, as Chriſt affirmeth, bicauſe it was only an vnſauerie emulation. Therefore God ſet open the gate for the goſpel then, that the ſcepter of Chriſt ſent out of Ieruſalem, might come vntounto the Gentiles. He exempteth the Apoſtles out of this number, not that they were free from the common daunger: but becauſe it is the dutie of a good paſtour, to ſet him ſelfe againſt the inuaſions of wolues, for the ſaftie of his flocke. But here may a queſtion bee asked, foraſmuch as they were commaunded to preach the Goſpel throughout the whole world, why they ſtayed at Ieruſalē,Mark. 16.16Mark 16:16 euen when they were expelled thēce with force and hand? I anſweare, that ſeeing Chriſte had commaunded them to begin at Ieruſalem, they employed themſelues there, vntill ſuch time as beeing brought into ſome other place by his hand, they might knowe for a ſuretie that he was their guide. And wee ſee how fearefully they proceeded to preache the Goſpell: not that they foreſlowed that function which was inioyned them: but becauſe they were amaſed at a newe and vnwonted thing.

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

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

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

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

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

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

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

p. 1864 And they were ſcattered abroad. Luke declareth in this place alſo, that it came to paſſe by the wonderful prouidence of God, that the ſcattering abroad of the faithfull, ſhould bring many vntounto the vnitie of faith: thus doth the Lord vſe to bring light out of darknes, & life out of death. For the voice of the Goſpel which was heard heretofore in one place onelyonly, doth now ſound euerywhere: in the meane ſeaſon we are taught by this example, that we muſt not yeeld vntounto perſecutions: but rather be encouraged vntounto valiantnes. For when the faithfull flie from Ieruſalem, they are not afterwarde diſcouraged either with exile, or with their preſent miſeries, or with any feare, that they degenerate vntounto ſlouthfulnes: but they are as ready to preach Chriſt euen in the midſt of their calamitie, as if they had neuer ſuffered any trouble. Moreouer Luke ſeemeth to note that they leade a wandering life, in that they chaunged their lodgings often. Therefore if we deſire to be counted their brethren, let vsus pricke forwarde our ſelues ſo diligently, that no feare or bitterneſſe of croſſe diſcourage vsus, but that wee goe forward in ſhewing forth the profeſſion of faith: and that we neuer be weary of furthering the doctrine of Chriſt. For it is an abſurde thing that exile and flight which are the firſt exerciſes of martyrdome, ſhoulde make vsus dumbe and faint-harted.

5 And when Philip came into the citie of Samaria, he preached Christ to them.

6 And the multitude gaue eare to thoſe thinges which Philip ſpake, hearing with one conſent, and ſeing the ſignes which he ſhewed.

7 For where as many were poſſeſſed with vncleane ſpirits, they came out crying with a lowde voyce. And many that had the palſie, and which were lame, were healed.

8 So that there was great ioy in that citie.

9 And a man named Simon, had beene before in the citie, exerciſing the art magike, and bewitching the people of Samaria: ſaying, that he was ſome great man.

10 To whom they all gaue heed both ſmall and great, ſaying: This man is the great power of God.

11 And they had giuen heed vntounto him, becauſe they had beene bewitched long time with his witchcraft.

12 But aſſone as they beleeued Philip preaching concerning the kingdome of God, and in the name of Ieſus Christ, they were baptized both men and women.

13 And Simon himſelfe beleeued, and being baptized, did cleaue to Philip: and when hee ſawe the ſignes and great powers which were done, hee wondred.

5 Luke ſaide that they all preached the word of God, now he maketh mention of Philip alone, both becauſe his preaching was more fruitfull and effectuall than the preaching of the reſt, and alſo becauſe there followed notable hiſtories, which he will adde afterwarde. Hee put the citie of Samaria, for the citie Samaria, which was laide waſte by Hircanus, p. 187and built againe by Herod, and called Sebaſte. Reade Ioſephus in his thirteenth and fifteenth bookes of Antiquities. When hee ſaieth that Philip preached Christ, hee ſignifieth that the whole ſumme of the Goſpel is contained in Chriſt. The other ſpeach which he vſeth ſhortlie after, is more perfect: yet it is al one in effect. Hee ioyneth the kingdome of God and the name of Chriſt togither: but becauſe we obtaine this goodneſſe through Chriſt, to hauehave God to reigne in vsus, and to lead an heauenly life, being renewed into ſpirituall righteouſneſſe, and dead to the worlde, therefore the preaching of Chriſt containeth this point alſo vnderunder it. But the ſumme is this, that Chriſt doeth repaire with his grace the worlde, being deſtroyed, which commeth to paſſe when hee reconcileth vsus to the father: ſecondly when hee regenerateth vsus by his ſpirite, that the kingdome of God may be erected in vsus, when Sathan is put to flight. Moreouer whereas he declared before, that the Apoſtles did not ſtirre one foote from Ieruſalem, it is to be thought that he ſpeaketh of one of the ſeauen Deacons, in this place, whoſe daughters did alſo prophecie.

6 And the multitude gaue eare. Luke declareth howe the Samaritans did embrace Philips doctrine. For hee ſaieth that they hearde, whereby they tooke ſome taſte: there was alſo another pricke whereby they were pricked forwarde, and that was myracles: at length there followed attentiueneſſe. This is the right going forwarde vntounto faith.Rom. 10.14.Rom 10:14 For thoſe which refuſe that doctrine which they hauehave not hearde: howe is it poſſible that they ſhoulde euer come vntounto faith, which commeth by hearing? Therefore where as they were readie to heare, that was the firſt ſteppe vntounto reuerence and attentiueneſſe. And therefore it is no maruel, if faith bee ſo rare and almoſt none in the world: for howe manie bee there which vouchſafe to hearken when God ſpeaketh? Whereby it commeth to paſſe that the more part reiecteth the truth before they knowe the ſame, and hauehave not ſo much as lightlie taſted it. And as hearing is the beginning of faith: ſo it ſhoulde not be ſufficient of it ſelfe, vnleſſe the maieſtie of doctrine ſhoulde alſo mooue the heartes. And ſurely whoſoeuer conſidereth that he hath to doe with God, cannot heare him contemptuouſly when hee ſpeaketh: and the verie doctrine which is contained in his worde, ſhall purchaſe authoritie for it ſelfe: ſo that attentiueneſſe ſhall flowe of it ſelfe from hearing. As touching myracles wee knowe that there is a double vſe thereof: they ſerue to prepare vsus to heare the Goſpel: and to confirme vsus in the faith thereof. The aduerbe with one accord, may be ioyned as wel with hearing, as with attentiueneſſe. This latter doth like mee better, that they were attentiue with one accord. And therein doth Luke commend the force and efficacie of Philips preaching, becauſe a great number of men was ſodainly wonne to heare attentiuely with one conſent.

7 Vncleane Spirites. Hee toucheth certaine kindes briefely, that wee may knowe with what myracles they were brought, to attribute any p. 188authoritie to Philip. That crying wherewith the vncleane ſpirites cried, was a token of reſiſtance. Wherefore this ſerued not a little to ſet forth the power of Chriſt, that hee did binde the diuils with his commaundement though they reſiſted ſtubbornly.

8 The ioy… whereof he ſpeaketh, is a fruit of faith. For it cannot be but that ſo ſoone as we know that God will be fauourable and mercifull, our minds ſhalbe rapt with incomparable ioy, and ſuch as doeth farre paſſe all vnderſtanding.Philip. 4.7.Phil 4:7

9 A certaine man named Simon. This was ſuch a let, that it might ſeem that the Goſpel coulde hauehave no paſſage to come vntounto the Samaritans. For the mindes of them all were bewitched with Simons iuglings. And this amaſedneſſe was growne to ſome ſtrength by reaſon of long ſpace of time. Furthermore experience teacheth what a harde matter it is to pluck that error out of the mindes of mē, which hath taken root through long continuance, and to call them backe vntounto a ſound and right mind, who are already hardned. Superſtition made them more obſtinate in their error, becauſe they counted Simon not onelyonly as a Prophet of God, but euen as the ſpirit of God.

10 For the ſurname great power, tended to this end, that whatſoeuer ſhould otherwiſe be diuine, might wax vile through this greatnes. Therfore the power of Chriſt appeareth hereby more plainely, in that Philip brake through theſe lets. Which thing Luke amplifieth.

11 When hee ſaith, that they were astonyed from the leaſt to the greateſt. For ſeeing all men of what eſtate ſo euer they were, were deluded, what entrance coulde the Goſpel hauehave: eſpecially ſythence it was no meane ſeducing? For all their ſenſes were beſotted. And beſides that we ſee thereby how mightie the truth is, there is alſo ſet before vsus an example of conſtancie in Philip: who though he ſee no way, yet doeth hee ſet hand to the Lords worke with a valiant courage, waiting for the ſucceſſe which God ſhould giuegive. And thus muſt we do, we muſt valiantly attempt whatſoeuer the Lorde commaundeth, euen when our indeuours ſeeme to be vaine. Furthermore whereas Sathan did bewitch the Samaritans: let vsus know that it is the common puniſhment of infidelitie. Al men are not bewitched in deede with the iuglings of inchaunters, neither are there Simons eueryevery where, which can ſo ſeduce and deceiue: but my meaning is, that it is no wonder, if Sathan do mocke men diuerſly in the darke. For they are ſubiect to all errors whoſoeuer are not gouerned by the Spirite of God. Furthermore when Luke ſaith that they were all ſeduced one with another: we are taught that neither wit, neither all that reaſon and wiſedome which we hauehave, are ſufficient to auoide the craftineſſe of Sathan withall. And ſurely wee ſee in what fooliſh and doting errours they were intangled, who were counted in the world wiſer than others.

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

12 When they had beleeued. That is the myracle whereof I ſpake, becauſe they hearde Philip, who were altogither made aſtonyed with the illuſions of Simon: in that they were made partakers of the heauenlie wiſdom who were blockiſh & dul. So that they were after a ſort brought from hell to heauen. Whereas Baptiſme followed faith,Mark. 16.47Mark 16:47 it agreeth with Chriſts inſtitution, as concerning ſtrangers and thoſe which were without. For it was meete that they ſhould be engraffed into the body of the church, before they ſhould receiue the ſigne: but the Anabaptiſts are too fooliſh, whiles they endeuour to proue by theſe places, that infants are not to be baptiſed. Men and women could not be baptiſed without making confeſſion of their faieth: but they were admitted vntounto baptiſme vppon this condition, that their families might be conſecrated to God: for the couenant goeth thus: I will bee thy God,Gen. 17.7.Gen 17:7 and the God of thy ſeede.

13 Simon alſo himſelfe. Hee which had beſotted the whole citie with his witcherie, receiueth the truth togither with others. Hee which had boaſted himſelfe to be the principall power of God, ſubmitteth himſelfe to God: though he were brought to the knowledge of the Goſpel, not ſo much for his owne ſake alone, as for the whole countries ſake, that that offence might be taken out of the way, which might hauehave hindred the vnskilfull. And to this end tendeth that which Luke ſetteth downe afterward, that he wondred at the ſignes. For God meant to triumph ouer this man, whom the Samaritans counted a petit God: which commeth to paſſe whiles he is enforced to giuegive glorie to the true myracles, after that his vaine boaſting is taken away. And yet he giueth not himſelfe ouer ſyncerely to Chriſt: for then his ambition, and that wicked and prophane account which hee made of the gifts of God, ſhould not breake out. And yet I am not of their minde, who thinke that hee made onelyonly a ſemblance of faith, ſeing he did not beleeue. Luke ſaith plainly that hee beleeued, and the reaſon is added, Becauſe hee was touched with wondring. How then doth he ſhortly after bewray himſelfe to be but an hypocrite? I anſwere, That there is ſome meane betweene faith and meere diſſimulation. The Epicures and Lucianiſts doe profeſſe that they beleeue, where as notwithſtanding they laugh inwardly, wheras the hope of eternall life is vntounto them a vaine thing, finally whereas they hauehave no more godlineſſe than dogs and ſwine. But there be many, who (howſoeuer they be not regenerate with the Spirit of adoption, & do not addict p. 190themſelues vntounto God with the true affection of the heart, being ouercome with the power of the word, do not onelyonly confeſſe that that is true which is taught, but are alſo touched with ſome feare of God, ſo that they receiue doctrine. For they conceiue that God muſt be heard, that hee is both the author and alſo the iudge of the world. Therefore they make no ſemblance of faith before men, which is none, but they thinke that they beleeue. And this faith continueth onelyonly for a time, whereof Chriſt ſpeaketh in Marke:Mark. 4. Luk. 8.13Mark 4Luke 8:13 to wit, when the ſeede of the Worde conceiued in the minde, is notwithſtanding choked foorthwith with diuerſe cares of the world, or with wicked affections, ſo that it neuer commeth to any ripeneſſe, yea rather it groweth out of kinde vntounto vnprofitable corne nothing worth. Such therefore was Simons faith: he perceiueth that the doctrine of the Goſpel is true, and he is inforced to receiue the ſame with the feeling of his conſcience: but the groundwork is wanting: that is, the deniall of himſelfe. Whereupon it followed that his minde was inwrapped in diſſimulation, wihch he vttereth forthwith. But let vsus know that his hypocricie was ſuch, as he deceiued himſelfe in: and not that groſſe hypocriſie whereof Epicures and ſuch like make boaſt: becauſe they dare not confeſſe the contempt of God.

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

Did cleaue to Philip. Whereas Philip admitted him into his company, it appeareth thereby how hard a matter it is to knowe hypocrites. And this is a tryall of our patience.2. Tim. 4.10.2 Tim 4:10 So Demas was a companion of Paule for a time, afterwarde he became an vnfaithfull reuolt. Finallie we cannot eſcape this euill, but that wicked men and deceitfull will ſometimes ioyne themſelues vntounto vsus, and if at any time the wicked creepe craftily into our companie, proude Cenſors burthen vsus vniuſtly, as if wee were to anſwere for their miſdeeds. Though we muſt take great heede of facilitie, which cauſeth the Goſpel to be ſlaundered oftentimes, and we muſt be ſo much the more vigilant, that wee admit none without great choiſe, foraſmuch as we heare that great men hauehave bene deceiued. He ſaith that he was made aſtonyed with the greatneſſe of the ſignes: that we may know that that great power, whereof he boaſted, was nothing elſe but iugling and ſmokes. And Luke ſpeaketh not in this place of anie p. 191plaine wondering, but of a dampe or trance which cauſeth a man to forget what he doth.

14 And when the Apostles which were at Ieruſalem, had heard: that Samaria had receiued the word of God, they ſent vntounto them Peter and Iohn.

15 Who when they were come downe, they prayed for them, that they might receiue the holy Ghost.

16 For he was not as yet come downe vponupon any of them: but they were onelyonly baptized in the name of Christ Ieſus.

17 Then they laid their hands vponupon them, and they receiued the holy Ghost.

14 Luke deſcribeth in this place the proceedings of the grace of God in the Samaritans, as hee vſeth to enrich the faithfull continually with greater giftes of his Spirite. For we muſt not thinke, that the Apoſtles tooke that counſell whereof Luke ſpeaketh, without the inſtinct of the ſame God, who had already begunne his worke in Samaria by the hand of Philip. And he vſeth his inſtruments diuerſely vntounto diuerſe parts of his worke, according to his good pleaſure. He vſed Philip as an inſtrument to bring them vntounto the faith: nowe he ordaineth Peter and Iohn to be miniſters to giuegive the ſpirite. And thus doeth he foſter the vnitie of his Church, when one helpeth another: and doeth not onelyonly knitte man and man togither, but whole Churches alſo. Hee coulde hauehave finiſhed that which hee had begunne by Philip: but to the ende the Samaritans might learne to embrace brotherly fellowſhippe with the firſt Church, hee meant to binde them heerewith as with a bande: ſecondlie hee meant to graunt the Apoſtles (whom hee had commaunded to preach the Goſpell throughout the whole worlde,Mark. 6.15.Mark 6:15) this priuiledge, that they might the better all growe togither into one faith of the Goſpel. And we knowe that it was otherwiſe daungerous, leaſt, ſeeing the Iewes and Samaritans were much vnlike in minde and manners, being ſo diuided, they ſhoulde by this meanes diuide Chriſt: or at leaſt feigne to themſelues a newe Church. In the meane ſeaſon wee ſee howe carefull the Apoſtles were to helpe their brethren. For they ſtay not vntill they be requeſted, but they take this charge vppon them of their owne accorde. The Apoſtles doe not this through anie diſtruſt, as if they did ſuſpect that Philip did not his duetie ſo vprightlie as hee ought: but they ſet too their hande to helpe him in his worke: and Peter and Iohn came not onelyonly to helpe him and to be partakers of his labours, but alſo to approue the ſame. Againe Philip is not grieued becauſe other men finiſh that building which hee had begunne, but they one helpe another full gently and faithfullie. And ſurely it is ambition alone which will not ſuffer holie fellowſhippe and mutuall imparting of dueties to enter. Whereas Luke ſaieth that Peter was ſent by the reſt: wee may heereby gather that hee was not the chiefe ruler ouer his fellowes in office, but did ſo excell amongſt them, that yet notwithſtanding he was ſubiect to, and did obey the bodie.

p. 192Which were at Ieruſalem. This may carry a double meaning, either that al the Apoſtles were at Ieruſalem then, or that there were certaine reſident there, when the reſt went hither and thither. And I doe rather allowe this later: for it is to bee thought that they did ſo deuide themſelues, that alwayes ſome of the number might take vponupon them diuerſe ambaſſages, as occaſion was offered: that ſome might ſtay at Ieruſalem, as in the principal ſtanding. Againe it may be, that after eueryevery man had ſpent ſome time in his voyage, they were wont to aſſemble themſelues there. It is certaine in deed that that time which they ſpent at Ieruſalem was not ſpent in idlenes: and ſecondly that they were not tyed to ſome one place,Mark. 16.15Mark 16:15 for as much as Chriſt had commaunded them to goe ouer all the world.

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

16 But here ariſeth a queſtion. For hee ſaieth that they were onelyonly baptized into the name of Chriſt, and that therefore they had not as yet receiued the holy Ghoſt. But Baptiſme muſt either be in vaine and with out grace, or elſe it muſt hauehave all the force which it hath from the holie Ghoſt. In Baptiſme we are waſhed from our ſinnes: but Paule teacheth that our waſhing is the worke of the holy Ghoſt.Titus 3.5. 1. Pet. 1.2. Rom. 6.6. Gal. 3.27.Titus 3:51 Pet 1:2Rom 6:6Gal 3:27 The water vſed in Baptiſme is a ſigne of the bloud of Chriſt: but Peter ſaieth that it is the Spirite, by whom we are waſhed with the blood of Chriſt. Our olde man is crucified in Baptiſme, that wee may be raiſed vp vntounto newneſſe of life: and whence commeth all this, ſaue onelyonly from the ſanctification of the Spirite? And finally what ſhall remaine in Baptiſme, if it bee ſeparate from the ſpirite? Therefore we muſt not denie but that the Samaritans who had put on Chriſt in deede in Baptiſme, had alſo his ſpirite giuen them. And ſurely Luke ſpeaketh not in this place of the common grace of the ſpirite, whereby God doth regenerate vsus, that we may be his children, but of thoſe ſingular gifts, wherewith God would hauehave certaine indewed at the beginning of the Goſpell, to bewtifie Chriſtes kingdome. Thus muſt the words of Iohn be vnderſtoode, that the diſciples had not the ſpirit giuen thē as yet, foraſmuch as Chriſt was yet conuerſant in the world: not that they were altogither deſtitute of the ſpirite, ſeeing that they had from the ſame both faith, and a godly deſire to followe Chriſt, but becauſe they were not furniſhed with thoſe excellent giftes, wherein appeared afterward greater glory of Chriſt his kingdome. To conclude, for as much as the Samaritans were alreadie endewed with the ſpirit of adoption, the excellent graces of the ſpirite are heaped vppon them, in which God ſhewed to his Church for a time as it were the viſible preſence of his ſpirit, that hee might eſtabliſh for euer the authoritie of his Goſpel, and alſo teſtifie that his ſpirit ſhall be alwayes the gouernor and directer of the faithfull.

They were onelyonly baptized. We muſt not vnderſtand this as ſpoken contemptuouſly p. 193of Baptiſme: but Luke his meaning is, that they were onelyonly endewed then with the grace of common adoption & regeneration, which is offered to all the godly in Baptiſme. As for this, it was an extraordinarie thing, that certaine ſhoulde hauehave the giftes of the Spirite giuen them, which might ſerue to ſet foorth the kingdome of Chriſt and the glorie of the Goſpel: for this was the vſe thereof, that euerie one might profite the Church, according to the meaſure of his habilitie. We muſt note this therefore, becauſe whiles the Papiſtes will ſet vp their feigned confirmation, they are not afraide to breake out into this ſacilegious ſpeech, that they are but halfe Chriſtians, vponupon whom the hands hauehave not beene as yet laide. This is not tollerable nowe, becauſe whereas this was a ſigne which laſted onelyonly for a time, they made it a continuall law in the Church, as if they had the Spirite in readineſſe to giuegive to whom ſoeuer they would. Wee knowe that when the teſtimonie and pledge of Gods grace is ſet before vsus in vaine and without the thing it ſelfe, it is too filthy mockerie, but euen they themſelues are enforced to graunt, that the Church was bewtified for a time onelyonly with theſe gifts: Whereupon it followeth that the laying on of hands which the Apoſtles vſed, had an end when the effect ceaſed. I omit that,Mark. 6.13.Mark 6:13 that they added oyle vntounto the laying on of hands: but this, as I hauehave alreadie ſaid, was a point of too great boldneſſe, to preſcribe a perpetuall lawe to the Church, that that might be a generall ſacrament,Galat. 3.37. Rom. 6.6.Gal 3:37Rom 6:6 which was peculiarly vſed amongſt the Apoſtles: that the ſigne might continue ſtill after that the thing it ſelfe was ceaſed. And with this they ioyned deteſtable blaſphemie, becauſe they ſaide that ſinnes were onelyonly forgiuen by Baptiſme: and that the Spirite of regeneration is giuen by that rotten oile, which they preſumed to bring in without the worde of God. The ſcripture doth teſtifie that we put on Chriſt in Baptiſme, and that we are engraffed into his bodie, that our olde man may be crucified, and we renewed into righteouſneſſe. Theſe ſacrilegious robbers hauehave tranſlated that to adorne the falſe viſure of their ſacrament, which they hauehave taken from Baptiſme: neither was this the inuention of one man onelyonly, but the decree of one Councell, whereof they bable daily in all their ſchooles.

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

p. 19418 And when Simon ſawe that the holy Ghost was giuen by the laying on of the Apostles hands, he offered them money.

19 Saying: GiueGive me alſo this power: that on whom I ſhall lay my hands, he may receiue the holy Ghost.

20 And Peter ſaide vntounto him, Thy money periſh with thee: becauſe thou hast thought that the gift of God is obtained with money.

21 Thou hast no part nor inheritance in this buſines. For thy heart is not right before God.

22 Therefore repent of this wickednes, and pray vntounto God, if peraduenture the cogitation of thy heart may be forgiuen thee.

23 For I ſee that thou art in the gall of bitternes, and in the bonde of vnrighteouſneſſe.

24 And Simon anſwering, ſaid: Pray yee for me vntounto God, that none of theſe things may happen to me which yee hauehave ſaid.

25 Then when they had testified and ſpoken the worde of God, they returned to Ieruſalem, and they preached the Goſpel in manie ſtreetes of the Samaritans.

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

p. 19520 Peter anſwered. Peter giueth him the repulſe here ſtoutly: and being not content to chide him, he addeth a bitter curſe or wiſh, That Simon and his money may periſh togither. Though he doth not ſo much wiſh vntounto him deſtruction, as hee telleth him that the iuſt vengeance of God hangeth ouer his head, that he might terrifie him. In ſum he ſheweth what he hath deſerued, when he hath made the ſpirit of God ſubiect to filthy buying, & ſelling: as if he ſhould hauehave ſaid, Thou art worthy to periſh with thy money, when thou doeſt ſo blaſpheme the Spirit of God. For wee may eaſily gather by that which followeth, that Peter would rather hauehave had Simon ſaued than deſtroyed. But as it were ſupplying the place of a iudge, he pronounceth what puniſhment Simon his vngodlineſſe deſerueth: and it was requiſite that he ſhould be thus accuſed with ſuch vehemencie, that hee might perceiue the greatnes of his offence. To the ſame end tendeth that, that he iudged his money to periſh. For he ſignifieth that it was as it were infe…ed and polluted with cogitation of wickednes, becauſe it was offered to ſuch a wicked vſe. And ſurely we ought rather to wiſh that all the whole world periſh, than that thoſe things ſhould darken the glory of God, which in compariſon thereof are nothing worth. Whē he wiſheth thus to a ſacrilegious man, he doth not ſo much reſpect the perſon as the fact. For we muſt be offended with the offences of mē in ſuch ſort, that we muſt pitty the men themſelues.1. Cor. 6.9. Epheſ. 5.5.1 Cor 6:9Eph 5:5 Such are thoſe ſentēces of god which adiudge adulterers, theeues, drunkards, & wrongfull dealers to deſtruction. For they do not cut off al hope of ſaluation from thē, but they are only referred vntounto their preſent eſtate: and declare what end is prepared for them, if they go forward obſtinately.

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

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

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

p. 19824 Simon anſwered. Hereby wee gather, that hee did not ſo take that which Peter had threatned vntounto him, but that hee did conſider that his ſaluation was ſought. And though Peter alone ſpake, yet he attributeth the ſpeech, vntounto al, by reaſon of the conſent. Now ariſeth a queſtion what we ought to thinke of Simon. The Scripture carrieth vsus no farther, ſaue onelyonly vntounto a coniecture. Wheras he yeeldeth when he is reproued, and being touched with the feeling of his ſin, feareth the iudgement of god: and that done, flieth vntounto the merciemercy of God, and commendeth himſelf to the prayers of the church: theſe are aſſuredly no ſmal ſignes of repentance: therefore we may coniect that he repented. And yet the old writers affirme with one conſent, that he was a great enimie to Peter afterward, & that he diſputed with him by the ſpace of three dayes at Rome. The diſputation is alſo extant in writing vnderunder the name of Clement, but it hath in it ſuch filthy dotings, that it is a wonder that Chriſtian cares can abide to heare them. Again, Auguſtine writing to Iannarius, ſaith, that there were diuerſe and falſe rumors ſpread abroade in Rome in his time, concerning that mater. Wherfore nothing is more ſafe than bidding adue to vncertaine opinions, ſimplie to imbrace that which is ſet downe in the Scriptures. That which we reade elſewhere of Simon, may iuſtly be ſupected for many cauſes.

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

26 And an Angel of the Lord ſpake to Philip, ſaying: Ariſe, and go toward the South, to the way which goeth downe from Ieruſalem to Gaza: it is waste.

27 And when he aroſe, he went. And beholde a man an Aethiopian, an Eunuch, a man of great authoritie with Candace Queene of Aethiopia, which had the rule of all her treaſure, which came to Ieruſalem to worſhip:

28 And as he returned and ſate in his Charriot, he reade Iſaias the Prophet.

29 And the Spirite ſaide to Philip: Drawe neere, and bee thou ioyned to this Charriot.

30 And as Philip ran vntounto it, he heard him reading the Prophet I ſay, and he p. 199ſaid: Vnderstandest thou what thou readest?

31 He ſaid, How can I, vnleſſe ſome man direct me? And he requested Philip, that he would come vp and ſit with him.

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

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

p. 20027 Beholde a man an Ethiopian. Hee calleth him a man, who hee ſaith ſhortly after was an Eunuch: but becauſe kings & Queenes in the Eaſt were wont to appoint Eunuches ouer their weightieſt affaires: thereby it came to paſſe that Lordes of great power were called generally Eunuches, whereas notwithſtanding they were men. Furthermore Philip findeth in deed now at length, that he did not obey God in vain. Therefore whoſoeuer committeth the ſucceſſe to God, and goeth on forward thither whither he biddeth him, he ſhall at length trie, that all that falleth out well, which is taken in hand at his appointment. The name Candace was not the name of one Queene onelyonly: but as all the Emperors of Rome were called Caeſars, ſo the Ethiopians, as Plinie witneſſeth, called their Queenes Candaces. This maketh alſo vntounto the matter, that the writers of hiſtories report that that was a noble & welthy kingdom, becauſe it may the better bee gathered by the royaltie and power thereof, howe gorgeous the condition and dignitie of the Eunuch was. The heade and principall place was Meroe. The prophane writers agree with Luke, who report that women vſed to reigne there.

Came to worſhip. Hereby we gather, that the name of the true God was ſpread farre abroad, ſeeing hee had ſome worſhippers in farre countries. Certes it muſt needs be that this man did openly profeſſe another worſhip than his nation: for ſo great a Lorde could not come into Iudea by ſtealth: and vndoubtedly hee brought with him a great traine. And no maruel if there were ſome eueryevery where in the Eaſt parts which worſhipped the true God: becauſe that after the people were ſcattered abroad, there was alſo ſome ſmell of the knowledge of the true God ſpread abroad with them throughout forraine countries: yea the baniſhment of the people was a ſpreading abroade of true godlineſſe. Alſo we ſee that though the Romans did condemne the Iewiſh religion with many cruel edicts, yet coulde they not bring to paſſe, but that many euen on heapes would profeſſe the ſame. Theſe were certaine beginnings of the calling of the Gentiles,Ephe. 2.14.Eph 2:14 vntill ſuch time as Chriſt hauing with the brightnes of his comming put away the ſhadowes of the Lawe, might take away the difference which was betweene the Iewes and the Gentiles, and hauing pulled downe the wall of ſeparation, he might gather togither from all partes the children of God. Whereas the Eunuch came to Ieruſalem to worſhip, it muſt not be accounted any ſuperſtition, hee might in deede hauehave called vponupon God in his own country: but this man would not omit the exerciſes which were preſcribed to the worſhippers of God: & therfore this was his purpoſe, not onelyonly to nouriſh faith priuily in his heart, but alſo to make profeſſion of the ſame amongſt men. And yet notwithſtanding he could not be ſo diuorced from his nation, but that he might wel know that he ſhould be hated of many: but he made more account of the external profeſſion of religion which he knew God did require, than of the fauor of men. And if ſuch a ſmal ſparkle of the knowledge of the Law, did ſo ſhine in him, what a ſhame were it for vsus, to choke the perfit light of the goſpel with vnfaithful ſilence? If any do obiect that the ſacrifices were euen then abrogated, & that now the time was come, wherein p. 201God would bee called vppon eueriwhere without difference of place: we may eaſily anſwere, That thoſe to whom the truth of the Goſpel was not yet reuealed, were retained in the ſhadowes of the law without any ſuperſtition. For whereas it is ſaid, that the law was aboliſhed by Chriſt as concerning the ceremonies, it is thus to bee vnderſtoode: that where Chriſt ſheweth himſelfe plainely, thoſe rites vaniſhe away, which prefigured him when he was abſent. Whereas the Lord ſuffered the Eunuch to come to Ieruſalem, before he ſent him a teacher: it is to bee thought that it was done for this cauſe, becauſe it was profitable that he ſhoulde yet be framed by the rudiments of the law, that he might be made more apt afterward to receiue the doctrine of the Goſpel. And whereas God ſent none of the Apoſtles vntounto him at Ieruſalem, the cauſe lyeth hid in his ſecrete counſell: vnleſſe peraduenture it were done, that he might make more account of the Goſpel as of ſome treaſure found ſodainly, & offered vntounto him contrary to hope: or becauſe it was better that Chriſt ſhould be ſet before him, after that being ſeparated & withdrawen from the external pompe of ceremonies and the beholding of the temple, he ſought the way of ſaluation quietlie at ſuche time as hee was at reſt.

28 Hee read Iſaias. The reading of the Prophet ſheweth that the Eunuch did not worſhip a God vnaduiſedly according to the vnderſtanding of his owne head, whom he had feigned to himſelfe, but whom hee knew by the doctrine of the law. And ſurely this is the right way to worſhip God, not to ſnatch at bare and vaine rites, but to adioyne the word thereunto: otherwiſe there ſhall bee nothing but that which commeth by chaunce and is confuſed. And certainly the fourme of worſhipping preſcribed in the law, differeth nothing from the inuentiōs of men, ſaue only becauſe God giueth light there by his word. Therfore thoſe which are Gods ſcholers, do worſhippe him aright only, that is, thoſe who are taught in his ſchoole. But hee ſeemeth to looſe his labour when he readeth without profite. For he confeſſeth that he cannot vnderſtande the Prophetes meaning, vnleſſe he be holpen by ſome other teacher. I aunſwere, as he reade the prophet with a deſire to learne, ſo hee hoped for ſome fruite, and he found it indeed. Therefore why doth he denie that he can vnderſtand the place which he had in hand? For becauſe he manifeſtly confeſſeth his ignorāce in darker places. There be many things in Iſaias which need no long expoſition: as when hee preacheth of the goodneſſe and power of God, partly that he may inuite men vntounto faith, partly that he may exhort and teach them to lead a godly life. Therfore no man ſhall bee ſo rude an idiote, which ſhall not profite ſomewhat by reading that booke, and yet notwithſtanding hee ſhall peraduenture ſcarce vnderſtand eueryevery tenth verſe. Such was the Eunuches reading. For ſeeing that according to his capacitie hee gathered thoſe thinges which ſerued to edification, he had ſome certain profite by his ſtudies. Neuertheleſſe though he were ignorant of many things, yet was he not wearied, ſo that hee did caſt away the booke. Thus muſt wee alſo reade the ſcriptures: we muſt greedily and with a prompt mind receiue thoſe thinges which are plaine and wherein God openeth his minde: as for p. 202thoſe things which are yet hid frō vsus, we muſt paſſe them ouer, vntill we ſee greater light. And if we be not wearied with reading, it ſhal at length come to paſſe that the ſcripture ſhalbe made more familiar by continuall vſe.

31 How ſhould I. Moſt excellent modeſtie of the Eunuch, who doeth not only permit Philip, who was one of the commō ſort to queſtiō with him, but doth alſo willingly confeſſe his ignorance. And ſurely wee muſt neuer hope that he will euer ſhew himſelfe apt to be taught, who is puffed vp with the confidence of his owne wit. Hereby it commeth to paſſe that the reading of the ſcriptures doth profite ſo few at this day, becauſe we can ſcarſe finde one amongſt an hundreth, which ſubmitteth himſelf willingly to learne. For whiles all men almoſt are aſhamed to bee ignorant of that whereof they are ignorant: eueryevery man had rather proudlie nouriſh his ignorance, than ſeem to be ſcholer to other men. Yea a great manie take vponupon them hautilie to teach other men. Neuertheleſſe let vsus remember that the Eunuch did ſo confeſſe his ignorance, that yet notwithſtanding he was one of Gods ſcholers when he read the ſcripture. This is the true reuerence of the ſcripture, when as we acknowledge that there is that wiſdome laid vp there, which ſurpaſſeth all our ſenſes: and yet notwithſtanding we do not loath it, but reading diligētly we depend vponupon the reuelation of the Spirite, and deſire to hauehave an interpreter giuen vsus.

He prayed Philip that he would come vp. This is another token of modeſtie, that he ſeeketh an interpreter and teacher. Hee might hauehave reiected Philip, according to the pride of riche men: for it was a certaine ſecrete vpbraiding of ignorance, when Philip ſaid, vnderſtandest thou what thou readeſt? But rich men think that they hauehave great iniurie done thē, if any man ſpeake homely to them. And therfore they break out by and by into theſe ſpeeches, What is that to thee? or, What haſt thou to doe with me? But the Eunuch ſubmitteth himſelfe humbly to Philip, that by him he may be taught. Thus muſt we be minded, if we deſire to hauehave God to bee our teacher, whoſe Spirite reſteth vppon the humble and meek.Iſa. 66.2.Isa 66:2 And if any man miſtruſting himſelfe, ſubmit himſelf to be taught, the angels ſhall rather come downe from heauen, than the Lorde will ſuffer vsus to labour in vaine. Though (as did the Eunuch) we muſt vſe all helpes, which the Lorde offereth vntounto vsus, for the vnderſtanding of the ſcriptures. Frantike men require inſpirations and reuelations from heauen, and in the meane ſeaſon they contemne the miniſter of GOD, by whoſe hand they ought to bee gouerned. Otherſome which truſt too much to their owne wit, will vouchſafe to heare no man, and they will read no commentaries. But God will not hauehave vsus to deſpiſe thoſe helps which he offereth vntounto vsus, and hee ſuffereth not thoſe to ſcape ſcotfree, which deſpiſe the ſame. And here we muſt remember, that the ſcripture is not only giuen vsus, but that interpreters and teachers, are alſo added to be helpes to vsus. For this cauſe the Lorde ſent rather Philip than an Angell to the Eunuch. For to what ende ſerued this circuit, that God calleth Philip by the voice of the Angell, and ſendeth not the Angell p. 203himſelfe foorthwith, ſaue only becauſe he would accuſtome vsus to heare men? This is aſſuredly no ſmall commendation of externall preaching, that the voice of God ſoundeth in the mouth of men to our ſaluation, when angels hold their peace. Concerning which thing I will ſpeake more vponupon the nienth and tenth chapters.

32 Furthermore, the ſentence of ſcripture, which he read, was this: He was lead as a ſheepe to be ſlaine, and as a lambe dumbe before the ſhearer, ſo opened hee not his mouth.

33 In his humilitie, his iudgement is exalted. Who ſhal declare his generation? becauſe his life is taken from the earth.

34 And the Eunuch anſwering Philip, ſaid: I pray thee, of whom ſpeaketh the Prophet this? Of himſelf, or of ſome other?

35 And Philip opening his mouth, & beginning at this ſcripture, preached Ieſus to him.

32 The ſentence of ſcripture. It is properly a text or period. Let vsus know that he light not vppon this place by chaunce, but that it came to paſſe by the wonderfull prouidence of God, that Philip ſhoulde hauehave a propoſition or principle, from which the whole ſumme of Chriſtianitie might be ſet. Therefore firſt he hath matter of full inſtruction brought to his hand by the ſecret direction of the Spirite: ſecondly, the fourme is plainely applied to the miniſterie of man. This is an excellent propheſie of Chriſt, and aboue all others to bee remembred: becauſe Iſaias ſaieth plainly there, that ſuch ſhould be the maner of redeeming the churche, that the ſonne of God doe by his death purchaſe life for men: that he offer himſelf in ſacrifice to purge mens ſinnes: that hee bee puniſhed with the hand of God, & that he goe downe euen vntounto the very hell, that hee may exalt vsus vntounto heauen, hauing deliuered vsus from deſtruction. In ſum, this place teacheth plainely how men are reconciled to God, howe they obtaine righteouſneſſe, how they come to the kingdome of God, being deliuered from the tyrannie of Satan, and looſed from the yoke of ſinne: to be briefe, whence they muſt fet all partes of their ſaluation. Notwithſtanding I will only expound thoſe things which Luke here citeth, and there be in deed two members: in the former hee teacheth that Chriſte to the end he may redeem the church, muſt needes be ſo broken that he appeare like to a man which is caſt downe & paſt hope. Secondly hee affirmeth that his death ſhal giuegive life, & that there ſhal a ſingular triumph iſſue out of great deſpayre. Wheras he compareth Chriſte to a lambe, which ſuffereth it ſelfe to be led to be ſlaine: and to a ſheepe which offereth herſelf meekely to be ſhorne: his meaning is, that the ſacrifice of Chriſte ſhalbe voluntarie. And ſurely this was the way to appeaſe Gods wrath, in that he ſhewed himſelfe obedient. Hee ſpake in deede before Pilate: but not to ſaue his life,Iohn. 18.34.36.John 18:34John 18:36 but rather that hee might willingly offer himſelfe to die, as hee was appointed by the Father, and ſo might bring that puniſhment vponupon himſelf, which was prepared for vsus. Therfore the prophet teacheth both things, that Chriſt muſt needs hauehave ſuffred, that p. 204he might purchaſe life for vsus: and that hee was to ſuffer death willingly, that he might blot out the ſtubbornneſſe of men by his obedience. And hence muſt we gather an exhortation vntounto godlines, as Peter doeth, but that doctrine of faith which I hauehave already touched, is former in order.

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

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

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

Becauſe his life is taken from the earth. This is to looke too, to be a verie abſurd reaſon, that Chriſt doth reigne with ſuch renowme in heauen and earth, becauſe he was cut off. For who can beleeue that death is the cauſe of life? But this was done by the wonderfull counſel of God, that hell ſhould be a ladder, whereby Chriſt ſhould aſcend into heauen: that reproch ſhuld be vntounto him a paſſage into life: that the ioyfull brightnes of ſaluation ſhould appeare out of the horror and darknes of the croſſe: that bleſſed immortalitie ſhuld flow from the deep pit of death. Becauſe he humbled himſelfe, therefore the Father exalted him,Phil. 2.10.Phil 2:10 that eueryevery knee may bow before him, &c. Now muſt we bethinke our ſelues what fellowſhip we hauehave with Chriſt, that it may not bee troubleſome to any to goe the ſame way.

34 The Eunuch ſaid to Philip. Heere it appeareth what an earneſt deſire the Eunuch had to learne. He wandereth in diuers propheſies of Eſaias as through doubtful boughts, and yet he is not wearie of reading. And whiles that he arrogateth nothing to himſelfe, he getteth far more contrary to his hope euen at a ſodaine, than hee coulde get during his whole life by taking great paines, if he had brought all his quickneſſe of wit. So the Lorde will bee vntounto vsus a maſter though wee bee but ſmall, if acknowledging our ignorance, wee bee not loth to ſubmit our ſelues to learne. And as the ſeed couered with earth, lyeth hid for a time ſo the Lord will illuminate vsus by his Spirite, and will cauſe that reading which being barren and voide of frute, cauſeth nothing but weariſomneſſe, to hauehave plaine light of vnderſtanding. The Lord doth neuer keep the eyes of his ſo ſhut, but that ſo ſoone as they are once entred, the way of ſaluation appeareth vntounto thē in the ſcripture: but that they profite euer now and then a little by reading: yet doth he ſuffer them to ſticke faſt oftentimes, and permitteth their courſe to be hindered, by ſome barre which p. 206is laid in the way, both that he may trie patience of faith in them, and alſo that he may teach them humilitie by putting them in mind of their ignorance, that he may make them more attentiue after that they hauehave ſhaken off drowſines, that hee may make them more feruent in prayer, that he may pricke them forward to louelove the truth more dearely, that he may ſet foorth the excellencie of his heauenly wiſdome, which is otherwiſe not ſo eſteemed as it ought. But howſoeuer the faithfull do not attaine vntounto the mark of perfect knowledge, yet they ſhall alwayes perceiue that their labour is not in vaine, ſo that they ſtop not the way before themſelues with proud loathſomneſſe. Let this going forwarde ſuffice vsus vntill the time of full reuelation do come, that euen a ſmall taſte of knowledge doth drip into vsus the feare of God and faith.

35 Philip opening his mouth. To open the mouth, is taken in ſcripture, for to begin a long ſpeech concerning ſome graue & weightie matter. Therfore Luke his meaning is, that Philip begā to intreat of Chriſt, as it were with ful mouth. He ſaith that he began with this propheſie, becauſe there is no one which depainteth out Chriſt more liuely: & it was then brought to his hand. Therfore after that Philip had ſhewed by the prophetes wordes, after what ſort Chriſt ſhould come, and what was to be hoped for at his hands, he conferred the thing it ſelfe afterward, that the Eunuch might know that that Chriſt which was promiſed, was alredie reuealed and giuen: and that he might vnderſtand his power. Wher we tranſlate it, that he preached Chriſte. Luke ſaith, that hee preached the Goſpell. The ſenſe is, that he taught that of Chriſt which hee vttered in his goſpel himſelfe, and commaunded to be taught. Wherby we gather, that when Chriſt is knowen, we hauehave the ſumme of the Goſpel.

36 And as they went on the way, they came to a water. And the Eunuch ſaide: Loe here is water, what letteth me to be baptized?

37 And Philip ſaid: If thou beleeueſt with all thy heart, thou maieſt. He anſwering ſaid: I beleeue that Ieſus Christ is the ſonne of God.

38 Then he commaunded the charriot to be ſtaied, and they went both down into the water, to wit, Philip & the Eunuch, & he baptized him.

39 And when they were come vp out of the water, the Spirit of the Lord caught away Philip, and the Eunuch ſawe him no more. Therefore he went on in his way reioyſing.

40 But Philip was found at Azotus: and going on his iourney, hee preached the goſpel to all cities, vntill he came to Ceſaria.

36 What letteth me? The Eunuch his baptiſme enſueth now, whence we gather, how greatly he profited in a ſmall time, ſeeing he offereth himſelfe willingly to giuegive Chriſt his name. For it muſt needes bee that faith was after a ſort ripe in his heart, ſeeing that hee brake out into externall profeſſion with ſuch deſire. I like not that which Chryſoſtom noteth, that hee was kept backe with modeſtie from requiring baptiſme plainely: for that interrogation hath greater vehemencie than if hee ſhould ſimply hauehave ſaid to Philip, I will hauehave thee to baptize me. But we p. 207ſee that Chriſt was preached to him in ſuch ſort, that he knew that baptiſme was a ſigne of new life in him, & that therefore he would not neglect the ſame, becauſe it was added to the worde, & ſuche an addition as was inſeparable. Therfore as he embraced that willingly, which he hard concerning Chriſt, ſo now hee breaketh out with a godly zeale into the externall confeſſion of faith, neither doth he thinke it ſufficient for him to beleeue inwardly before God, vnleſſe he teſtifie before men that hee is a chriſtian. Ther might many things hauehave come into his mind, which might hauehave kept him back from being baptized, leaſt that he ſhould lay himſelf open to the hatred and rebukes both of the queene, and alſo of the whole nation. But he denieth that any of theſe thinges doth hinder him from deſiring to be numbred amongeſt the diſciples of Chriſte. If being inſtructed but a few houres he came to this point, how filthy is the ſluggiſhnes of thoſe men, who ſuppreſſe the faith which they hauehave conceiued, hauing been taught fiue, ten, or twentie yeeres.

If thou beleeueſt with all thy heart. Wheras the Eunuch is not admitted to Baptiſm, vntil he hauehave made confeſſion of his faith: we muſt fet a generall rule hence. That thoſe ought to be receiued into the church, who were eſtraunged frō the ſame before, vntill they hauehave teſtified that they beleeue in Chriſt. For baptiſme is as it were an appertenance of faith: & therefore it is later in order. Secondly, if it be giuen without faith, whoſe ſeale it is, it is both a wicked and alſo too groſſe a profaning. But frantike fellowes doe both vnskilfully & alſo wickedly impugne baptizing of infants vnderunder colour hereof, why was it meet that faith ſhould go before baptiſme in the Eunuch? To wit, becauſe ſeeing that Chriſte marketh thoſe alone which are of the houſhold of the church with this note and mark, they muſt be ingraffed vntounto the church, who are to bee baptized. And as it is certain that thoſe who are growen vp, are ingraffed by faith, ſo I ſay that the childrē of the godly are born the childrē of the church, and that they are accounted members of Chriſt frō the womb, becauſe God adopteth vsus vponupon this condition, that he may be alſo the Father of our ſeed. Therfore thogh faith be requiſite in thoſe which are grown vp, yet this is vntruly tranſlated vntounto infants, whoſe eſtate is far vnlike. But certain great men hauehave abuſed this place, when as they wold proue, that faith hath no confirmation by baptiſme: for they reaſoned thus: the Eunuch is commanded to bring perfect faith vntounto baptiſme: therfore there could nothing be added. But the ſcripture taketh the whole heart oftē times for a ſincere & vnfeigned heart, whoſe oppoſite is a double heart. So that there is no cauſe why we ſhould imagine that they beleeue perfectly, who beleeue with the whole heart ſeing that there may be a weak & faint faith in him, who ſhal notwithſtāding hauehave a ſound minde, and a mind free frō all hyporciſie. Thus muſt we take that which Dauid ſaith, that he loueth the Lord with all his heart. Philip had in deede baptized the Samaritans before, & yet hee knewe that they were yet far from the mark. Therfore the faith of the whole heart, is that which hauing liuing rootes in the heart, doth yet notwithſtanding deſire to encreaſe daylie.

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

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

39 When they were come vp. To the ende Luke may at length conclude his ſpeech cōcerning the Eunuch, he ſaith that Philip was caught away out of his ſight: and that was of no ſmall weight to confirme him, foraſmuch as he ſaw, that that man was ſent vntounto him by God, like to an Angell, and that he vaniſhed away before he could offer him any reward for his paines: whence he might gather that it was no gainefull inſinuation, ſeeing that he was vaniſhed away before he had one halfe pennie giuen him. Whereas Philip had no rewarde at the Eunuches hande, let the ſeruauntes of Chriſt learne heereby to ſerue him freely, or rather let thē ſo ſerue men for nothing, that they hope for a rewarde frō heauen. p. 209The Lorde graunteth leaue in deede to the miniſters of the Goſpell to receiue a reward at their hands whom they teach: but he forbiddeth thē therewithall to be hyrelings, which labour for lucres ſake.1. Cor. 9.9. Ioh. 10.12.23.1 Cor 9:9John 10:12John 10:23 For this muſt bee the marke whereat they muſt ſhoote, to gaine the men themſelues to God.

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

40 He was found at Azotus. It is well knowen out of the booke of Ioſua cha. 11.Ioſua. 11.22Josh 11:22 that Azotus was one of the cities out of which the ſonnes of Enack could not bee expelled. It is diſtant from Aſcalon almoſt 200. furlongs: the Hebrewes cal it Aſdod. Thither was Philip caried, there began he to take his iourney on foot, after the maner of men, ſowing the ſeed of the Goſpell, whereſoeuer he became. This is ſurely rare & wonderful ſtoutneſſe, that hee ſpreadeth the name of godlineſſe in his iourney. And whereas Luke ſaith expreſly, that he preached in all cities, vntill he came to Ceſarea, and doth not declare that he returned to Samaria, we may thereby coniecture, that he ſtayed at Ceſarea for a time: and yet I leaue this indifferent.