Commentary on Acts — John Calvin

Commentary on Acts · John Calvin

CHAP. X.

1 AND there was a certaine man of Ceſarea named Cornelius, a captaine of the band which was called the Italian band:

2 A deuout man and one that feared God with his whole houſhold, and one which gaue almes to all the people, and which prayed to God continually.

3 He ſaw plainly in a viſion about the ninth houre of the day, an angel of God comming in vntounto him, and ſaying to him, Cornelius,

4 And beholding and being afraid, he ſaid: What is it Lorde? Then he ſaide to him, Thy prayers and thy almes are come vp into remembrance before God.

5 And now ſend men to Ioppa, and fet Simon, which is called Peter:

6 He lodgeth with Simon a Tanner, whoſe houſe lyeth to the Sea, he ſhal tel thee what thou muſt doe.

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

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

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

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

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

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

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

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

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

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

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

7 And after that the Angell which ſpake to Cornelius was departed, hee called two of his ſeruants, and a godly ſouldiar, of thoſe which did wait on him:

8 And when he had told them all things, he ſent them to Ioppe,

9 On the morrow, as they iourneied, and drew nigh to the citie, Peter went vp into the higheſt part of the houſe to pray, about the ſixt houre.

10 And he was faſting. Therefore he would eate. And in the meane ſeaſon while they made readie, there fell vponupon him an exceſſe of minde:

11 He ſaw heauen open, and a veſſell comming downe vppon him like to a greate ſheet, knit at the foure corners, and let downe to the earth.

12 Wherein were all foure footed beaſts of the earth, and wilde beasts, and creeping things, and birds of heauen.

13 And there came a voice to him: Ariſe Peter, kill and eate.

14 And Peter ſaid, Not ſo Lord: becauſe I hauehave neuer eaten any common or vncleane thing.

15 And the voice ſaid to him againe. Make not thou thoſe things cōmon which God hath made cleane.

16 And this was done thriſe, and the veſſel was taken vp againe into heauen.

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

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

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

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

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

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

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

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

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

Nowe the difference betweene liuing creatures beeing taken away, he teacheth by the conſequent, that there is no ſuch diſagreemēt amōg men any longer, as there was in times paſt, & that there is no difference between the Iew and Grecian. Hereby Peter is admoniſhed, that he do not abhorre the Gentiles as being vncleane. Vndoutedly God meant to encorage Peter, to come to Cornelius without feare. But he had ſeparated one people to himſelfe from the reſt,Deut. 32.9. as ſaieth Moſes in his ſoung, when as the moſt higheſt did diſtribute the nations, he put his coarde in Iacob, &c. Therefore he called it his inheritance & peculiar people, according to this order, it had not been lawful for Peter to bring the couenant of ſaluation vntounto the Gentiles:Mat. 15.27. for that was to take the childrens bread, and to caſt it to dogges, vnleſſe peraduenture they would bee circumciſed and imbrace the Iewiſh religion.Mat. 10.5. For it was lawfull to receiue ſuch as did yeeld themſelues. Wherfore when as the Apoſtles were ſent before to preach the goſpel, they wer forbidden to turn in vntounto the Gē tiles. And foraſmuch as the preaching of the Goſpel is a moſt holie and weightie matter, Peter ought not to hauehave attempted any thing therein with a doubting and wauering minde, Therefore to the end he may bee aſſured of his calling, God ſheweth manifeſtly as in a picture, that the legall difference betwene the cleane and vncleane is aboliſhed:Ephe. 2.14. Ephe. 3.9. whence he may gather that the wall which was heretofore betweene the Iewes & the Gentiles, is now pulled downe. And Paul ſaith, that it is a myſtery hid from the beginning of the world, that the Gentiles are made partakers of the ſame ſaluation with the people of god, and ingraffed into one bodie.

Therefore Peter durſt neuer hauehave opened the gate of heauen vntounto the Gentiles, vnleſſe God himſelfe, had made a plain way and entrance for all men, by taking away the wall of ſeparation, I ſaid euen now, that there was no time wherin it was lawfull to admit the Gentiles vntounto the worſhip of God, ſo they were circumciſed: but ſo long as they continued in vncircumciſion they were ſtraungers with God. But nowe GOD made the couenant of life common to all the whole world, which he had ſhut vp in one nation, as in a treaſure whence we gather, that this viſion is not a little profitable for vsus. For when as it teacheth that the differēce between the Iewes and Gentiles continued onelyonly for a ſeaſon: it is as much as if god ſhuld pronounce from heauen, that he receiued all people of the worlde into fauour, that he may bee god ouer all. Finally wee hauehave an euident proclamatiō frō heauen, which putteth vsus in hope of eternal life. But ſome man wil obiect, that Peter was taught afore concerning this m…tter.Mat. 16.15. For he & the reſt were commaunded to preach the goſpel throughout the whole world. Therefore he was either ignoraunt of his calling, or els this viſion was ſuperfluous. I anſweare, that, there was ſuch & ſo great difficultie in the noueltie it ſelfe, that they could not acquaint thēſelues therewith by & by. They knew both the propheſies of the prophets, & the late cōmandement of Chriſt concerning the calling of the Gentiles by the goſpel: but when they com to the puſh, they douted neuertheleſſe, being ſtriken with ſtrangenes of the thing. Wherfore it is no maruel, if the Lord confirme Peter with a new ſigne, concerning which thing we muſt alſo ſay ſomewhat as yet in the next chapter.

13 A voice from heauen. The voice came from heauen as did the ſheet, that Peter might know that both came from God, neither had the ſight done him any good, vnleſſe God had with this voice made cleane thoſe things which were before vncleane. Whereas ſome pick an allegorie out of the word kill, as if God did ſignifie that men are ſacrificed to him by the ſpirituall ſword of the Goſpel, I do not proſecute that: but plainneſſe pleaſeth me better, that God doth take away by this voice, the law concerning the choiſe of beaſts, that he may alſo teach that he reiecteth no people. For if by the former word be meant ſacrificing, Rom. 15.16what ſhall eate ſignifie.

14 Not ſo Lord. This is the voice of him which doth as wel refuſe, as alſo obiect to god his own cōmandement. For he is afraid for good cauſes to touch that which he knew was forbidden him in the lawe of God. Therfore he obiecteth to god the law which he himſelfe made,Leui. 11.21. &c. leaſt hee ſhould break the ſame vnaduiſedly. There was a certaine ſhew of repugnancy between the law & the viſion. Therfore Peter is not haſty, but deſireth firſt to hauehave his dout diſſolued, before he depart frō obſeruing the law. Yet it is a ſtrange matter, why Peter reſiſted more in meats, thā did Abraham in killing his ſonne: for Abraham had more things to obiect. I dare not here ſay that that befell Peter, which is too cōmō amōg mē,Gen. 22.9.10. to ſtand more about outward & ſmall matters, than about the chief points of the law: I rather make that anſwer which is out of dout, that Abrahās minde was ſo perſwaded, & that he was furniſhed with ſuch power of the Spirit, that he ouercame with loftie & heroicall fortitude al thoſe things which might hauehave hindered him: but the ſprite of god wrought ſlenderly in Peter. Whereby wee are taught, that eueryevery ſmall or light thing doeth cauſe vsus to doubt, vnleſſe the Lord do furniſh vsus with counſell, and conſtancie to ouercome all fear. Yet Peter dealeth very godlilie & very religiouſly, in that being in dout amidſt diuers cogitations, he dare doe nothing, vntil it better appeare what he ought to follow. Common, ſignifieth in this place profane. For becauſe the Lord (as we hauehave ſaid) had choſen the Iewes to be a peculiar people, he had preſcribed vntounto thē this rite & maner of liuing, that it might diſtinguiſh them frō the profane gentiles. Therfore whatſoeuer the gētiles did vſe, contrary to the rule of the law, that did they call common: becauſe there was nothing pure or holy, but that which God had appointed for the vſe of his people.

15 Which God hath made cleane. He ſpeaketh of meats: but this ſentence muſt be extended vntounto all partes of the life. It is worde for worde: That which God hath made cleane, do not thou make profane: but the ſenſe is, It is not for vsus to allowe or condemne any thing, but as we ſtand and fal by the iudgement of god alone, ſo is hee iudge of all thinges. As touching meats, after the abrogating of the Law,Rom. 14.4. god pronounceth that they are all pure & cleane. If on the other ſide there ſtart vp a mortall man, making a new difference, forbidding certaine, he taketh vntounto himſelfe the authoritie and power of God by ſacrilegious boldneſſe. Of this ſtamp were the olde Heretikes, Montanus, Priſcillianus, the Donatiſtes, the Tatianes, and all the Eucratites. Afterwarde, the Pope, to the ende hee might binde all thoſe ſectes in a bundle, made a law concerning meats, and there is no cauſe why the Patrons of this impietie ſhoulde babble, that they doe not imagine any vncleanneſſe in meats, but that men are forbidden to eate fleſh vponupon certaine dayes, to tame the fleſh. For ſeeing they eate ſuch meates as are moſt fit both for delicacie and alſo for riot, why doe they abſtaine from eating bacon, as from ſome great offence, ſaue onelyonly becauſe they imagine that that is vncleane and polluted which is forbidden by the lawe of their idoll? With like pride doth the tyrannie of the Pope rage in all partes of life: for there is nothing wherein hee layeth not ſnares to intangle the miſerable conſciences of men. But let vsus truſt to the heauenly oracle, and freely deſpiſe all his inhibitions. Wee muſt alwayes aske the mouth of the Lorde, that wee may thereby be aſſured what we may lawfully doe: foraſmuch as it was not lawful euen for Peter to make that profane, which was lawful by the worde of God.

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

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

17 And as Peter doubted in himſelfe, what viſion this ſhoulde bee, which hee had ſeen: behold, two men ſent frō Cornelius, enquiring for Simons houſe, ſtood at the dore.

18 And when they had called, they asked whether Simon ſirnamed Peter did lodge there.

19 And as Peter thought vponupon the viſion, the Spirite ſaid to him, behold three men ſeeke thee.

20 Ariſe, goe downe, and goe with them doubting nothing, becauſe I hauehave ſent them.

21 And when Peter was come downe vntounto the men which were ſent from Cornelius vntounto him, he ſaid: Behold, I am he whom yee ſeeke. What is the cauſe wherefore yee come hither?

22 They ſaide to him: Cornelius the captaine, a iuſt man, and one that feareth God, hauing teſtimonie of all the nation of the Iewes, was warned by an oracle by an holy angel, that he ſhould call thee into his houſe, and ſhould hear of thee wordes.

23 Furthermore when he had called them in, he lodged them.

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

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

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

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

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

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

24 And the next day they entred into Ceſarea. And Cornelius wayted for them, hauing called his kinsfolks and friends together.

25 And when Peter entred in, Cornelius meeting him, and falling downe at his feete, worſhipped him.

26 But Peter lifted him vp, ſaying: Ariſe, I am alſo a man.

27 And when he had talked with him, he entred in: & he found many aſſembled together,

28 And he ſaid to them: You know that it is wickedneſſe for a man that is a Iew to ioyn himſelf to a man that is a ſtranger: or to enter in vntounto him: but god hath ſhewed to me, that no man muſt be called common or vncleane.

29 For this cauſe I came without gainſaying, when I was called. Therefore I demaund, for what cauſe ye hauehave called mee.

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

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

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

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

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

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

30 Then ſaith Cornelius, Foure dayes agoe vntill this houre, I was fasting, and about the ninth houre I praied at my houſe: and behold a man ſtoode before me in a ſhining garment.

31 Who ſaid: Cornelius, thy praier is heard, and thy almes is come into remembrance before God.

32 Therefore ſend men to Ioppa, and fetch Simon: whoſe ſurname is Peter, this man lodgeth in the houſe of Simon the tanner: when he ſhall be preſent, he ſhal ſpeake to thee.

33 Therefore after that houre I ſent vntounto thee, and thou hast done well that thou art come. Therefore all we are now preſent before God, to heare all things which are appointed for thee of God.

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

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

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

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

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

34 And Peter opening his month ſaid: Of a truth I finde that God is no accepter of perſons:

35 But in eueryevery nation he that feareth him, and doth righteouſnes, is accepted of him.

36 Concerning the thing which God ſent to the children of Iſrael, preaching peace by Ieſus Christ (he is Lord of all.)

37 Yee know how the word was ſpred throughout all Iudea, beginning at Galilee after the Baptiſme which Iohn preached:

38 How that God hath annointed Ieſus of Nazareth with the holy Ghost, and with power, who went doing good, and healing all thoſe which were holden by the Diuil: becauſe God was with him.

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

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

35 He which feareth God and doth righteouſneſſe. In theſe two members is comprehended the integritie of all the whole life. For the feare of God is nothing elſe but godlineſſe and religion: and righteouſnes, is that equitie which men vſe among themſelues, taking heede leaſt they hurt any man, and ſtudying to do good to all men. As the law of God conſiſteth vppon theſe two parts (which is the rule of good life): ſo no man ſhal proue himſelfe to God, but he which ſhal refer & direct all his actions to this end, neither ſhal ther be any ſound thing in al offices, vnleſſe the whole life be grounded in the feare of God. But it ſeemeth that this place doth attribute the cauſe of ſaluation vntounto the merits of works. For if works purchaſe fauor for vsus with god, they do alſo win life for vsus, which is placed in the louelove of God towards vsus. Some do alſo catch at the word righteouſnes, that they may proue that we are not iuſtified freely by faith, but by workes. But this latter thing is too friuolous. For I hauehave already ſhewed, that it is not taken for the perfit and whole obſeruing of the law, but is reſtrained vntounto the ſecond table, and the offices of louelove: therefore it is not the vniuerſall righteouſnes, whereby a man is iudged iuſt before God: but that honeſty & innocency which reſpecteth men, when as that is giuen to eueryevery man which is his. Therfore the queſtion remaineth as yet, whether works win the fauor of God for vsus? Which that we may anſwere, we muſt firſt note, that there is a double reſpect of God in louing men. For ſeing we be borne the children of wrath, god ſhalbe ſo far from finding any thing in vsus, which is worthy of his louelove, that al our whole nature cauſeth him rather to hate vsus, in which reſpect Paul ſaith that al mē are enimies to him,Epheſ. 2.3. Rom. 5.6.8. vntil they be reconciled by Chriſt. Therfore the firſt accepting of God, wherby he receiueth vsus into fauour, is altogither free: for there can as yet no reſpect of works be had, ſeing all things are corrupt and wicked, and taſte of their beginning. Now whom God hath adopted to be his children, them doth he alſo regenerate by his Spirit, & reforme in them his image: whence riſeth that ſecond reſpect. For God doth not finde man bare and naked then, and voide of all grace: but he knoweth his own work in him, yea himſelf. Therfore God accepteth the faithful, becauſe they liue godlily and iuſtly. And we doe not denie, that God accepteth the good works of the ſaints: but this is another queſtion, Whether man preuent the grace of God with his merits or no, and inſinuate himſelfe into his louelove: or whether he be beloued at the beginning freely and without reſpect of workes, foraſmuch as he is worthy of nothing elſe but of hatred. Furthermore foraſmuch as man left to his owne nature, can bring nothing but matter of hatred, he muſt needs cō feſſe that hee is freely beloued: whereupon it followeth that God is to himſelf the cauſe that he loueth vsus: and that he is prouoked with his own mercy, and not with our merits. Secondly, we muſt note, that although the faithful pleaſe God after regeneration with goods works, & their reſpect of works, yet that is not done with the merit of works. For the cleannes of works is neuer ſo exact, that they can pleaſe God without pardon: yea foraſmuch as they hauehave alwaies ſome corruption mixed with them, they are worthy to be refuſed. Therfore the worthines of the works, doth not cauſe them to be had in eſtimation but faith, which borroweth that of Chriſt which is wanting in works.

36 Cōcerning the matter. Becauſe the greek text is abrupt, ſome think that the Accuſatiue caſe is put in ſteede of the Nominatiue: & that the ſenſe is this, This is the word which God hath ſent vntounto the children of Iſrael. Otherſome refer it vntounto the word ye know, which followeth afterward: & they think that there was another word added, to make the ſentence more pleaſant. For Luke putteth logon in the former place: and afterward rema. But foraſmuch as it is comō & familiar amongſt the grecians, to vnderſtand the prepoſitions: this ſenſe which I hauehave ſet down ſeemeth to me more agreable, though, if the harſhnes of the ſpeech can be any better mittigated, I wil willingly yeeld. Therfore I take this member to be a preface, which appertaineth vntounto this worthy worke of God, which he ſhewed amongſt the children of Iſrael, preaching peace by Chriſt: that done there is added a narration: at length in the cōcluſion of his ſpeech, Peter ſheweth to what end Chriſt was ſent into the world. Furthermore he beginneth with this commemoration not without cauſe, That God ſent his word vntounto the children of Iſrael. And Speech is put for Thing in the Hebrew phraſe. The eternall couenant which God had made with that people, was at that time famous. There was nothing more cōmonly knowne amongſt the Iewes, than that there was a redeemer promiſed in times paſt to the fathers, who ſhould reſtore things which were decaied, vntounto a floriſhing and bleſſed eſtate. This did thoſe alſo know, who were familiarly conuerſant with the Iewes. Therefore to the ende Peter may purchaſe greater credit, he ſaith that he wil ſpeak of no new or vnknown thing, but of the reſtoring of the, Church which did depend vppon the eternall couenant of God, and which was nowe manifeſtly ſhewed: and almoſt in eueryevery mans mouth.

Preaching peace. Peter teacheth here what maner rumour & thing that was which was ſpread abroad: to wit, ſuch as that it did make peace. I take peace in this place for the recōciling of men & God, which notwithſtanding hath in it the perfit ſaluation of the church. For as horrible cō fuſion, & as it were a huge lumpe, do follow after that god is once eſtranged from vsus: ſo, ſo ſoone as his fatherly fauour doth once appeare, he gathereth his church togither, & true felicity ariſeth. Therfore this is Peter his meaning, that god ſhewed himſelf merciful to his people in Chriſt, & that he receiued into fauor Abraham his children again, (whom he ſeemed to hauehave caſt away for a time) that he might eſtabliſh among them a floriſhing eſtate. And as he maketh God the author of this peace, ſo he placeth Chriſt in the mids, as the pledge therof, that it may be certain & holy. He coupleth peace and preaching expreſly togither, becauſe this is one way whereby the fruite of the reconciliation purchaſed by Chriſt commeth vntounto vsus.Epheſ. 2.17. In like ſort after that Paul hath taught that Chriſt is our peace, he addeth immediatly, that hee came to preach peace vntounto thoſe who were nigh at hand and farre off.

37 Ye know howe the word. This ſermon of Peter conſiſteth vppon two members principally: for in the former he reciteth an hiſtorie: ſecondly he diſcendeth vntounto the fruit of the hiſtorie. For ſeing that the comming of Chriſt into the world, his death and reſurrection, are the matter of our ſaluation, Chriſt cannot otherwiſe be ſet before vsus to ſaluation, than if we firſt know that hee hath put on our fleſh, that hee was in ſuch ſort conuerſant amongſt men, that he proued himſelfe by certaine teſtimonies to be the ſon of God: that he was at length nailed vponupon the croſſe, and raiſed vp from the deade by the power of God. Againe leaſt the knowledge of the hiſtorie be vnprofitable and colde, we muſt alſo ſhewe the end, why he came downe from his heauenly glorie into the worlde, why he ſuffered ſuch a death ſo reprochfull amongſt men, and accurſed by the mouth of God. The cauſe of his reſurrection muſt bee ſhewed, whence the effect and fruite of all theſe things is gathered: to wit, that Chriſt was humbled, that he might reſtore vsus vntounto perfite bleſſedneſſe, who were quite loſt:Iſai. 53.4. and alſo that hee put on brotherly louelove togither with our fleſh: that by taking vponupon him our infirmities, hee vnburdened vsus thereof: that hee made ſatisfaction for our ſinnes by the ſacrifice of his death that he might purchaſe the fathers fauor for vsus: that when as he had gotten the victorie of death, he purchaſed for vsus eternall life: that hee ſet heauen open for vsus by his entrance into the ſame: that all the power of the Spirit was powred out vponupon him, that he might enrich vsus with his abundance. This order of teaching doth Peter obſerue, when hee beginneth with the hiſtory of the goſpel: and afterward ſheweth, what we hauehave by Chriſt his deſcending into the earth, by his death and reſurrection. Firſt he ſaith, that Ieſus of Nazareth came abroade after Iohn his Baptiſme. For becauſe Iohn was appointed to this end, by the counſell of God, that he might lift vp the mindes of the people to waite for Chriſt, it was not meete that this point ſhould be omitted. Hee was counted an excellent Prophet of God: therefore his authoritie was of great importance to make Chriſt to be beleeued, eſpecially amongſt the ignorant and thoſe which were but nouices. We muſt note the phraſe, that Iohn preached Baptiſme. For Luke comprehendeth in deed, vnderunder the worde Baptiſme, all the whole miniſtery of Iohn: neuertheleſſe hee ſheweth that it was no dumb ſigne, and voide of doctrine. And aſſuredly this is the chiefeſt thing in all ſacraments, that the worde of God may appeare ingrauen ther, and that the cleare voice may ſound. For which cauſe that wicked profanation which is ſeene in papiſtrie is ſo much the more to be deteſted, becauſe burying, preaching, they do onelyonly chamre the ſacraments with magical inchantment.

38 Ieſus of Nazareth. He calleth him a Nazarite here, not becauſe he was borne there, but becauſe hee came thence to execute his office. Againe becauſe he was ſurnamed thus commonly. He ſaith that hee was annointed with the Spirite and power by hypallage. For the power wherein Chriſt exceeded proceeded from the Spirite alone. Therefore when as the heauenly father annointed his ſon, hee furniſhed him with the power of his Spirit. Peter ſaith immediatly after, that this power appeared in myracles: although hee expreſſeth one kinde onelyonly in plaine words, that Chriſt teſtified, that he was endewed with power of the holy Ghoſt, that he might do good in the world. For it was not meete that the fearefull power of God ſhould bee ſhewed forth in him: but ſuch as might allure the worlde with the ſweete taſt of goodneſſe and grace to louelove him and to deſire him. The metaphore of Annointing is vſuall ſo often as mention is made of the gifts of the holy ghoſt: it is now applied vntounto the perſon of Chriſt: becauſe by this meanes he was conſecrated a king and Prieſt by his father. And we know that in time of the Law oile was a ſolemne token of conſecration. The Going of Chriſt is taken for the courſe of his calling: as if he ſhould ſay that he fulfilled his function vntil the time appointed before. The ſimilitude is taken from trauellers which go forward in their iorney, vntill they come vntounto the appointed place. Although he ſheweth therewithall that he walked through Iudea in three yeeres, ſo that no corner was without his good deeds.

Thoſe which were holden of Diuils. This alſo was a more manifeſt token of Gods power in Chriſt, that hee did not onelyonly heale men of common diſeaſes, but did alſo cure deſperate euils. All diſeaſes are in deede light puniſhments wherewith God doth puniſh vsus: but when as hee dealeth more gently with vsus according to his fatherly kindneſſe, hee is ſaide to ſtrike vsus with his hand then: but in more greeuous ſcourges hee vſeth Satan as the miniſter of his wrath, and as it were an hangman. And wee muſt diligently marke this diſtinction: for it were an abſurd thing to ſay that he is tormented of the diuell who is ſicke of an Ague or of ſome other common kinde of diſeaſe: but the alienating of the minde, furious madneſſe, and other as it were monſtrous griefes, are fitly and properly attributed to Satan. And in this reſpect the ſcripture vſeth to cal men who are ſo taken and carried headlong with ſuch madneſſe that they hauehave no hold of themſelues, ſo that they ſeeme to be turned almoſt into beaſtes, men poſſeſſed of diuels.

Becauſe God was with him. Peter noteth briefly to what end thoſe powers did tende which were ſhewed by the hande of Chriſt: to wit, that he might purchaſe credite among men, who did behold God as it were preſent: and this was the true vſe of myracles, as wee hauehave ſaide alredie elſe where, and as we ſhal ſee againe hereafter when we come to it. For we muſt ſtay our ſelues vponupon this principle, that we diminiſh the maieſtie of God, vnleſſe we imbrace and reuerence thoſe whom he marketh with the marke of his ſeruauntes. Therefore foraſmuch as powers did plainely proue that Chriſt deſcended from heauen, his dignitie is placed without the lot of mans iudgement.

39 And we are witneſſes of all things which he did in the countrie of the Iewes, and at Ieruſalam: whom they ſlew hanging him on a tree.

40 Him God raiſed the third day, and ſhewed him openlie,

41 Not vntounto all the people, but to the witneſſes appointed before of God for this purpoſe: namely to vsus who did eat and drinke with him, after that he was riſen from the dead:

42 And he commaunded vsus that wee ſhould preach to the people, and ſhould teſtifie that he is appointed iudge of the quicke and dead.

43 To this man do all the Prophets beare witneſſe, that whoſoeuer beleeueth in him, may through his name receiue remiſſion of ſinnes.

39 And we be witneſſes. That he may make his words to be beleeued, he ſaith that hee and his fellowes in office ſawe with their eyes all thoſe things which they ſpake concerning Chriſt. Shortly after he taketh the word witneſſe in another ſenſe: when he ſaith, that they were appointed witneſſes by God, and that they are brought foorth as it were by God, that they might by their preaching bring men vntounto the faith of Chriſt. So Paule in the fifteenth of the firſt to the Corinthians ſaith: we, ſaieth hee ſhoulde bee founde falſe witneſſes, vnleſſe Chriſt were riſen from the deade. And wee hauehave alreadie heard by the mouth of Chriſt, yee ſhall be my witneſſes in Iudea, Samaria and at Ieruſalem. And now Peter calleth himſelfe onelyonly an hiſtoricall witneſſe, becauſe he beheld the things which were done. And here he toucheth his death briefely, becauſe it was openly knowne: he ſtandeth longer vponupon his reſurrection, which was more doubtful, and the knowledge whereof was more auaileable vntounto faith.

41 If any man demaunde heere, Why God did not ſhewe his ſonne openly to al men after his reſurrection: I anſwere, Although there could no reaſon bee ſhewed, yet ought the counſell of God alone to ſuffice ſober and modeſt men, that they may aſſure themſelues without al doubt that that is beſt which God hath thought meet. And yet aſſuredly God vſed this moderation to a good ende. For the certaintie of the reſurrection was proued by many and firme teſtimonies, and this was profitable to exerciſe the faith of the godly, to beleeue the Goſpel rather than their eies. As touching the wicked and profeſſed enimies of Chriſt, ſeing that being ſo often conuict they woulde neuer yeelde to God, they were vnworthy to hauehave Chriſt to admit them to behold the glorie of his reſurrection. Though euen they were ſufficiently conuict with the report of the ſoldiars, whom they had hyred to keepe the ſepulchre: that I may omitte other reaſons which wee may fet out of the Harmonie. Therefore let vsus aſſure our ſelues of this, that the holy Apoſtles were choſen by the holy decree of God, that by their teſtimonie the trueth of Chriſt his reſurrection might ſtande. Whoſoeuer is not content with this approbation, let him take away and ouerthrow if he can, that inuiolable decree of God, which Peter commendeth to vsus in this place. And as for vsus if we couet to hauehave God the ſure authour of our faith, let vsus learne to bee content with the witneſſes, whom in due time hee hath brought forth as it were by his hande, being ordained by him before the world was made.

Who did eate. And here it appeareth what great regard Chriſt had of our rudeneſſe and ignorance, who did abaſe himſelfe ſo farre for our ſake, that when he was now endewed with heauenly glorie, hee did yet notwithſtanding eate and drinke as a mortall man. Wherefore there is no cauſe why wee ſhoulde complaine that the reſurrection of Chriſt is obſcure and doubtfull. For he ſuffered his diſciples to be ſlow and hard of beliefe for this cauſe, that being better confirmed, they might take from vsus all occaſion of doubting. Yea rather wee muſt indeuour our ſelues that our vnworthineſſe and vnthankfulneſſe doe not darken ſo great kindneſſe of the ſonne of God toward vsus. But when as the ſcripture ſaith that Chriſt did eate, curious men moue a queſtion, what became of that meate? But the anſwere is eaſie: that like as it was created of nothing, ſo was it eaſily brought to nothing by the diuine power of Chriſt. That meate which is taken for the ſuſtenance of the bodie, is concoct and afterward digeſted: but wee knowe that Chriſt tooke this meate to feede our faith, and in this vſe was it ſpent. And thoſe men are deceiued who thinke that Chriſt did onelyonly ſeeme to eate. For what good coulde ſuch a viſure or vaine ſhewe hauehave done. For when as wee ſay that Chriſt was not enforced with any neceſſitie of his owne to eate, but that hee meant onelie to prouide for thoſe that were his, all occaſion is cutte off from the friuolous inuentions of men.

42 And he commaunded vsus. Hee beginneth in this place to intreat of the kingdome of Chriſt, when he ſaith, that Chriſt did riſe againe for this cauſe that hee may once iudge the worlde. For by the ſame right are the gouernement of heauen and earth, and the perpetuall gouernment of the Church due to him: he ſaith that he ſhall be iudge of quicke and deade, becauſe when as the deade ſhall riſe againe, others alſo who ſhall then remaine aliue,1. Cor. 15.51 52. 1. Theſſa. 4.17. ſhall be chaunged in a moment as Paule teacheth in the fifteenth Chapter of the firſt Epiſtle to the Corinthians, and in the firſt to the Theſſalonians and the fowerth Chapter: In the word Testifie there is great weight: becauſe as men are naturally inclyned vntounto vnbeliefe, the ſimple preaching of the Goſpel ſhould not be ſo effectual, vnleſſe the Lorde ſhould eſtabliſh it with ſtrong proteſtations. And chiefely eueryevery one of vsus doeth feele in himſelfe too much, what a hard matter it is, both to lift vp our mindes to hope for the comming of Chriſt, which are intangled in earthly ſnares, and alſo continually to keep them fixed in this meditation, ſeing they ceaſe not with their lightneſſe to be carried hither and thither continually.

43 To him beare all the Prophets. Luke toucheth and gathereth the ſumme of the ſermon briefly as we hauehave ſaid: therefore is he ſo ſhort in noting the fruit of the hiſtorie. Let vsus knowe that the wordes vttered by Peter are not recited in this place: but that it is onelyonly declared of what things he intreated. And wee muſt conſider three things, That it is the proper office of Chriſt, to reconcile men to God, whē their ſins are done away: that we hauehave remiſſion of ſinnes by faith: that this doctrine is not newe or of late inuented, but that it had all the Prophets of God ſince the beginning of the world to beare witneſſe of it. As touching the firſt, if God be pleaſed and pacified, by not imputing our ſinnes, it appeareth hereby, that he hateth and is diſpleaſed with all mankinde, vntill ſuch time as they begin to pleaſe him by free pardon. Therefore wee are all condemned of ſinne, which maketh vsus ſubiect to the wrath of God, and bindeth vsus with the guiltineſſe of eternall death, and becauſe we are deſtitute of righteouſneſſe in our ſelues, we are taught to flie vntounto the merciemercy of God, as vntounto our onelyonly fortreſſe. When as he ſaith that the faithfull receiue remiſſion of ſinnes, there is vnderſtoode a hidden contrarietie betweene them and God. For God muſt needs offer it of his own accord that the faithful may receiue it. When as he ſaith that it is giuen by the name of Chriſt, his meaning is, that we retune into Gods fauour by the benefite of Chriſt alone, becauſe he hath once reconciled him to vsus by his death: or as they ſay commonly, that we obtaine forgiueneſſe of ſinnes by Chriſt his mediation and comming betweene, and by none other meanes. Satan could neuer blot out of the minds of men the feeling of their giltineſſe, but that they were alwayes carefull to craue pardon at Gods hands: but foraſmuch as there was but one way and means to obtaine pardon: miſerable men, being deluded with the iuglings of Satan, did inuent to themſelues wonderful Labarinths, in whoſe crooks and turnes they wearied themſelues in vaine. This firſt errour did firſt leade them away from the right way, becauſe they aſſayed to deſerue pardon, which is offered freely, and is receiued by faith alone. Afterwarde there were innumerable kindes of ſatisfactions inuented whereby they appeaſed God. The beginning thereof flowed in deede from the word of God, but foraſmuch as when God gaue vntounto the fathers the ſacrifices and rites of oblations, hee ſhadowed Chriſt, blind and prophane men, ſetting Chriſt aſide, and following a vaine ſhadowe, did corrupt all that which was Gods in ſacrifices and ſatisfactions. Wherefore what ſacrifices ſoeuer the Gentiles did vſe ſince the beginning of the worlde, and thoſe which the Turkes and Iewes vſe at this day, may bee ſet againſt Chriſt as thinges altogither contrarie. The Papiſtes are neuer a whit better, ſaue onelyonly that they ſprinkle their ſatisfactions with the bloode of Chriſt: but they deale too diſorderedly therein, becauſe being not content with Chriſt alone, they gather to themſelues on euerie ſide a thouſande manner of ſacrifices or ſatisfactions. Therfore whoſoeuer deſireth to hauehave remiſſion of ſins, let him not turne aſide from Chriſt euen the leaſt nayles breadth. When as we heare that we hauehave remiſſion of ſinnes by beleeuing, wee muſt vnderſtande and knowe the force and nature of faith, as vndoubtedlie Peter intreated aboundantly of this, after what ſort we muſt beleeue in Chriſt: and this is nothing elſe, but with the ſyncere affection of the minde to embrace him, as hee is ſet before vsus in the Goſpell, ſo that faith dependeth vppon the promiſes. Yet Peter ſeemeth to deale amiſſe, becauſe whereas wee hauehave two principal thinges by our Sauiour Chriſt, hee doeth onelyonly make mention of the one of them, for he ſpeaketh nothing of repentance and newneſſe of life, which ought not to be omitted in the ſumme of the Goſpel. But we may eaſily anſwere, That, the regeneration of the Spirit is comprehended vnderunder faith, as it is an effect thereof. For wee beleeue in Chriſt for this cauſe, partly, that he may reſtore vsus into the fathers fauor by the free imputation of righteouſnes: partly that hee may ſanctifie vsus by his Spirit. And we know that we are adopted by God to be his children, vponupon this condition, that hee may gouerne vsus by his Spirite. Therefore it was ſufficient for Peter to ſhewe, howe men who were by nature eſtranged from God, doe returne into fauour with him. As touching the third member we neede not reckon vp al places of the Prophets, where they ſet before vsus Chriſt to be the mediatour, who by obtaining pardon for our ſinnes, doth reconcile God to vsus: but this is their common order of teaching, and as it were their rule, to call backe all the godly vntounto that couenant, which God made with Abraham, putting the mediatour betweene. Furthermore this point is very needfull to bee knowne, that the grace which was offered at length by Chriſt, is the ſame which the lawe and the Prophetes in times paſt, deliuered vntounto the fathers to be hoped for. And ſurely it was of great force with Cornelius and ſuch like, who did greatly reuerence the Law and Prophets, that they might know that that was performed & accompliſhed in very deede in Chriſt, which was teſtified in the oracles of the Prophets. Therefore to the end the miniſters, of the church may agree with the Prophets in their forme of teaching, let them ſtudy by preaching to ſet foorth Chriſt: let them continually teſtifie that we muſt ſeeke righteouſnes at his hands alone, which conſiſteth vppon free remiſſion of ſinnes. This is another manner of antiquitie, than that which is ſhewed with great boaſting of the Papiſts, whiles that they thruſt in the rotten inuentions of their ſatisfactions, into the place of Chriſts blood.

44 And as Peter yet ſpake theſe words, the Spirit came downe vppon all which heard the word:

45 And they of the circumciſion which beleeued were astonied, as many as came with Peter, becauſe that on the Gentiles alſo were powred out the giftes of the holy Ghost.

46 For they heard them ſpeake with tongues, and glorifie God; Then Peter anſwered:

47 Can any man forbid water, that theſe ſhould not bee baptized who hauehave receiued the Spirit as well as we.

48 And hee commaunded them to be baptized in the name of the Lorde. Then prayed they him to tarry certaine daies.

44 And as Peter yet ſpake. God declareth now by a new miracle, that the doctrine of the Goſpel is common as wel to the Gentiles as to the Iewes. And this is an excellent ſeale of the calling of the Gentiles: becauſe the Lord would neuer hauehave vouchſafed to beſtow vponupon the Gentiles the graces of his ſpirit, vnleſſe it had bin to declare that euen they were adopted togither into the ſocietie of the couenant. Theſe giftes mentioned by Luke, differ in deede from the grace of regeneration: & yet vndoubtedly God did by this meanes ſeale both Peter his doctrine, and alſo their faith and godlineſſe which heard him. He ſaith that they were all endowed with the Spirite, like as we ſaw before, that they came all encouraged to learne & obey. This viſible ſigne repreſenteth vntounto vsus as it were in a table, what an effectual inſtrumēt of gods power the preaching of the Goſpel is. For he powred out his Spirite as Peter ſpake to the end he might ſhew, that he ſendeth not teachers to that ende, that they may beat the aire with the vaine ſound of their voice, but that he may worke mightily by their voice, and may quicken the ſame by the power of his Spirit, to the ſaluation of the godly. Thus doth Paule put the Galathians in minde, that they receiued the holy Ghoſt by the hearing of faith, and in another place he ſaith that he is the miniſter of the Spirite and not of the letter. The gift of the tongues and other ſuch like things are ceaſed long agoe in the Church, but the Spirite of vnderſtanding and of regeneration is of force and ſhall alwayes bee of force, which the Lorde coupleth with the externall preaching of the Goſpel, that hee may keepe vsus in reuerence of his word, and may preuent the deadely dotings, wherein braineſicke fellowes inwrappe themſelues, whiles that forſaking the worde, they inuent an erronious and wandering Spirit. But it doth not nor ſhall not alwayes ſo fall out, that all thoſe which heare the word with their outward eares, doe or ſhall alſo receiue the Spirite: and the miniſters do ſeldome light vponupon ſuch hearers as Peter had: who are willing with one conſent to follow God. Yet hee bringeth to paſſe that all the electe feele in themſelueues the conſent of the externall worde and of the ſecret power of the Spirit.

45 The faithfull were astonied. He calleth them faithfull who were as yet poſſeſſed with a wicked errour. So the Lorde doeth not by and by wipe away al clouds of ignorance from his, and yet they doe not darken the praiſe of faith before God, becauſe he pardoneth errours and doeth vouchſafe to fauour it as if it were pure and plaine. And yet it is a wonder, that ſeing they knew that Peter was ſent of God, they would now bee amaſed as at ſome ſtraunge and newe thing, becauſe God giueth the grace of his Spirite to thoſe, to whom hee would hauehave Chriſt nowe preached, but the ſodaine change is the cauſe of this, becauſe whereas God vntill that day, had ſeperated the Gentiles from his people as ſtraungers & aliants, he doth now fauor them both alike, & lifteth them vp into the like degree of honour. Although wee bee alſo taught by this example, howe harde a matter it is for vsus to winde out our ſelues out of our errours once conceiued, eſpecially when they are of any continuance.

46 For they heard them. Hee expreſſeth what gifts of the Spirite were powred out vponupon them, and therewithall he noteth the vſe: to wit, that they had varietie of tongues giuen them, ſo that they did glorifie God with many tongues. Alſo it may be gathered out of this place, that the tongues were giuen them not onelyonly for neceſſitie, ſeing the Goſpel was to be preached to ſtraungers and to men of another language, but alſo to be an ornament and worſhip to the Goſpel. But ambition did afterwarde corrupt this ſeconde vſe, foraſmuch as manie did tranſlate that vntounto pompe and vaine glorie, which they had receiued to ſet forth the dignitie of the heauenly wiſedome: as Paule doth ſharply reproue this fault in the Corinthians. Therefore no maruell if God tooke away that ſhortly after, which he had giuen, and did not ſuffer the ſame to be corrupt with longer abuſe.

47 Peter anſwered. Peter reaſoneth from the thing to the ſigne, for ſeing that Baptiſm is an addition or appurtenance of the ſpiritual grace: he which hath receiued the Spirite, is alſo apt to receiue Baptiſme: and this is the moſt lawfull order, that the miniſter admit thoſe vntounto the receiuing of the vtward ſigne, whom God hath teſtified to be his children by the marke & pledge of his Spirit. So that faith and doctrine are firſt. And whereas vnlearned men inferre thereuppon that infantes are not to bee baptiſed, it is without all reaſon. I graunt that thoſe who are ſtraungers from the Church muſt be taught, before the ſigne of adoption be giuen them: but I ſay that the children of the faithfull, which are borne in the Church, are from their mothers wombe of the houſehold of the kingdome of God. Yea the argument which they vſe prepoſterouſly againſt vsus, do I turne backe vponupon themſelues. For ſeeing that God hath adopted the children of the faithful before they be borne, I conclude thereupon that they are not to be defrauded of the outward ſign. Otherwiſe men ſhal preſume to take that from them which GOD hath granted them. As touching the manifeſt grace of the ſpirit, there is no abſurditie therein, if it folow after baptiſme in them. And as this teſtimonie maketh nothing for maintenāce of their error, ſo it doth ſtrōglie refute the errour of the Papiſts, who tie the grace of the ſpirit to the ſignes, and think that the ſame is fet from heauen with inchantments, as thoſe witches did think that they did pul down the moon with their charmes. But for as much as Luke ſaith that theſe had the holie Ghoſt giuen them who were not as yet baptiſed, he ſheweth that the ſpirit is not included in Baptiſme, Laſtlie we muſt note that the Apoſtles were content with water alone, when as they did baptiſe, and would to God this plaineſſe had bin reteined amongeſt their poſteritie, and that they had not gathered heere and there diuers trifles, whereof baptiſme is ful in poperie. They thinke that the woorthineſſe of baptiſme is adorned with oile, ſalt, ſpittle, waxe candles, whereas they are rather filthie pollutions, which corrupt the pure and natural inſtitution of Chriſt.

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

Commentary on Acts, Part 1 · Chapter 10

p. 233CHAP. X.

CHAP. X.