Commentary on Acts, Part 1 · Chapter 11
CHAP. XI.
1 ANd the Apostles and brethren which were in Iudea, hearde that the Gentiles alſo had embraced the word of God.
2 And when Peter was gone vp to Ieruſalem, thoſe which were of the Circumciſion reaſoned with him,
3 Saying: Thou wentest in vntounto men vncircumſiſed, and hast eaten with them.
4 And Peter began, and expounded to them in order ſaying:
5 I was in the Citie Ioppa, praying, and being in a trance I ſaw a viſion: to wit, a certaine veſſell comming downe from heauen, like a great ſheet; tyed by the fower corners, which came euen vntounto me:
6 Which when I conſidered earnestlie, I ſawe then fower footed beastes of the earth, and wilde beastes, and creeping thinges, and byrds of the heauen.
7 And I heard a voice ſaying to me: Ariſe Peter, ſlea, and eate.
8 Then I ſaid, Not ſo Lorde: Becauſe there neuer entred into my mouth, any common or vncleene thing.
9 And the voice anſwered me the ſecond time from heauen: Prophane not thou thoſe things which God hath made cleane.
10 And this was done thriſe. And they were all receiued into heauen againe.
11 And behold, the ſame houre three men ſtoode nigh the houſe wherein I ſate, being ſent vntounto me from Ceſarea.
12 And the Spirit commaunded me to goe with them, doubting nothing. And they came with mee, and theſe ſixe brethren. And wee entred the mans houſe.
13 And hee tolde vsus howe he had ſeene an Angel ſtanding at his houſe, and ſaying to him: Sende men to Ioppa, and fetch Simon, whoſe ſurname is Peter,
14 Who ſhall ſpeake to thee wordes, whereby thou and all thy houſe ſhall bee ſaued.
15 Furthermore when I began to ſpeake, the holy Ghost fell downe vponupon them, euen as vponupon vsus at the beginning.
16 And I remembered the worde of the Lorde, howe hee had ſaide: Iohn truely hath baptized with water, but you ſhall bee baptized with the holie Ghost.
17 Therefore ſeing that God had giuen them the like gift as vntounto vsus, which beleeued in the Lord Ieſus Christ, who was I that I could let God?
18 When they had hearde theſe thinges, they helde their peace, and glorified God, ſaying: then hath God alſo giuen vntounto the Gentiles repentaunce vntounto life.
1 And the Apoſtles. Whereas Luke declareth that the fame of one houſe which was conuerted, was ſpread abroade eueryevery where amongeſt the brethren, that did ariſe by reaſon of admiration: for the Iewes accounted it as a monſter, that the Gentiles ſhould be gathered vntounto thē, as if they ſhould hauehave heard that there had been men made of ſtones: again the immoderate louelove of their nation did hinder them frō acknowledging the worke of god. For wee ſee that through this ambition and pride, the Church was troubled: becauſe the equalitie which did diminiſh their dignitie was not tollerable. For which cauſe they did contend ſtoutly, to bring the necks of the Gentiles vnderunder the yoke. But for as much as it was foretolde by ſo many propheſies of the prophets, that the church ſhould be gathered of all people after the comming of the Meſſias, and foraſmuch as Chriſt had giuē commandement to his Apoſtles, touching the preaching of the goſpel throughout the whole world, how can it be that the conuerſion of a fewe men ſhoulde moue ſome, as ſome ſtrange thing, and ſhould terrifie other ſome, as if it were ſome monſter? I anſwere, that whatſoeuer was foretold touching the calling of the Gē tiles, it was ſo taken, as if the gentiles ſhoulde bee made ſubiect to the law of Moſes, that they might hauehave a place in the church. But the manner of the calling, the beginning whereof they ſaw then, was not onelyonly vnknowen, but it ſeemed to bee quite contrary to reaſon. For they did dreame that it was vnpoſſible that the Gentiles could bee mixed with the ſonnes of Abraham, and be made one bodie with them, (the ceremonies being taken away) but that there ſhould bee great iniurie done to the couenant of God, for to what end ſerued the law ſaue only to bee the myd wal to note out the diſagreement? Secondly becauſe they were acquainted with that difference during their whole life, the vnloked for newneſſe of the thing doth ſo pearce them, that they did forget all that which ought to hauehave quieted their minds: finally they do not ſtraightway comprehend the myſterie, which as Paul teacheth, was vnknowen to the Angels from the creation of the world.
2 They reaſoned with him. Obſtinacie doeth for the moſt part accōpanie error. This was now a fault hauing in it too groſſe ignorance, in that they did not quietly receiue the Gentiles into their boſom, vnited to them by the ſame Spirite of faith. But they doe not only leape backe, but alſo contend with Peter contentiouſly, and blame him for his fact, which deſerued great praiſe. They heare that the gentiles hauehave embraced the word of God, what letteth them then, from imbracing them, that they may be coupled together vnderunder the gouernment of one God? For what more holy bond can there be, then when al mē with one conſent are coupled & ioyned to God? And why ſhould not thoſe grow together into one body, who make the Meſſias of God their head? But becauſe they ſaw the externall forme of the law broken, they thought that heauen and earth did goe together. And note, that although Luke ſaide before that the apoſtles and brethren had heard this fame, yet he ſpake nothing of offence, but he bringeth in now as it were a new ſect of men, which did contend with Peter. The brethren ſaith he, heard, and there an ende: it followeth, When Peter was come to Ieruſalem thoſe which were of the circumciſion did contend with him: who were vndoubtedlie vnlike to the firſt: againe theſe wordes peri tomes, doe not ſimplie ſignifie the Iewes, but thoſe who were too much addicted to keepe the ceremonies of the lawe. For there were none of Ieruſalem in Chriſts flock at that time, ſaue only thoſe which were circumciſed: from whom then could he diſtinguiſh thoſe men? Laſtly, it ſeemeth to be a thing vnlike to be true that the Apoſtles, and thoſe which were moderate beeing of the number of the faithfull, did attempt this cumbate. For though they had been offended, yet they might hauehave conferred with Peter priuately, & hauehave demanded ſome reaſon of his fact. By theſe reaſons am I moued to think that thoſe are ſaid to be of the circumciſiō, who did make ſo great account of circumciſion, that they graunted no man a place in the kingdom of god, vnleſſe he took vponupon him the profeſſion of the law, and being admitted into the church by this holy rite, did put off vncleanneſſe.
3 VntoUnto men being vncircumciſed. This was not forbidden by the lawe of God, but it was a tradition which came from the fathers. And yet not withſtanding Peter doth not obiect that they dealt too hardly with him in this point, and that he was not bound by the neceſſitie of mans lawe, he omitteth all this defence: and doth only anſwere, that they came firſt vntounto him, & that they were offered vntounto him as it were by the hande of God. And here we ſee the rare modeſtie of Peter, becauſe whereas truſting to the goodneſſe of the cauſe, he might hauehave iuſtly deſpiced vnskilfull men, who did trouble him vniuſtly: yet doth he mildely excuſe himſelfe as it becommeth brethren. This was no ſmall triall, in that hee was vnworthilie accuſed, becauſe he had obeied God faithfully: but becauſe he knew that this lawe was inioyned the whole church, that eueryevery man be ready to giuegive an account of his doctrine and life, ſo often as the matter requireth: & he remembred that he was one of the flocke, hee doth not only ſuffer himſelfe to bee ruled, but ſubmitteth himſelfe willinglie to the iudgement of the church. Doctrine in deede, if it be of God, is placed aboue the chaunce & die of mans iudgement, but becauſe the Lord will hauehave propheſie iudged, his ſeruants muſt not refuſe this condition, that they proue themſelues to be ſuch as they will be accounted. But we ſhal ſee anone how farre the defence both of doctrine, as alſo of facts ought to extend. For this preſent we muſt know this, that Peter doeth willingly anſwere for himſelfe, when his fact is reproued. And if the pope of Rome be Peter his ſucceſſour, why is not he bound by the ſame lawe? Admit we graunt that this ſubmiſſion was voluntarie: yet why doth not the ſucceſſour imitate ſuche an example of modeſtie ſhewed vntounto him? Although we need no long circumſtance here: for if that be true whiche the Popes ſpue out in their ſacrilegious decrees, Peter did treacherouſlie betray and forſake the priuiledges of their ſeat: and ſo hee betraied the ſea of Rome. For after that they hauehave made the Pope the iudge of all the whole world, affirming that he is not ſubiect to mans iudgement: after that they hauehave lifted him vp aboue the cloudes, that being free frō giuing an account, his will and pleaſure may ſtande for a reaſon: they make him foorthwith patrone of the Apoſtolike ſeate, ſtoutlie to defend the priuiledges thereof. Of what great ſluggiſhneſſe ſhall Peter then be condemned, if hee did looſe his right giuen him of God by yeelding ſo cowardly? Why did not he at leaſt obiect, that, that he was free from the lawes, and exempt from the common ſort? But he vſeth no ſuch preface, but entreth the cauſe without making any delay. And let vsus remember, that there is nothing which hindereth vsus from contemning that idoll ſafely, ſeeing that vſurping ſuch vnbrideled tyrannie, he hath blotted himſelfe out of the number of the Biſhops.
And Peter beginning. Becauſe this narration is all one with that which we had in the chapter next going before, and becauſe it is repeated almoſt in the very ſame wordes: if any thing need to be expounded let the Readers repayre thither. The purpoſe of Peter and all the whole ſumme of his ſpeech, ſhall appeare by the concluſion. Yet before I come thither, we muſt briefly mark that he maketh the preaching of the Goſpell the cauſe of ſaluation. Thou ſhalt heare (ſaith he) wordes wherin thou maieſt hauehave ſaluation, not becauſe ſaluation is included in mans voice: but becauſe God offering his ſonne there, vntounto eternal life, doth alſo cauſe vsus to inioy him by faith. This is aſſuredly wonderfull goodneſſe of God, who maketh men miniſters of life, who hauehave nothing, but matter of death in themſelues, and which are not only ſubiect to death in themſelues, but are alſo deadly to others. Neuertheleſſe the filthie vnthankefulneſſe of the worlde bewrayeth it ſelfe in this point, which loething true and certaine ſaluation offered vntounto it, and forſaking it when it lyeth at the feete, doth imagine diuers and vaine ſaluations, in ſeeking which, it had rather gape beeing hungrie, then to bee filled with the grace of God which meeteth it, and is preſent.
16 I remembred the worde of the Lorde. Wee hauehave ſufficiently declared in the firſt chapter, that when Chriſt vttered that ſentence, hee did not make a compariſon between two baptiſmes,Acts. 1.5. but that he intended to declare what difference there was betweene him and Iohn. For as wee diſtinguiſh the ſigne from his truth, ſo it is good to diſtinguiſh the miniſter from the authour: leaſt mortall man challenge that which is proper to God. Man hath the ſigne in his hand, it is Chriſt alone which waſheth and regenerateth. For it skilleth much whether mens mindes be directed in ſeeking the graces of God: becauſe they ſhal not receiue one drop without Chriſt. Therfore there is this generall difference between Chriſt & all the miniſters of the church, becauſe they giuegive the externall ſigne of water: but he fulfilleth and perfourmeth the effect of the ſigne by the power of his Spirite. The Readers were to be admoniſhed of this thing againe in this place: becauſe many doe falſly inferre that Iohns baptiſme & ours are not all one: whiles that Chriſt challenging to himſelfe the ſpirite, doeth leaue nothing for Iohn ſaue water alone.
But if any man truſting to this teſtimonie, do make Baptiſme a colde ſpectacle and voide of all grace of the Spirite, hee ſhall bee alſo greatlie deceiued. For the holy Scripture vſeth to ſpeake two manner of wayes of the Sacramentes. For becauſe Chriſte is not vnfaithfull in his promiſes, he doth not ſuffer that to be vain which he doth inſtitute. But when as the ſcripture doth attribute to baptiſme ſtrength to waſh & regenerate, it aſcribeth al this to Chriſt, and doth onlie teach what he woorketh by his ſpirit by the hand of man and the viſible ſigne. Where Chriſt is thus ioined with the miniſter and the efficacy of the ſpirit with the ſign,Tit. 3 5. there is ſo much attributed to the ſacraments as is needful. But that coniunction muſt not be ſo confuſed, but that mens mindes being drawn from mortal and frail things, and things like to themſelues, and from the elements of the world, they muſt learn to ſeek for ſaluation at Chriſtes hande, & to look vntounto the power of his ſpirit alone: becauſe he miſſeth the mark of faith, whoſoeuer turneth aſide euen but a little from the ſpirit vntounto the ſignes: & he is a ſacrilegious perſon, who taketh euen but an inch of Chriſtes praiſe, that he may deck, man therewith. And we muſt alſo remember, that Chriſt did comprehend vnderunder the word ſpirit, not only the gift of tongues and ſuch like things, but all the whole grace of our renuing. But becauſe theſe gifts were an excellent argument of Chriſt his power, this ſentence may wel bee applyed vntounto them: I will make this more plaine: ſeeing that Chriſt did beſtow vponupon the Apoſtles the viſible graces of the Spirite, hee did plainly declare that the Spirite was in his hand. So that by this meanes he did teſtifie, that he is the alone authour of cleanneſſe, righteouſneſſe, & of the whole regeneration. And Peter applyeth it vntounto his purpoſe thus, that for as muche as Chriſte did goe before, carrying with him the force of Baptiſme, it became him to followe with the addition, that is, the outwarde ſigne of water,
17 Who was I. Now doe we ſee to what end Peter made that narration: to wit, tha he might declare, that God was the authour and gouernour of all the whole matter. Therefore the ſtate of the queſtion conſiſteth in the authoritie of God: whether meat bee not of more weight then mens counſels. Peter affirmeth that hee did nothing but that which was rightly and orderly done, becauſe he obeied god: hee ſheweth that he preached the doctrin of the goſpel, neither amiſſe, neither raſhly, where Chriſt beſtowed the graces of his Spirit. The approbatiō of our doctrine, and alſo our deedes muſt be brought to this rule ſo often as mē call vsus to an account. For whoſoeuer ſtayeth himſelfe vponupon the commā dement of god, he hath defence enough: if men be not content, there is no cauſe why he ſhould paſſe for their iudgements any more. And Hereby wee gather that the faithfull miniſters of gods worde, may in ſuch ſort giuegive an account of their doctrine, that they may no whit impayr the credite and certaintie thereof: to wit, if they ſhew that it was giuen thē by God, but if they ſhall deale with vniuſt men, who will not be enforced with the reuerence of God to yeeld, let vsus let them alone with their obſtinacie, appealing vntounto the day of the Lorde. And we muſt alſo note, that we doe not only reſiſt God by ſtriuing againſt him, but alſo by lingering, if we doe not that which our calling requireth and which is proper to it. For Peter ſaith, that he cannot denie baptiſme and brotherly fellowſhip to the Gentiles, but that he ſhould be an enemie to God. But he ſhould hauehave aſſayed nothing which was manifeſtly contrarie to the grace of God. That is true in deed, but he which doth not receiue thoſe whom god offereth, and ſhutteth the gate which god openeth, he hindereth the work of God ſo much as in him lieth: as we ſay at this day, that thoſe men make warre againſt god, who are ſet againſt the baptiſing of infants: becauſe they moſt cruelly exclude thoſe out of the church whō god hath adopted into the church: and they depriue thoſe of the outward ſigne whom God vouchſafeth to call his children. Like vntounto this is that kind of reſiſting, in that many diſſemblers, who, whiles they bee magiſtrates ought to aſſiſt according to their office, the martyres of Chriſt, goe about to ſtop their mouthes and to take from them their libertie. For becauſe they hate the truth, they woulde hauehave it ſuppreſſed.
18 When they heard theſe things they were quieted. The end doth ſhew that thoſe were not moued with malice, which did contend with Peter. For this is an euident ſigne of godlineſſe, in that beeing throughly inſtructed touching the will of God, they ceaſe foorthwith to contend. By which example we are taught that thoſe are not to be deſpiſed, who being offended through vnaduiſed zeale, reproue any thing wrongfully: but that their conſciences muſt be appeaſed by the worde of god, which are troubled by errour, and that their docilitie is tryed at leaſt thus far foorth. As touching vsus, we doe hereby in like ſort learne, whereuppon our iudgemēt muſt depend: namely, vponupon the ſole & ſimple beck of god. For this honor is due to him, that his will be to vsus the certaine and principall rule of truth and iuſtice. So often as it is requiſite for vsus to know the cauſe of any thing, the Lorde doth not conceale the ſame from vsus: but to the end he may accuſtome our faith vntounto iuſt obedience, hee telleth vsus ſometimes ſimply and plainely that this or that thing pleaſeth him. Hee which graunteth libertie to himſelfe to inquire farther, and taketh a delight in his curioſitie, doth nothing els but throw himſelf headlong with diueliſh boldneſſe. And Luke doth not only declare that theſe men held their peace, but that they gaue glory alſo to God. Some are inforced by ſhame to hold their peace, who notwithſtanding keepe in that in their minds, which they dare not vtter. That is rather a diſſemblance of modeſtie, thē docilitie. But theſe men doe ſo throughly ſubmit themſelues to God, that they are not afraide nor aſhamed to recant by and by.
Then hath God. Luke doth briefly declare in theſe wordes, what the goſpell containeth, and to what end it tendeth: to wit, that God may reconcile men to himſelfe, being renued by his Spirite. The worde Repentaunce, alone is expreſſed in this place: but when he addeth vntounto life, it appeareth plainly that it is not ſeparated from faith. Therefore whoſoeuer will rightly profit, in the goſpel, let him put off the old man and thinke vponupon newneſſe of life: that done let him know for a certaintie that he is not called in vain vntounto repentance,Ephe. 4.22. but that there is ſaluation prepared for him in Chriſt. So ſhall it come to paſſe that the hope & aſſurance of ſaluation ſhall reſt vpō the free merciemercy of god alone, & that the forgiuenes of ſins ſhall notwithſtanding be no cauſe of ſluggiſh ſecuritie. This member to giuegive repentance, may be expoūded two maner of wayes: either that God graunted to the Gentiles place for repentaunce, when as hee would hauehave his goſpel preached to them: or that he circumciſed their heartes by his Spirite, as Moſes ſaith: and made them fleſhy harts of ſtonie hearts, as ſaith Ezechiel. For it is a worke proper to God alone, to faſhion,Deut. 30.6. Eze. 11.9. and to beget men againe, that they may begin to bee new creatures: and it agreeth better with this ſecond ſenſe, it is not ſo much racked, and it agreeth better with the phraſe of ſcripture.
19 Thoſe therfore which were diſperſed by reaſon of the tribulation which happened about Steeuen, went into Phenicia, and Cyprus, and Antioch, ſpeaking the word to none, ſaue only to the Iewes.
20 And there were certain of them men of Cyprus and Cyrena, who entering into Antioch, ſpake with the Grecians, preaching the Lord Ieſus.
21 And the hand of the Lord was with them, Therfore a great number when they beleeued were turned vntounto the Lord.
22 And the tidings of them came vntounto the eares of the church which was at Ieruſalem, and they ſent Barnabas that he might goe to Antioch.
23 Who when he was come and had ſeen the grace of god, he reioyced, and did exhort all, that with purpoſe of heart they would continue cleeuing to the Lord.
24 Becauſe he was a good man, and full of the holy ghost and faith. And there was a great multitude added vntounto the Lord.
19 Thoſe which were ſcattered abroad. Luke returneth now vntounto the former hiſtorie & vntounto that which folowed in the ſame. For he had ſaid before, that after that Steeuen was ſlain, the crueltie of the wicked increaſed, & many fled hither & thither for feare: ſo that the Apoſtles were almoſt left alone at Ieruſalē. whēas the church was thus torn in peeces, & feare did cauſe thoſe which were fled to keep ſilence, or els contempt of ſtrangers. He declareth that that euent did folow which no man woulde hauehave hoped for: for as the ſeed is ſowen that it may bring foorth frute: ſo it came to paſſe through their flight & ſcattering abroad, that the goſpel was ſpred abroad in nations which were farre of, which was included before within the walles of one citie as in a barne. In like ſort it came to paſſe that the name of Chriſt paſſing ouer mountains & ſeas, did flow euen vntounto the fartheſt parts of the world. And by this meanes according to the propheſie of Eſay, the conſumption did abound in righteouſnes. If ſo many godly mē had not been expelled out of Ieruſalem, Cyprus had heard nothing, Phenicia had heard nothing of Chriſt: yea Italy & Spain which wer farther off had heard nothing. But the Lord brought to paſſe that of many torne mēbers did ariſe mo bodies. For how came it to paſſe that there were churches gathered at Rome & at Puteolum ſaue onelyonly becauſe a few exiled men, & ſuch as fled away had hrought the Goſpell thither with them? And as God did at that time make the indeuours of Satan fruſtrate after a wonderfull ſort, ſo we need not doubt but that euen at this day he will make to himſelf triumphes of the croſſe and perſecution: that the church may better grow together though it be ſcattered abroad. Phenicia ioyneth to Syria & is nigh to Galilee. Antioch is a moſt famous citie of Syria, at which part it is ioyned to Cilicia.
Speaking to none. Peraduenture they were letted not only with fear of perſecutiō, that they durſt not ſpeake to the Gentiles, but alſo with that fooliſh religion,Mar. 16.15. in that they thought that the childrens bread was throwen to the dogs, wheras notwithſtanding Chriſt had commanded that the goſpel ſhould be preached to all the world after his reſurrection.
20 Luke doth at length declare that certain of thē brought this treaſure euen vntounto the Gentiles. And Luke calleth theſe Grecians not ellenes but elleniſtai. Therfore ſome ſay that thoſe came of the Iewes; yet did they inhabit Grecia, which I do not allow. For ſeing the Iewes whom he mētioned a little before, wer partly of Cyprus, they muſt needs be reckoned in that nūber: becauſe the Iewes count Cyprus a part of Grecia. But Luke diſtinguiſheth thē frō thoſe, whom he calleth afterward ellenistas. Furthermore, foraſmuch as hee had ſaide that the worde was preached at the beginning only to the Iewes, & he ment thoſe who being baniſhed out of their owne countrie, did liue in Cyprus & Phenicia, correcting as it were this exception, he ſaith, that ſome of them did teach the Grecians. This contrarietie doth cauſe me to expound it of the Gentiles. For Luke his meaning is, that a few did more freely preach the Goſpell, becauſe the calling of the Gentiles was not vnknowen to thē. But the conſtancie of them all deſerueth no ſmall prayſe, becauſe being deliuered as it were out of the midſt of death, they are not afraid to do their dutie toward God euen with danger: whence we gather to what end, & how far foorth chriſtians may flie perſecution: to wit, that they may ſpende the reſidue of their life in ſpreading abroad the glory of God. If any man demaund how it came to paſſe, that ſtrangers lately comming and ſuch as might hauehave bin ſuſpected among all the Iewes, & hated of them, becauſe they were baniſhed out of Ieruſalem, were ſo bold: I anſweare that this came to paſſe through the ſingular motion of God, & that they conſulted together ſodainly, according to the occaſion offered them. For this deliberation is not of fleſh and blood.
21 The hand of the Lord was. Luke proueth by the ſucceſſe, that the goſpel was offered vntounto the Gentiles alſo by the brethren of Cyprus & Cyrenea not raſhly nor vnaduiſedly: becauſe their labour was frutefull and profitable. But ſuch increaſe ſhould neuer hauehave folowed, vnleſſe god had commaunded & fauoured. Therfore it followeth that it pleaſed god that the Gententiles ſhould be called. The hand as it is wel knowē, doth ſignifie power & ſtrength. Therfore this is Luke his meaning, that god did teſtifie by his preſent aid that the Gentiles were called together with the Iewes through his directiō, to be made partakers of the grace of Chriſt. And this bleſſing of God, ſerued not a little to confirme the minds of all men. This place did alſo teach vsus, that what paines ſoeuer the miniſters of God take in teaching, it ſhalbe all vaine and voide, vnleſſe God bleſſe their labours from heauen.1. Cor. 3. For we may plant and water, as Paule teacheth, but the encreaſe commeth from God alone, in whoſe hande the hearts of men are, that he may bend and frame the ſame at his pleaſure. Therefore as often as we are to intreate of faith, let vsus alwayes remember this ſpeech, that God wrought by his miniſters, and that hee made their doctrine effectuall by his hand, that is, by the ſecrete inſpiration of the Spirite. Therefore let the miniſter attempt nothing truſting to his owne wit and induſtrie, but let him commit his labour to the Lord, vponupon whoſe grace the whole ſucceſſe dependeth: and where doctrine ſhall worke effectually, let thoſe which ſhal beleeue thank god for their faith. Furthermore, we muſt note that which Luke ſaith, that many were turned vntounto god by faith: becauſe he doth very well expreſſe the force and nature of faith, that it is not idle and cold, but ſuch as reſtoreth mē (who were before turned away from god) vntounto his gouernment, and bindeth them vntounto his righteouſneſſe.
22 And the tidinges. If this report had been brought before Peter did excuſe himſelfe, thoſe good men ſhould hauehave been reproued of manye whoſe miniſterie notwithſtanding god had ſealed with the grace of his Spirit: but that ſuperſtition was now wiped away out of their minds, foraſmuch as god had by euident ſignes declared, that no nation ought to be counted profane. Therefore they contend no longer, neither doe they count it a point of raſhneſſe, that ſom durſt preach Chriſt vntounto the gentiles, but by ſending helpe, they teſtifie that they allowe that which they had done: Furthermore, this was the cauſe why they ſent Barnabas. The Apoſtles did at that time beare all the burden of the kingdome of Chriſt: therefore it was their dutie to frame and ſet in order churches euerie where: to keepe all the faithfull whereſoeuer diſpearſed in the pure conſent of faithe: to appoint miniſters and paſtours whereſoeuer there was any number of the faithfull. The craftie wilineſſe of Satan is well knowen: ſo ſoone as he ſeeth a gate ſet open for the goſpel, he indeuoureth by al meanes to corrupt that which is ſincere: whereby it came to paſſe, that diuers hereſies brake out togeather with Chriſtes doctrine. Therefore the greater giftes eueryevery Churche hath, the more careful … it to be, leaſt Satan mixe or trouble any thing amongſt the ig… and thoſe who are not as yet eſtabliſhed in the right faith: be… the …eſt matter in the worlde to corrupt corne in the blade. … …abas was ſent to bring them farther forwarde in the … ſet things in ſome certaine order, to giuegive the building which was … ſome forme, that there might be a lawfull ſtate of the church.
23 When he … the grace of God. By theſe wordes Luke teacheth firſt, that the go…pel which they had receiued, was true: ſecondly, that Barnabas ſou…t nothing els but the glorie of Chriſt. For when he ſaith that he ſaw the grace of …od, & that he exhorted them to goe forward, hereby we gather, that they were wel taught. And the ioy is a teſtimonie of ſincere godlines. Ambicion is euermore enuious & malicious: ſo that we ſee many ſeeke for prayſe by reprouing other men, becauſe they are more deſirous of their owne glory then of the glory of Chriſt. But the faithfull ſeruants of Chriſt muſt reioice (as did Barnabas) when they ſee the goſpel encreaſe, by whomſoeuer God ſhall make his name knowen. And aſſuredly thoſe which help one another, ſo that they acknowledge that all the effect which ſpringeth thence is the worke of God, wil neuer enuie one another, neither will they ſeeke to carpe one another, but will with one mouth and minde prayſe the power of God. Againe, this is worth the noting, that Luke doth artribute the faith of the men of Antioch, and whatſoeuer was worthie praiſe there, to the grace of God. He might hauehave reckoned vp all thoſe vertues which might make for the commendation of men: but hee comprehendeth what excellencie ſoeuer was in that church vnderunder this word grace. Laſtly, we muſt note Barnabas his exhortatiō. We hauehave alreadie ſaid that Barnabas did ſubſcribe to the former doctrine which they had embraced: but leaſt doctrine fal away, it is moſt requiſite that it be throughly imprinted in the minds of the faithfull by continuall exhortations. For ſeeing that we hauehave to encoūter cōtinually with ſo many & ſuch ſtrong aduerſaries, & our mindes are ſo ſlipperie, vnleſſe euerie man arme himſelfe diligently, it wil by & by fall away, which thing infinite numbers doe ſhew to be true, by their falling away. Whereas he ſetteth downe this manner of perſeuerance, that they continue with purpoſe of hearte: wee are hereby taught that faith hath taken deepe roote then, when it hath a place in the hearte. Wherefore it is no maruell, if ſcarce one of tenne of thoſe who profeſſe faith doe ſtand vntounto the end, ſeing that verie few know what the affection and purpoſe of heart meaneth.
24 For he was a good man. Barnabas is commended with the commendation of the holy Ghoſt: yet we muſt knowe that there was reſpect had not ſo much of him as of vsus. For all thoſe are condemned of vngodlineſſe and malice, who enuie other mens labours, and are grieued when they ſee the ſame hauehave good ſucceſſe.
Alſo wee muſt note the Epithites vſed in the deſcription of a good man, full of the holy Ghoſt, full of faith. For after that hee had ſaid that hee was an vpright and good man, he ſheweth from what fountaine this goodneſſe did flowe, that abandoning the affections of the fleſh, hee did with all his heart imbrace godlines, hauing the ſpirit to be his guide. But why doth he ſeparate faith from the Spirite, whoſe gift it is? I aunſwere, that it is not named ſeuerallie, as if it were a diuers thing, but it is rather ſet, foorth as a principal token, whereby it might appeare that Barnabas was full of the holy ghoſt.
There was a great multitude added. Though the number of the godlie was alredie great, yet Luke ſaith, that it increaſed by Barnabas his comming. Thus doth the building of the church go forward when one doth helpe another with mutuall conſent, and one doeth gently allowe that which another hath begun.
25 And Barnabas went to Tarſus to ſeeke Saul.
26 And when he had found him he brought him to Antioch. And it hapned that they liued a whole yeere in the church, & did teach a great multitude, ſo that at Antioch the diſciples were first called chriſtians.
25 Barnabas his ſimplicitie is commended to vsus nowe the ſeconde time, that whereas he might hauehave borne the chiefeſt ſwinge at Antioch yet went he into Cilicia, that he might fet Paull thence, who hee knewe ſhould be preferred before him. Therfore we ſee how, forgetting himſelfe he reſpecteth nothing, but that Chriſt may be chiefe, how hee ſetteth before his eyes the edifying of the church alone, how he is content with the proſperous ſucceſſe of the Goſpel. Therefore Barnabas is no whit afraid leaſt Paul doe any whit debaſe him by his comming, ſo hee glorifie Chriſt.
26 He addeth afterward, that ſuch a holy concord was bleſſed from heauen: for this was no ſmall honour, that the holy name of chriſtians beganne there for all the whole worlde. Though the Apoſtles had been long time at Ieruſalem, yet god had not vouchſafed to beſtowe vponupon his church which was there, this excellent title of his ſonne: whether it were becauſe at Antioch much people was growne together into one bodie, as well of Iewes, as of Gentiles: or whether it were becauſe the churche might bee better ordered in time of peace: or becauſe they were more bolde to confeſſe their faith. There were in very deed chriſtians both at Ieruſalem and alſo in Samaria before that time: and we know that Ieruſalem was the firſt fountaine from which chriſtianitie did flowe. And what is it els to be a diſciple of Chriſte, but to be a chriſtian? But when they began plainely to bee called that which they were, the vſe of the name ſerued greatly to ſet foorth the glory of Chriſte, becauſe by this meanes they referred all their religion vntounto Chriſte alone. This was therefore a moſt excellent worſhip for the citie of Antioch, that Chriſt brought foorth his name thence like a ſtanderd, whereby it might bee made knowen to all the worlde that there was ſome people whoſe Captaine was Chriſt, and which did glory in his name. But and if Rome had ſuch a colour of pride, who were able to ſuffer the proud boaſtings of the Pope and his adherents? They woulde then not without cauſe thunder out, that Rome is the mother and head of al churches: but it is wel, that ſeeing they challenge to themſelues whatſoeuer, when they come to the matter, they are found altogether vaine, yea Antioch it ſelfe doth plainlie proue, that the eſtate of one place is not continuall, Admit we graunt the Romanes theſe plauſible titles. We hauehave been ſomtimes: ſhall they yet be ſo bold as to take one halfe of that which belongeth to Antioch? And is the dignitie of Antioch the greater nowe, becauſe the Chriſtians had their name thence? Yea it is rather a manifeſt mirrour of the horrible vengeance of God. For ſeeing there is nothing to be ſeen there but euill fauoured waſtineſſe, it remaineth that wee learne to humble our ſelues vnderunder the mightie hand of God, and that wee knowe, that vnthankeful men hauehave not ſo much libertie graunted them, that they may freely mocke God.
27 In thoſe dayes came prophets from Ieruſalem to Antioch.
28 And one of them named Agabus aroſe, and ſignified by the Spirit, that there ſhould be a great famine throughout the whole worlde, which happened vnderunder Claudius Caeſar.
29 And as eueryevery one of the diſciples was able, they decreed euerie man to ſende ſuccour to the brethren which dwelt in Iudea.
30 Which thing they did, ſending it vntounto the Elders by the hands of Barnabas and Saul.
27 Luke commendeth in this place the faith of the men of Antioch by the frute, becauſe they indeuoured to relieue the pouertie of that church (from whence they receiued the goſpel) with their abundance: & that did they vnrequeſted. Such earneſt care for the brethren doth ſufficiētly declare how ſeriouſly they worſhipped Chriſt the head of al. Luke doth ſignifie that the fame of that church was ſpread abroade: when hee faith, that there came excellent men thither from Ieruſalem. But for as much as the word Prophet is taken diuers waies in the new teſtament, as we may learne by the former Epiſtle to the Corinthians, thoſe are called prophets in this place, who were indued with the gift of propheſiyng as the foure daughters of Philip ſhall hauehave the ſame title giuen them hereafter. And foraſmuch as the foretelling of the famine is attributed to Agabus alone, we may hereby gather, that this was graunted to eueryevery one by a certaine meaſure to know things to come.
28 He ſignified by the Spirit. Luke doth plainely expreſſe that the Spirite of God was the authour of this propheſie, that wee may knowe that it was not a coniecture taken by the ſtarres or ſome other naturall cauſes: again, that Agabus did not play the Philoſopher after the maner of men: but he vttered that which God had appointed by the ſecrete inſpiration of the Spirit. Barrenneſſe may indeed be ſomtimes fortold by the diſpoſition of the ſtarres, but there is no certaintie in ſuch foretellinges, both becauſe of the oppoſite concourſes, and alſo eſpecially, becauſe god doth gouerne earthly things at his pleaſure, farre otherwiſe than can be gathered by the ſtarres, that he may lead men away from the peruerſe beholding of ſtarres. And although theſe foretellings hauehave their degree, yet the propheſies of the Spirit doe far exced them. But it ſeemeth that the foretelling of the famine was vnluckie, and not to be wiſhed for: for to what end was it for mē to be made miſerable before their time, by hauing the vnhappy euent fortold? I anſwer, that there be many cauſes, for which it is expedient that men ſhould be warned before in time whē the iudgements of God hang ouer their heads, & puniſhmentes due to their ſins. I omit others which are vſuall in the prophetes, bicauſe they hauehave a ſpace graūted wherin to repēt, that they may preuent gods iudgement, who hauehave prouoked his wrath againſt thēſelues: bicauſe the faithfull are inſtruct in time, to arme themſelues with patiēce: becauſe the obſtinate wickedneſſe of wicked men is conuict: becauſe both good and euill learne that miſeries doe not come by chaunce, but that they are puniſhments wherewith God doth puniſhe the ſinnes of the world: becauſe thoſe are awaked out of their ſleepe and ſluggiſhneſſe by this meanes, who tooke great delight in their vices. The profit of this preſent propheſie appeareth by the text, becauſe the men of Antioch were thereby pricked forwarde to releeue their brethren which were in miſerie.
Which happened vnderunder Claudius. Suetonius alſo maketh mention of this famine, who ſaieth that there were cruſtes or ſhardes throwen at Claudius his head in the middeſt of the market, and that he was ſo ſore afraid of ſtoning, that he had a ſingular care afterward during his whole life, to make prouiſion for victuall. And Ioſephus in his fifteenth booke of antiquitie, ſaith: that Iudea was ſore oppreſſed with ſcarcitie, by reaſon of continuall drought.
29 But here ariſeth a queſtion, ſeeing that the miſerie was common to all, why ought they rather to hauehave ſuccoured one people, then all the reſt? I anſwere, that for as much as Iudea was impoueriſhed with great deſtructions of warres and other miſeries, the men of Antioch were not without cauſe more mooued with the miſeries of the brethren whiche were there: ſecondly, the greater the rage of the enemies was, the more wretched was the eſtate of the brethren. Finally, Paul doth ſufficiently declare in the Epiſtle to the Galathians,Gal. 3. that Iudea had certaine eſpeciall neceſſities, whereof all other had regard not without cauſe. And this thankefulneſſe deſerued no ſmall commendations, in that the men of Antioch thought that they ought to helpe the needie brethren from whom they had receiued the goſpell. For there is nothing more iuſt then that thoſe ſhoulde reape earthly thinges who hauehave ſowen ſpirituall things. As eueryevery man is too much bent to prouide for himſelfe: euerie man might readilie hauehave excepted and obiected: Why ſhall not I rather prouide for my ſelfe? But when they call to minde howe greatly they are indebted to the brethren, omitting that carefulneſſe, they turne them ſelues to help them. In ſumme, this almes had a double end: for the mē of Antioch did the dutie of charitie toward their needy brethren, & they did alſo teſtifie by this ſigne, what great account they made of the Goſpell, whiles that they honoured the place whence it came.
As euerie man was able. Wee ſee the men of Antioch obſerue in this place, that meane, which Paul preſcribeth to the Corinthians: whether they did this of themſelues,2. Cor. 8.6. or being inſtructed by him: and it is not to bee doubted, but that hee continued like to himſelfe in both places. Therefore wee muſt follow this rule, that euerie one, conſidering how much is graunted him, impart the ſame courteouſly with his brethren as one that muſt giuegive an account: ſo ſhall it come to paſſe that he which is but poore ſhal hauehave a liberal mind, & that a ſmal reward ſhalbe counted a fat & gorgeous ſacrifice. By this word determined, Luke giueth vsus to vnderſtand, that theyr oblation was voluntarie. Which thing ought ſo to be, as Paul teacheth, that we reach out our hand vntounto the needie,2. Cor. 9.7. not as cōſtrained, but cheerefully. Whē as he nameth eueryevery one it is all one as if he ſhuld ſay, That one did not preſcribe another a law, neither did they burthē one another with their preiudice, but that eueryevery mā did beſtow his liberalitie as ſemed good to himſelf. and we muſt note the word diaconias, wherby we are taught that rich mē hauehave greater abūdance giuen thē vponupon that conditiō, that they may be the miniſters of the poore in the diſpenſation cōmitted to thē by God. Laſtly, Luke teacheth that the bleſſing was ſent not to all the whole nation, but only to thoſe that were of the houſholde of faith: not becauſe wee ought neuer to vſe any bountifulneſſe or curteſie toward the vnbeleeuers, ſeeing louelove ought to extend it ſelfe vntounto all mankinde: but becauſe thoſe ought to be preferred, whome God hath ioined and linked to vsus more neere, and with a more holy band.
30 Sending it vntounto the Elders. Wee muſt note two thinges in this place, that the men of Antioch did chooſe faithfull men, and of knowen honeſtie to carrie their bleſſing: ſecondly, that they ſent it vntounto the Elders, that they might wiſely beſtow the ſame. For if almes be throwē into the midſt of the common people, or bee ſet in the midſt where euerie one may take what he will, eueryevery man will by and by take it to himſelf as if it were ſome common pray: and ſo he that is moſt bolde will defraude the needie, yea through his gredineſſe hee will cut the throates of the hungrie. Therefore let vsus marke theſe places, which teach that we muſt not only deale vprightly and faithfully, but that there is alſo an order & wiſedome required as well in making choice, as in all our adminiſtratiō. Thoſe are called Elders in whoſe hands the gouernment of the church was, among whom the Apoſtles were chiefe: the men of Antioche refer the holy money (which they had appointed for the poore) to their diſcretiō. If any mā obiect that this was the office of the deacōs, foraſmuch as the Apoſtles did denie that they could both ſerue tables, and attend vponupon doctrine, the anſwere is eaſie, that the Deacons were appointed ouer tables in ſuch ſort, that yet notwithſtanding they were vnderunder the Elders, neither did they any thing but at their appointment.