Commentary on Acts — John Calvin

Commentary on Acts · John Calvin

CHAP. I.

1 THe former ſpeech truely hauehave we had, ô Theophilus, of al things which Ieſus began to do and teach,

2 Euen vntill that day, wherein after he had giuen commaundement by the holie Ghost to the Apostles, which he had choſen, he was taken vp.

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

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

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

Euen vntill that day. Therefore the aſcention of Chriſt is the ende of the hiſtorie of the Goſpel. For hee hath aſcended, ſaith Paul, that hee might fulfill all things.Epheſ. 4.10 Our faith gathereth other fruite thereby: but it ſhall be ſufficient to note in this place, that our redemption was fullie complete and finiſhed then, when Chriſt did aſcend vntounto his Father: and therefore that Luke did fully performe his duetie in this narration, as touching the doctrine and workes of Chriſt. And he is ſaid to be taken vp, that wee may know that he is truly departed out of this worlde, leaſt we ſhould conſent vntounto their dotings, who think, that in his aſcenſion there was no alteration of place made.

Commandement by the holy Ghost. Luke ſheweth in theſe wordes, that Chriſt did not ſo depart out of the world, that he did no longer care for vsus: for in that he hath ordained a perpetual gouernment in his Church, he thereby declareth that hee had a care to prouide for our ſaluation:Mat. 28.20. yea he hath promiſed that he wilbe preſent with his, to the ende, like as in deede hee is alwayes preſent by his miniſters. Luke therefore doth ſhew vntounto vsus, that Chriſt did no ſooner depart hence, but ſtraight waie he prouided for the gouernment of his Church: whence we may gather, that he is carefull for our ſaluation: and this his prouidence hath Paul plainly noted in the place lately cited, when he ſaith, that he hath fulfilled all things, making ſome Apoſtles, ſome Euangeliſts, ſome paſtors, &c. But theſe commandements which the Euangeliſt ſaith, Chriſt gaue vntounto his diſciples; do I interpret of the preaching of the Goſpel: like as ambaſſadors vſe to be inſtructed with certaine precepts, before they go of their ambaſſage, leaſt they ſhould raſhly attempt any thing contrarie to his will and minde that ſendeth them. And all this is ſpoken in commendation of that doctrine which the Apoſtles taught. The which that it may appeare more manifeſtly, eueryevery thing is to be marked in order as it lieth. Firſt of al he ſaith, they were elect & choſē of Chriſt, that we may be certaine of their calling vntounto that function. Neither doth he in this place ſet Gods election againſt mans merites, but onelyonly affirmeth that they were raiſed vp by God, & that they did not raſhly take vponupon them this function. That is true in deede, that they were freely choſen: but nowe hauehave we to inquire what is Lukes drift in this place. I ſay that he hath reſpect vntounto nothing elſe, but that we may bee certaine of the calling of the Apoſtles, that we may learne not to hauehave reſpect vntounto men, but vntounto the ſon of God, the author thereof, becauſe this muſt alwayes be a maxime in the Church, that No man vſurpe any honor. Secondly, he ſaith, that they were inſtructed of Chriſt what they ſhould do. As if he ſhould ſay, that they vttered not their owne inuentions, but they deliuered that ſincerelie and faithfullie, which was inioyned them by their heauenly Maiſter. And to the ende that that which Chriſt taught them might bee the more reuerenced, hee addeth this, that this was done by the direction of the holy Ghoſt. Not becauſe the ſonne of God had any neede to bee guided by any other, who is eternall wiſedome: but becauſe he was alſo man, leaſt any man ſhoulde thinke that he did deliuer thoſe things vntounto his diſciples, which he deliuered by mans wit and reaſon, hee calleth vsus backe expreſly vntounto the diuine authoritie. Like as the Lorde himſelfe doeth ſo often affirme that he taught nothing but that which hee had receiued of his Father: and therefore hee ſaith, that his doctrine was not his owne. Therefore he ſignifieth that in the preaching of the Goſpel there is nothing which iſſueth from mans braine: but that it is the diuine ordinance of the ſpirit, whereunto the whole world muſt be ſubiect.

3 To whom alſo he ſhewed himſelfe aliue, after that he had ſuffered, in manie proofes, whiles that he is ſeene of them by the ſpace of fourtie dayes, and he intreateth of the kingdome of God.

4 And when hee had gathered them togither, hee commanded them that they ſhould not depart from Ieruſalem: but that they ſhould waite for the promiſe of the Father: whereof, ſaith he, yee hauehave heard of me:

5 Becauſe Iohn truely baptiſed with water: but you ſhall be baptiſed with the holy Ghost, after a few daies.

3 VntoUnto whom &c. He addeth this, that he might make the reſurrection to be beleeued, as a thing moſt neceſſarie to be knowne, and without the which the whole Goſpel falleth flat to the ground, neither remaineth there any more faith. And that I may omit to ſpeake of other diſcommodities that come by being ignorant of the reſurrection of Chriſt: the Goſpel loſeth his whole authoritie, vnleſſe we know and be alſo fully perſwaded that Chriſt being aliue, ſpeaketh vntounto vsus from the heauens. Whereunto Luke hath chiefeſt reſpect in this place. Therefore that the truth hereof might not be called in queſtion, he ſaith that it was proued by many ſignes and tokens. Thoſe which Eraſmus, following an old interpreter, doeth call arguments, I hauehave tranſlated proofes. For Ariſtotle doth call that Tecmerion in the firſt booke of his Rhetorikes, which is neceſſarie in ſignes. This is therefore that which I ſaid before, that Chriſt did make manifeſt his reſurrection vntounto his Apoſtles by euident tokens which did ſerue inſteed of neceſſary proofes, leaſt they ſhould doubt of the ſame. Furthermore he doth not recken vp thoſe tokens and ſignes: ſauing onelyonly that he ſaith, that Chriſt did appeare vntounto them about the ſpace of a month and one halfe oftentimes. If he had but once appeared vntounto them, it might hauehave bin ſomwhat ſuſpicious: but in ſhewing himſelf ſo often vntounto them, he diſſolueth all doubtes which might ariſe in their minds, & by this meanes alſo he putteth away the reproch of the ignorance, which he ſaid was in the Apoſtles, leaſt it diſcredit their preching.

He intreateth of the kingdome of God. He telleth vsus againe that the Apoſtles themſelues were well taught, before ſuch time as they tooke vponupon thē to teach others. Therfore whatſoeuer things they vttered & brought to light, either by word or by writing, touching the kingdom of god, they are thoſe ſpeeches which Chriſt himſelfe vttered. And heereby doth he briefly ſet downe the end of the doctrine of the Goſpel: namelie, that God may reigne in vsus. Regeneration is the beginning of this kingdome, & the end therof is bleſſed immortalitie: the midle proceedings are in a more ample going forward & increaſe of regeneratiō. But that this thing may appeare more euidently, we muſt firſt note, that we are borne, and that we liue aliants and ſtrangers from the kingdome of God, vntil ſuch time as god doth faſhion vsus again vntounto a new life. Therfore we may properly ſet the world, the fleſh, & whatſoeuer is in mans nature, againſt the kingdome of God, as contrary to it. For the natural man is wholly occupied about the things of this world, and he ſeeketh felicitie here. In the mean ſeaſon we are as it were baniſhed from god, & he likewiſe from vsus. But Chriſt by the preaching of the goſpel doth lift vsus vp vntounto the meditation of the life to come. And to the end he may the better bring this to paſſe, he reformeth all our earthly affections, & ſo hauing ſtript vsus out of the vices of our fleſh, he ſeparateth vsus from the world. And like as eternall death is prepared for all thoſe which liue after the fleſh; ſo in as much as the inward man is renewed in vsus, that we may go forward in the ſpirituall life, we drawe neerer vntounto the perfection of the kingdome of God: which is the ſocietie of the glorie of God. Therefore God will reigne in and amongſt vsus now, that he may at length make vsus partakers of his kingdom. Hereby we gather that Chriſt did principally intreat of the corruption of mankind; of the tyrannie of ſin, whoſe bondſlaues we are; of the curſſe & guiltines of eternall death, whereunto we al are ſubiect, & alſo of the meanes to obteine ſaluation, of the remiſſion of ſins; of the denying of the fleſh, of ſpirituall righteouſnes, of hope of eternal life, and of ſuch like things. And if we will be rightlie inſtructed in Chriſtianitie, we muſt applie our ſtudies to theſe things.

4 Gathering them togither he commanded, &c. They had before done the dutie of Apoſtles; but that laſted but a while: and ſecondlie ſo farre forth that they might with their preaching awake the Iewes to heare their maſter. And ſo that commandement to teach, which Chriſt had giuen them whiles he liued with them vponupon earth, was as it were a certain entrance into their Apoſtleſhip which was to come, for which they were not yet ripe. Therfore their ordinarie function was not laid vponupon them, vntill ſuch time as Chriſt was riſen againe: but they ſtirred vp their nation, as (I hauehave ſaid) like criers, that they might giuegive care to Chriſt. And then at length after the reſurrection they were made Apoſtles, to publiſh abroad throughout the whole world, that doctrine which was committed to thē. And whereas after they were made Apoſtles, Chriſt commandeth them as yet to abſtaine from their office, that is done not with out iuſt cauſe; yea many cauſes may be alledged why it ſhold be ſo. That filthy forſaking of their maſter was yet freſh: many notes and tokens of vnbeliefe were yet freſh. Whereas they had bin ſo throughly taught and had ſo ſodainly forgotten al, they ſhewed a manifeſt token of their great dulnes of wit. Neither were they free from ſluggiſhnes, which could not otherwiſe fitly be purged, than by deferring the promiſed grace, that he might the more ſharpē their deſire. But this cauſe is chiefly to be noted, that the Lord did appoint a certaine time for the ſending of the Spirit, that the miracle might be the more apparant. Again he ſuffered them to reſt a while, that he might the better ſet forth the greatnes of that buſines which he was about to commit vntounto them. And thereby is the truth of the goſpel confirmed, becauſe the Apoſtles were forbidden to addres themſelues to preach the ſame, vntill they ſhoulde be well prepared in ſucceſſion of time.

And they were commanded to ſtay togither, becauſe they ſhould all hauehave one ſpirite giuen them. If they had bin diſperſed, the vnitie ſhould not hauehave bin ſo wel knowne. Though they were ſcattered abroad afterward in diuers places, yet becauſe they brought that which they had frō one & the ſame fountain, it was al one, as if they alwaies had had alone mouth. Furthermore it was expedient that they ſhould begin to preach the Goſpel at Ieruſalem, that the Propheſie might be fulfilled, There ſhall a law go out of Syon,Eſai. 2.3. & the word of the Lord out of Ieruſalem. Although the participle ſunalizomenos may bee diuerſly tranſlated: yet Eraſmus his tranſlation did pleaſe me beſt, becauſe the ſignification of gathering togither, wil agree better with the text.

They ſhould wait for the. It was meete that theſe ſhould be accuſtomed to obey firſt, who ſhould ſhortly after lay Chriſts yoke vponupon the necke of the world. And ſurely they hauehave taught vsus by their example, that we muſt worke and reſt at the Lordes pleaſure alone. For if during our life we goe on warfare vnderunder his banner, and conduct: ſurely hee ought to hauehave no leſſe authoritie ouer vsus, than anie earthlie captaine hath in his armie. Therfore as warlike diſcipline requireth this, that no man wagge, vnleſſe hee be commaunded by the captaine: ſo it is not lawfull for vsus either to go out, or to attempt any thing vntill the Lord giuegive the watchword: and ſo ſoone as hee bloweth the retreat, we muſt ſtaie. Moreouer wee are taught that wee are made partakers of the giftes of God through hope. But we muſt marke the nature of hope as it is deſcribed in this place. For that is not hope, which eueryevery man feigneth to himſelfe vnaduiſedly, but that which is grounded in the promiſe of God. Therefore Chriſt doeth not ſuffer his Apoſtles to looke for whatſoeuer they will, but hee addeth expreſlie, The promiſe of the Father. Furthermore, hee maketh himſelfe a witneſſe thereof: becauſe wee ought to bee ſo ſure and certaine, that although all the engines of hell gaineſtande vsus, yet this may remaine ſurelie fixed in our mindes, that we hauehave beleeued God,2. Tim. 1.12 I knowe ſaieth Paule whom I hauehave beleeued. And heere hee putteth them in minde of thoſe thinges which are written in Iohn the 14. and 15. and 16. I will pray the father, and hee ſhall giuegive you another comforter, that hee may continue with you: I ſaie the Spirite of trueth,Iohn. 14.16.14.25. Iohn. 15.26. Iohn. 16.7. Iohn. 7.38. &c. Againe, I hauehave ſpoken theſe thinges vntounto you, whiles I am with you. And the Spirit whom my Father ſhall ſend in my name, ſhall teach you all thinges, &c. And againe, When the Spirite of trueth ſhall come, whom I will ſende from my father, he ſhall beare witneſſe of me. And againe, If I ſhall go hence, I will ſend you the comforter, who ſhall reproue the world. And he had ſaide long before, Hee which beleeueth in mee, out of his belly ſhall flowe riuers of liuing water.

5 Becauſe Iohn truelie. Chriſt repeateth this vntounto his Apoſtles out of Iohns owne wordes. For ſome part of them had heard that at Iohns mouth, which the Euangeliſtes report, I truely baptiſe you with water: but hee that commeth after mee, ſhall baptiſe you with the holie Ghoſt and with fire. Nowe Chriſt pronounceth that they ſhall well perceiue that that is true in deede which he ſaide. Furthermore this ſerueth greatlie to confirme the ſentence next going before. For it is an argument drawne from the office of Chriſt. And that thus:

Iohn was ſent to baptiſe with water, he fulfilled his function, as it became the ſeruant of God. The ſonne of God is ſent to baptiſe with the holy Ghoſt: it remaineth therefore that he do his dutie. Neither can it be otherwiſe, but he muſt doe that which his father hath commaunded him to do, and for which alſo he came downe into the earth. But it ſeemeth a verie abſurde thing to reſtreine that vntounto the viſible ſending of the holie Ghoſt, which was ſpoken vniuerſallie of regeneration. I anſwere, that Chriſt did not then onelyonly baptiſe with the holie Ghoſt, when as he ſent him vnderunder the forme of fyrie tongues: for he had baptiſed his Apoſtles before this: and he baptiſeth all the elect thus daylie. But becauſe the ſending of the holy Ghoſt after ſo glorious a ſort, was a token of the hidden grace, wherewith he doth daily inſpire his elect, he doth fitly applie thereunto the teſtimonie of Iohn. And truely this was as though it had beene the common baptiſme of the Church. For beſides that the Apoſtles did not receiue the ſpirit for themſelues onelyonly, but for the vſe of all the faithfull: there was alſo declared the vniuerſall fauour of Chriſt towards his Church, whiles that he poured out thereupon the giftes of his ſpirite in great abundance. Although, therefore hee doeth daily baptiſe the elect of his father, yet was this no let why he might not ſhewe foorth this token, to be remembred aboue all other: that the Apoſtles might knowe that they were onelyonly entred by Iohn: and that not in vaine, ſeeing their perfection was harde at hande. And that is friuolous which ſome gather out of this place moſt commonly, namelie, that the baptiſme of Iohn, and the baptiſme of Chriſt were diuerſe. For heere doth not he diſpute in this place of baptiſme, but maketh onelyonly a compariſon betwixt the perſon of Iohn & the perſon of Chriſt. When as Iohn did ſay that he did baptiſe with water onelyonly, hee did not reaſon of what ſort his baptiſme was; but what he himſelfe was: leaſt he ſhould arrogate that vntounto himſelfe, which was proper to Chriſt. As alſo the miniſters in theſe daies ought not to ſpeake otherwiſe of themſelues: but they muſt acknowledge Chriſt to bee the author of all thoſe thinges, which they do prefigure in the outwarde baptiſme, and leaue nothing to themſelues, ſaue onelyonly the outwarde adminiſtration. For when as theſe titles are attributed vntounto baptiſme, namely, that it is the lauer of regeneration, a waſhing away of ſinnes, the fellowſhippe of death,Tit. 3.5. Rom. 6.4 and burying with Chriſt, and a graffing into the bodie of Chriſt: it is not declared what man, being the Miniſter of the outward ſigne doth; but rather what Chriſt doeth, who onelyonly giueth force and efficacie vntounto the ſignes. We muſt alwayes hold faſt this diſtinction, leaſt whiles we decke man too much, we take from Chriſt. But here may a queſtion be moued why he doeth rather name Iohn here, than any other. Firſts, it is manifeſt ynough that Iohn did profeſſe himſelfe to bee the miniſter of the outwarde ſigne, namely, of water, and that Chriſt was the author of the ſpirituall baptiſme. Secondly becauſe it was meete that Iohn ſhoulde decreaſe, and Chriſt increaſe. And thirdlie becauſe the Apoſtles did ſo much eſteeme of Iohn,Iohn. 3.30. it might hauehave beene that thereby the glorie of Chriſt might hauehave beene obſcured. Therefore Chriſt to the ende hee might reclaime them to himſelfe, telleth them that Iohn did onelie miniſter vntounto them the externall baptiſme: notwithſtanding hee confirmeth them alſo, leaſt they ſhould doubt of the promiſe.

For they did attribute verie much vntounto Iohn, and therefore were they perſwaded that the Baptiſme which they had receiued by him, was not in vaine. Now if that the veritie and force thereof muſt be looked for at Chriſt his hands, then ought the Apoſtles, to hope that that ſhal ſurelie be fulfilled which Iohn prefigured.

So muſt we in like manner thinke, that we are not in vaine baptiſed with water, by men; bicauſe Chriſt, who commaunded the ſame to bee done, will fulfill his office, and baptiſe vsus with the ſpirite. So faith draweth a conſequent from the outward ſigne, vntounto the inwarde effect; yet doeth it not attribute anie more than is meete, either to the ſigne, or to the miniſter thereof; becauſe in the ſigne it onelyonly looketh vntounto the promiſe, which is Chriſts, and doeth acknowledge him to be the onelie author of grace. Let vsus therefore vſe ſuch a meane that we do in no part diminiſh Chriſts honor: and yet neuertheleſſe let vsus hope for that fruit by our baptiſm which is noted in this place. By aſſigning ſo ſhort a time, our ſauiour maketh them more ioyfull to hope well. Whereupon it followeth that that death was not to be lamented, which brought with it preſently ſo precious fruite. And let vsus note this alſo, that this worde baptiſme is vſed improperlie in this place, that the contrarietie may be full.Rom. 3.26. After the ſame ſort, Paule in his Epiſtle vntounto the Romans, after he hath ſet downe the lawe of workes, to the ende that the contrarie may anſwere on the other ſide, he vſeth the law of faith, for faith it ſelfe.

6 And when they were gathered togither, they asked him, ſaying, Lorde, doest thou at this time restore the kingdome vntounto Iſrael?

7 And he ſaid vntounto them, It is not for you to know the times and ſeaſons which the father hath placed in his owne power.

8 But you ſhall receiue power when as the ſpirit ſhall come vponupon you; and you ſhall be witneſſes vntounto me as well at Ieruſalem, as in all Iurie, and in Samaria, and vntounto the farthest part of the earth.

6 He ſheweth that the Apoſtles were gathered togither when as this queſtion was moued, that we may know that it came not of the fooliſhnes of one or two, that it was moued, but it was moued by the common cōſent of them al. But merueilous is their rudenes, that whē as they had bin diligently inſtructed by the ſpace of three whol yeres; they bewray no leſſe ignorance, than if they had heard neuer a worde. There are as manie errors in this queſtion as words. They aske him as concerning a kingdome: but they dreame of an earthly kingdome, which ſhould flow with riches, with dainties, with externall peace, and with ſuch like good things. And whiles they aſſigne the preſent time to the reſtoring of the ſame: they deſire to triumph before the batell. For before ſuch time as they begin to worke, they will hauehave their wages. They are alſo greatly deceiued heerein, in that they reſtraine Chriſt his kingdome vntounto the carnall Iſrael, which was to be ſpread abroade, euen vntounto the vttermoſt parts of the worlde. Furthermore, there is this fault in all their whole queſtion, namely, that they deſire to know thoſe thinges which are not meet for them to know. No doubt they were not ignorant what the prophets did propheſie concerning the reſtoring of Dauids kingdome: they had oftentimes heard their maſter preach cōcerning this matter. Laſtly it was a ſaying common in euerie mans mouth, that in the moſt miſerable captiuitie of the people, they ſhould all bee comforted, with the exſpectation of the kingdome that ſhould bee. Now they hoped for the reſtoring heereof at the comming of the Meſſias. And hereuppon was it, that ſo ſoone as the Apoſtles ſawe their maſter Chriſte riſen from the dead, they ſtraightway beganne to thinke thereupon: but in the meane time they declared thereby, how bad ſcholers they were vnderunder ſo good a maſter. Therefore doth Chriſte briefly comprehend in this ſhort anſwere, all the errours whereinto they fell in this their queſtion, as I ſhall ſtraightway declare. To reſtore, in this place doth ſignifie, to ſet vp again that which was fallen, and through many ruines growen out of faſhion: for out of the drie ſtocke of Iſai, ſhould ſpring a braunche, and the tabernacle of Dauid, which was laid waſte, ſhould bee erected and ſet on foot againe.

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

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

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

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

9 And when he had ſpoken theſe things, while they beheld, hee was taken vp on high, and a cloude receiued him out of their ſight.

10 And whyle they looked vp ſtedfaſtly into heauen, as he went, behold, two men ſtoode by them in white apparrell.

11 Which alſo ſaide: Yee men of Galile, why ſtande yee gazing vp into heauen? this ſame Ieſus which is taken vp from you into heauen, ſhall ſo come as you hauehave ſeen him goe into heauen.

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

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

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

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

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

12 Then they returned vntounto Hieruſalem from the mountain which is called Oliuets, which is nigh vntounto Ieruſalē, being diſtāt about a Sabboth daies iourney.

13 And comming in, they went vp into an vpper chāber, where aboad Peter and Iames, Iohn and Andrew, Philip & Thomas, Bartholomew & Matthew, Iames the ſonne of Alpheus, & Simon Zelotes, & Iudas the brother of Iames.

14 Theſe all abode together with one accord in prayer and ſupplication with the“Or, women. wiues, and Mary the mother of Ieſus, & with his brethren.

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

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

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

All theſe did continue. Heere hee ſheweth that they did diligentlie looke for the comming of the holy Spirite. For this was the cauſe of their Prayer, that Chriſte woulde ſende his Spirite, as hee had promiſed. Whereuppon wee may gather, that that is the true faith, which ſtirreth vsus vp to call vppon God. For the ſecuritie of faith doth muche differ from ſluggiſhneſſe. Neither doeth God therefore aſſure vsus of this grace, that our mindes may ſtraight way become careleſſe: but that hee may rather ſharpen our deſire to pray. Neither is prayer any ſigne of doubting, but rather a teſtimonie of our ſure hope and confidence: becauſe wee aske thoſe things at the Lorde his handes, which we know he hath promiſed. So it becommeth vsus alſo (after their example) to bee inſtant in prayer, and to begge at Gods handes that he will increaſe in vsus his holy Spirite: increaſe (I ſay) becauſe before wee can conceiue any prayer, we muſt needes hauehave the firſt frutes of the Spirite. For as much as hee is the onelyonly maſter, which teacheth vsus to pray aright,Rom. 2.25. who doeth not onelyonly giuegive vsus vtterance, but alſo gouerne our inwarde affections. Furthermore, Luke doth expreſſe two thinges which are proper to true prayer: namely that they did perſiſt, and that they were all of one mind. This was an exerciſe of their patience, in that Chriſte did make them ſtay a while, when as hee could ſtraightway hauehave ſent the holy Spirite. So God doth oftentimes driue off, and as it were ſuffer vsus to languiſhe, that he may accuſtome vsus to perſeuere. The haſtineſſe of our petitions is a corrupt, yea a hurtfull plague, wherefore it is no maruell if God doe ſometime correct the ſame. In the meane ſeaſon (as I hauehave ſaid) he doth exerciſe vsus to be conſtant in prayer. Therefore if wee will not pray in vaine, let vsus not be wearied with the delay of time. As touching the vnitie of their mindes, it is ſet againſt that ſcattering abroade, which feare had cauſed before. yet notwithſtanding we may eaſily gather, euen by this, how needfull a thing it is to praie generally, in that Chriſt commaundeth euerie one to pray for the whole bodie, and generally for all men, as it were in the perſon of all men: Our Father,Mat. 6.9. GiueGive vsus this day, &c. Whence commeth this vnitie of their tongs, but from one Spirite? Wherefore when Paule woulde preſcribe vntounto the Iewes and Gentiles a right fourme of prayer:Rom. 15.6. hee remooueth farre away all diuiſion and diſſention. That wee may (ſaieth hee) beeing all of one minde, with one mouth glorifie God. And truelie, it is needefull that wee bee brethren, and agree together like brethren; that we rightly call God Father.

15 In thoſe dayes Peter ſtanding vp in the middeſt of the diſciples, ſaide (and the companie of names togeather, was almoſt an hundreth and twentie.)

16 Men and brethren, it was expedient that this ſcripture ſhoulde be fulfilled: which the holie Ghoſt foretold by the mouth of Dauid, concerning Iudas which was guide vntounto them which tooke Ieſus.

17 Which was adopted into the number of vsus, and had obteined“Lot part of this ministerie,

18 (And hee trulie hath“Or gotten. poſſeſſed a fielde with the rewarde of iniquitie, and beeing hanged, hee burſt in ſunder in the midle, and all his bowels guſhed out.

19 And this was knowne vntounto all the inhabitaunts of Ieruſalem, ſo that that field is called in their tongue Hacheldima, that is, the fielde of blood.)

20 For it is written in the booke of the Pſalmes, Let his habitation bee voide, and let there bee none to dwell therein, and let another man take his biſhoprike.

21 Of all thoſe therefore which were gathered togeather with vsus all that time, wherein the Lorde Ieſus went in and out amongſt vsus,

22 Beginning from the baptiſme of Iohn vntill that day wherein he was taken vppe from vsus, muſt one bee made a witneſſe togeather with vsus of his reſurrection.

15 It was meete that Matthias ſhould be choſen into the place of Iudas, leaſt through the treacherie of one man, all that might ſeeme to hauehave been made of none effect, which Chriſte had once appointed. Hee did not vnaduiſedly chooſe the twelue in the beginning, as principall Preachers of his Goſpel.Luke. 6.13. Iohn. 6.70. For when he ſaith that they ſhould be iudges of twelue tribes of Iſraell, he ſheweth heere, that it was done of ſet purpoſe that they might gather togeather the tribes of Iſrael vntounto one faith. But after that the Iewes had refuſed the grace offered vntounto them, it was behouefull that the Iſraell of God ſhoulde be gathered together out of all countries.

This therefore was as it were a holie number, which if it ſhould hauehave beene diminiſhed through the wickedneſſe of Iudas, then ſhoulde the preaching of the Goſpel, both hauehave had, and alſo hauehave leſſe credite at this day: if the beginning thereof had beene vnperfect. Although therefore Iudas woulde (as much as in him lay) hauehave diſappointed the purpoſe of Chriſte, yet neuertheleſſe it ſtoode firme and ſtable. He periſhed as he was worthy: yet did the order of the apoſtles remain whole and ſounde.

The companie of names. It is vncertaine whether he meaneth the men who only hauehave the name properly, ſeeing the women are cōprehended vnderunder the name of the men: or whether he taketh names ſimplie, for al the heads, as the Hebrewes call them ſoules. This may alſo bee called in queſtion, whether they were wont dailie to frequent that parlour, in which the Apoſtles did dwell, or they did continually dwell there wyth them. For the place was ſcarſe able to containe ſo great a multitude, to ſerue them for all neceſſarie vſes. Surely it ſeemeth to me a thing more like to bee true, that Luke doth in this place expreſſe the number of them, that we may knowe that they were all gathered togeather, when Peter made this Sermon. Whereby wee may geſſe, that they were not alwayes preſent there. Although I dare not affirme any certaine thing concerning this matter, yet beeing mooued with a probable coniecture, I doe rather leane vntounto this part, that the Churche was gathered together then, bicauſe they had to intreat of a ſerious matter, and to this end alſo tendeth this worde riſing.

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

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

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

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

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

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

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

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

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

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

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

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

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

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

All that time. Hee beginneth at that time when Ieſus beganne to ſhewe himſelfe vntounto the worlde. Which is diligently to bee obſerued, as before I hauehave ſaide. For he liued priuatelie vntill ſuch time as hee was almoſt thirtie yeeres of age. For hee would not make himſelfe knowne further, than was needfull for our ſaluation. Therefore when the time was come wherin he muſt go about that buſineſſe which his Father had appointed him: hee came aborode like a newe man, and one that was but lately borne. EueryEvery man may eaſilie perceiue what great force this hath to bridle our curioſitie. The whole life of Chriſte might hauehave beene a mirrour moſt marueilous of more than abſolute perfection: and yet notwithſtanding that hee might keepe vsus occupied in the ſtudie & meditation of thoſe things which were moſt needfull to bee knowne, he would leade the better part of his life obſcurelie and in ſecret. Who dare now wander without Chriſt, ſeeing that hee doth applie the knowledge of himſelfe to the edifiyng of faith.

Iohn. 10, 9.The Hebrewes take this, to goe in and out, for to bee conuerſant and to leade the life among men. In which ſenſe citizens are ſaide to goe in and out, by the gates of their citie. So Iohn 10.9: If any man enter in by mee, hee ſhall goe in and out, and ſhall finde paſture. Although in the ſeconde booke of the Chronicles, the firſt chapter, and tenth verſe, it ſeemeth to bee a token of rule and gouernment.

23 Then they preſented two, Ioſeph, whoſe ſirname was Barſabas, which was called Iustus, and Matthias.

24 And when they had prayed, they ſaid, Thou Lorde which knowest the hearts of men, ſhew whether of theſe two thou haſt choſen,

25 That he may take the roome of this ministerie and apoſtleſhip, from which Iudas is fallen, that he might goe vntounto his place.

26 And they gaue in their lots, and the lot fell vponupon Matthias: and he was by common conſent counted with the eleuen Apostles.

23 They were to chooſe one only into the roome of Iudas: they preſent two. Here may a queſtion be asked, Why they were not contented with one onelyonly? Was it becauſe they were ſo like, that they could not diſcerne whether was more fit? This truly had bene no ſufficient reaſon why they ſhould ſuffer it to be decided by lottes. And alſo it ſeemeth that Ioſeph was of greater eſtimation otherwiſe. Or was it becauſe they were diuerſly affectioned? But this ſemeth ſcarce probable, neither is this to be admitted as true, becauſe of that moſt excellent teſtimony which Luke did giuegive a little before of their vnity and agreement. Laſtly, it had beene very abſurde for them to hauehave polluted the election of the Apoſtle with ſuch ſtrife and contention. But for this cauſe did they vſe the caſting of lots, that it might be knowne that Matthias was not onelyonly choſen by the voices of men, but alſo that he was made by the determination and iudgement of God.

For there was this difference between the Apoſtles and the paſtors: that the Paſtors were choſen ſimply by the Church, the Apoſtles were called of God. In which reſpect Paul in the preface of his epiſtle to the Galathians,Galath. 1.2. doth profeſſe himſelfe to be an Apoſtle, neither of men, neither made by man. Therefore like as the dignitie of this function was excellent: ſo was it meet that in the chooſing of Matthias, the chiefe iudgement ſhould be left vntounto God, howſoeuer men did their duetie. Chriſt by his owne mouth did appoint the reſt: therefore if Matthias had bene choſen onelyonly by man, to be one of them, he ſhould hauehave had leſſe authoritie than they. This was verie orderly done, that the diſciples ſhould preſent vntounto God thoſe whom they thought to be the beſt: and he ſhould chooſe to himſelfe whom he knewe to be moſt fit. So that God by the fall of the lot, doth pronounce that he did alow of the Apoſtleſhip of Mathias. But the Apoſtles might ſeeme to hauehave delt very raſhly & diſorderly, which laid ſo great and waightie a matter vponupon a lot. For what certaintie could they gather thereby? I anſwere, that they did it onelyonly as they were moued thereunto by the holy ſpirite. For although Luke doth not expreſſe this: yet becauſe he will not accuſe the diſciples of raſhnes, but rather doth ſhewe that this election was lawfull and approued of God: I ſay therefore, that they went this way to worke, being mooued by the ſpirite. Like as they were directed in all the action by the ſame Spirit. But whic doe they not praie that God would chooſe whom he would out of the whole multitude? Why do they reſtraine his iudgement vntounto two? Is not this to rob God of his libertie, when as they tie him, and as it were make him ſubiect vntounto their voices and conſents? But whoſoeuer ſhall quietlie ponder the matter, ſhall plainlie perceiue by the drift of Luke, that the diſciples durſt do nothing, but that which they knew was their dutie to doe, & was commanded them by the Lord. As for the contentions, let them goe ſhake their eares.

24 In praying they ſaid. Word for word it is, Hauing praied, they ſaied. But there is no obſcuritie in the ſenſe: becauſe his meaning was to ſpeake as followeth, that they prayed. And yet hee doth not reckon vp all the wordes, being content briefly to ſhew the ſumme. Therefore although they were both of honeſt conuerſation, yea although they did excell in holineſſe and other vertues: yet becauſe the integritie of the heart, whereof God is the alone knower and iudge, is the chiefe, the diſciples pray, that God would bring that to light which was hidden from men. The ſame ought to bee required euen at this day in chooſing Paſtours. For howſoeuer we are not to appoint two for one, yet becauſe we may oftentimes be deceiued, & the diſcerning of ſpirites cōmeth of the Lorde, we muſt alwayes pray vntounto God, that he will ſhewe vntounto vsus what men he will hauehave to be miniſters, that hee may direct and gouerne our purpoſes. Here we may alſo gather what great regard wee muſt hauehave of integritie & innocencie in chooſing Paſtours, without which both learning and eloquence, & what excellencie ſoeuer can bee inuented, are as nothing.

26 They gaue in their lots. We wil not in this place make any long diſputation about lots. Thoſe men who thinke it to be wickedneſſe to caſt lots at al, offend partly through ignorāce, & partly they vnderſtand not the force of this word. There is nothing which men do not corrupt with their boldnes and vanitie. Whereby it is come to paſſe that they hauehave brought lots into great abuſe and ſuperſtition. For that diuination or coniecture which is made by lots, is altogether diueliſh. But when magiſtrates deuide prouinces amongſt them, & brethren their inheritance, it is a thing lawfull. Which thing Solomon doth plainely teſtifie, when he maketh God the gouernour of the euent. The lots (ſaith he) are caſt into the boſome,Pro. 16.33. and the iudgement of them commeth foorth from the Lord. This ordinance or cuſtome is no more corrupt & depraued by corruption, than the corrupt vanitie of the Chaldeans doth corrupt true & naturall Aſtrologie. Whileſt the Chaldeans go about with the name of Aſtrologie to cloake and colour their wicked curioſitie, they defame a ſcience both profitable and praiſeworthie. The ſame do thoſe which tel men their deſtinies (as they call them) by caſting lots: but it is our duetie to diſcerne the lawfull vſe from the corruption. Hee ſaieth the lots were giuen, that being put into a pot, or one of their lappes, they might afterward be drawen out. And heere we muſt alſo note that this worde Lot is diuerſly taken in this place. For when he ſaide before, that Iudas had obtained a lot of the miniſterie, his meaning was (according to the common cuſtome of the ſcripture) that hee had a portion giuen him of the Lord. Hee ſpeaketh afterward properlie and without any figure of a lot. Yet is it likely, for as much as the worde Goral is commonly vſed by the Hebrewes for both thinges, that Peter meant to allude vntounto that which they were about to doe: and that Luke had reſpect vntounto the ſelfe ſame thing,

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

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

Commentary on Acts, Part 1 · Chapter 1

p. 1CHAP. I.

CHAP. I.