Commentary on Acts, Part 1 · Chapter 5
CHAP. V.
1 ANd a certaine man, called Ananias, with Sapphira his wife ſolde a poſſeſſion.
2 And he kept backe part of the price, his wife knowing thereof: and bringing part, he laid it at the Apostles feete.
3 And Peter ſaide, Ananias, why hath Sathan filled thine heart, that thou ſhouldeſt lie to the holy Ghoſt, and keepe backe part of the price of the ground?
4 Did it not remaining remaine to thee? and being ſold, was it not in thy power? how is that thou hast put this thing in thy heart? thou hast not lyed to men, but to God.
5 And when Ananias heard theſe wordes, falling, he yeelded vp the ghost, and there came great feare vponupon all thoſe which had heard theſe things.
6 Furthermore the yonge men which were preſent, gathered him vp, and carrying him out, they buried him.
1 Thoſe thinges which Luke hath reported hitherto, did ſhewe that that companie which was gathered togither vnderunder the name of Chriſt was rather a companie of Angels than of men. Moreouer that was incredible vertue, that the rich men did diſpoile themſelues of their owne accord, not onelyonly of their money, but alſo of their land, that they might relieue the poore. But now he ſheweth that Satan had inēnted a ſhift to get into that holy companie: & that vnderunder color of ſuch excellēt vertue. For he hath wonderfull wiles of hypocriſie to inſinuate himſelfe. This way doth Sathan aſſault the Church, when as he cannot preuaile by open war. But wee muſt ſpecially in this place hauehave reſpect vntounto the drift of the holy Ghoſt. For in this hiſtorie he meant to declare, firſt how acceptable ſingleneſſe of heart is to God, and what an abhomination hypocriſie is in his ſight: ſecondly howe greatlie hee alloweth the holy and pure policie and gouernment of his Church. For this is the principall point, the puniſhment wherewith God puniſhed Ananias and his wife. As the greatneſſe thereof did at that time terrifie them all, ſo it is vntounto vsus a teſtimonie, that God cannot abide this vnfaithfulneſſe, when as bearing a ſhew of holines where there is none, we do mocke him contemptibly. For if hauing weighed all the circumſtances, we be deſirous to know the ſumme: Luke condemneth no other fault in Ananias, than this, that he meant to deceiue God and the Church with a faigned offering. Yet there were more euils packed vnderunder this diſſimulation: the contempt of God, whom he feareth not, though hee knewe his wickedneſſe: ſacrilegious defrauding, becauſe hee keepeth backe parte of that which hee profeſſed to bee holy to God: peruerſe vanitie and ambition, becauſe hee vaunteth himſelfe in the preſence of men without hauing any reſpect vntounto Gods iudgement: want of faith, becauſe he would neuer hauehave gone this way to worke, vnleſſe he had miſtruſted God: the corrupting of a godlie and holy order: furthermore the hypocriſie it ſelf was a great offence of it ſelfe. The fact of Ananias did beare a goodlie ſhew, although he had giuen onelyonly the halfe of his lande. Neither is this a ſmall vertue, for a rich man to beſtow the halfe of his goods vponupon the poore:Prou. 15.8. but the ſacrifices of the vngodly are an abhomination to God: neither can any thing pleaſe him, where the ſingleneſſe of heart is wanting.Luke. 21.2. For this cauſe is it that Chriſt maketh more account of the two mites offered by the widdowe, than of the great ſummes of others, who of their great heapes giuegive ſome part. This is the cauſe why God doth ſhewe an example of ſuch ſharpe puniſhment in Ananias. Nowe let vsus note euerie point by it ſelfe. He laide it at the feete of the Apoſtles. Loe what ambition doth. Ananias is aſhamed, not to be accounted one of the beſt. therefore although hee be greedie of monie, yet to the ende he may purchaſe a name amongſt men, hee depriueth himſelfe of ſome part of his riches. In the meane while hee doeth not conſider that hee lyeth and diſceiueth in the ſight of God, and that God will puniſh this lye. So it is, that he honoreth the Apoſtles feete, more than Gods eyes. Wherefore wee muſt take good heede, that when wee doe well, wee doe not ſeeke to bee praiſed of the by ſtanders: and it is not without cauſe that Chriſt ſaieth, that it is profitable for vsus, when wee giuegive our almes, to hauehave the left hande ignorant of that which the right hand doth.
3 And Peter ſaide. Howe did Peter knowe Ananias his fraude and purloigning? vndoubtedly by the reuelation of the Spirite. Therefore Luke ſignifieth vntounto vsus, that the Apoſtles did after a ſort repreſent gods perſon, and ſupplie his roome. If the Spirite of God by the mouth of a mortall man, do ſo ſore vrge an hypocrite, being otherwiſe painted with the beautifull colour of vertues, how ſhall the reprobate abide the voice of god himſelf, with the ſound of the trūpet, when they ſhal appear before his iudgement ſeat? Furthermore Peter pointeth out the cruelnes and horriblenes of the offence, by his queſtion, when he ſaith, that Satan had filled the hart of Ananias. For there is no man whoſe hart is not pricked with the prickes of Satan: and all men are alſo many wayes tempted, yea theſe temptations pearce into their minds: but where Satan poſſeſſeth the hart, he reigneth in the whole man, hauing as it were expelled God. This is a ſigne of a reprobate, to be ſo addicted and giuen ouer to Satan, that the Spirit of God hath no place. That which followeth afterward concerning lying, may hauehave a double ſenſe: either that he did falſely beare a ſhew of the Spirit, or that he lyed againſt the Spirit. And in deede it is word for word Mentiri Spiritum: but foraſmuch as the Greeke word Pſeudeſthai is ioyned with a double accuſatiue caſe, & that doth better agree with the text, I am rather of this minde, that Ananias is reprehended, becauſe he did lie falſely to the holy Ghoſt. Which he confirmeth ſhortly after, when he vpbraideth this vntounto him, that he hath lyed vntounto God and not vntounto men. Wherefore we muſt take great heed, that hypocriſie reigne not in vsus: which hath this wickednes proper to it, to goe about to diſceiue God, and as it were, cornicum oculos configere, to goe about to make blinde thoſe which are most wiſe: which cannot be without a diſloyall and vnſeemely mocke. Wherfore it is not without cauſe that Peter ſaieth, that where this commeth to paſſe, the heart is poſſeſſed of Satan. For who durſt (vnles he were void of reaſon) ſo blaſpheme God? Therfore Peter asketh him as of ſome wōder: becauſe ſuch blindneſſe is horrible.
4 Did it not remaining. This amplifieth the offence, becauſe he ſinned being enforced by no neceſſitie. For ſeeing it is no iuſt or lawful excuſe to hauehave been prouoked by ſome other meanes, how much worſe is it to run headlong vntounto wickedneſſe willingly, and as it were of ſet purpoſe to pull downe Gods vengeance? We gather out of this, that no man was enforced to ſell his goods or landes. For Peter ſaieth that Ananias had free libertie to keep both his land and his money: becauſe in the ſecond member the field which was ſold, is takē for the price it ſelf. Therfore he ſhould neuertheles hauehave been counted faithfull, though he had kept that which was his owne. Whereby it appeareth that they are mē deſtitute of their right wits, who ſay that it is not lawful for the faithfull to hauehave any thing of their owne.
Thou haſt not lied to men but to God. Although the wordes be diuerſly conſtrued, yet doe I not doubt but that this confirmeth the former ſentence. For hypocrites do ſo inwrappe themſelues in ſo many ſhifts, that they thinke they hauehave nothing to doe with God. And Peter ſpeaketh thus expreſly, becauſe Ananias had deceiued the church.Mat. 18.20. But he ought to hauehave conſidered, that, Where two or three bee gathered together in the name of Chriſt, he is preſent there as the chief gouernour: yea hee ought to hauehave behaued himſelfe no other wiſe in that aſſemblie, than if he ſhould hauehave ſeene God with his eyes. For ſeeing that God wil reigne in the Church, if we giuegive him any reuerence, wee muſt reuerence that rule and gouernement religiouſly, which hee exerciſeth by his woorde. The Apoſtles were in deed men, but not priuate men:1. Cor. 3.16. & 17. & 6.19 becauſe God had put them in his ſteede. Furthermore we muſt note, that he ſaith that he lieth to God, who doeth lie to the holy Ghoſt. For the diuinitie of the holy ghoſt is manifeſtly proued by this forme of ſpeech. In like ſort Paul ſaith: Yee are the Temples of God, becauſe his Spirite dwelleth in you. 1. Cor. the third Chapt.
2. Cor. 2.16.5 When Ananias heard theſe thinges. The death of Ananias doeth in deede declare and proue the force of the word, which Paul doth highly extoll: to wit, that it is the ſauour of death vntounto death to thoſe which periſh. 2. Cor. 2. He ſpeaketh in deede of the ſpirituall death of the ſoule, but there was a viſible ſigne in the bodie of Ananias, of that puniſhment which cannot bee ſeene with the eies of men. Hee was not ſlaine with ſword, by force, nor hand, but was ſtriken deade with the onelyonly hearing of the voice. When we heare this, let the threatnings of the Goſpel terrifie vsus, and humble vsus in time, leaſt we alſo feele the like effect. For that which is ſpoken of Chriſt,Eſaie. 11.4. He ſhall ſlea the wicked with the breath of his mouth: doth not only appertaine to the heade of the wicked, but alſo to eueryevery member. For thoſe which refuſe the ſaluation offered in his word, it muſt needs be deadly to them, which was naturally wholſome. But and if any man doe thinke it an abſurd thing, that the Apoſtle did puniſh Ananias bodily: Firſt I anſwere that this was an extraordinarie thing: ſecondly that this was one of the gifts of the Spirit: as it appeareth by the 12.1. Cor. 12.10 Chapter of the firſt to the Corinthians. After which ſort we ſhall afterward ſee Elimas the ſorcerer ſtriken with blindneſſe by Paul. Therefore Peter did nothing which was impertinent to his function,Actes. 13.8. when hee did in time ſhoote that dart which the holy Ghoſt had giuen him. And whereas ſome thinke that this was too cruell a puniſhment, this commeth to paſſe, becauſe weighing Ananias his ſinne in their owne and not in Gods ballance, they count that but a light offence which was a moſt great and grieuous crime, being full of ſuch hainos offences, as I hauehave alreadie declared. Otherſome doe thinke that this was nothing ſo, becauſe they ſee many hypocrites eſcape ſcotfree daily, which do no leſſe mocke God than did Ananias: yea, becauſe they themſelues being moſt groſſe contemners of God, are yet notwithſtanding vnpuniſhed for their wickedneſſe. But as God hath powred out viſible graces vppon his Church in the beginning, to the ende we may know that hee will be preſent with vsus by the ſecrete power of his ſpirite: yea hee ſhewed that openly by externall ſignes, which wee feele inwardly by the experiment of faith: ſo hee declared by the viſible puniſhment of two, howe horrible a iudgement remaineth for all hypocrites, which ſhall mocke God and his Church.
And there came great feare. This was the Lordes purpoſe, by puniſhing one, to make the reſt afraide, that they might reuerently beware of all hypocriſie. And that which Luke ſaieth, that they feared, doeth appertaine vntounto vsus alſo. For God meant to giuegive all ages a leſſon at that time: that they may learne to deale ſyncerely and vprightly with him. In the meane ſeaſon, the puniſhment of this wicked perſon ought to hauehave encouraged the godlie heereafter to conſecrate their goods more freely to God and the poore: becauſe they might gather howe precious almes was in the ſight of God, ſeeing the profaning thereof was ſo puniſhed.
7 And there was paſſed about the ſpace of three houres, when his wife came in ignorant of that which was done.
8 And Peter ſaid vntounto her, Tell me, ſolde yee the fielde for ſo much? ſhee anſwered, Surely for ſo much.
9 And Peter ſaid vntounto her, What is this that yee are agreed togither to tempt the Spirit of the Lord? Behold the feete of thoſe which hauehave buried thy husband are at the doore which ſhall carry thee out.
10 And immediatly ſhe fell downe at his feete, and gaue vp the ghost. Furthermore when the yonge men came in, they found her deade, and when they had caried her out, they buried her beſide her husband.
11 And there came great feare vponupon all the Church, and vponupon all which hearde theſe things.
7 That puniſhment wherewith the Lord puniſhed Sapphira, conteineth no newe thing: ſaue onelyonly that the example was the more confirmed thereby. And it came to paſſe by the certaine prouidence of God that the Church ſhoulde ſee apart the obſtinate wickednes and trecherous mind of them both. Seeing their faults were alike they might hau… ben known togither: but this was more fit and profitable for the church, that they might ſeuerally bewray their owne wickednes. Neither was Sapphira prouoked by the ſight of her husband to diſſemble (as it falleth out oftentimes) that the fault could be aſcribed to ſhamefaſtnes: but of her owne accord, and being pricked forward by no other meanes, ſhee ſeemeth to be no better than her husband. Moreouer their wickedneſſe in lying was like, for as much as ſhee may ſee by Peter his interrogation that that their guile was found out.
8 Tell me. We ſee that God doeth not by and by puniſh her, but firſt he trieth the matter throughly: leaſt he ſhould ſend vengeance vponupon any ſaue the obſtinate, & thoſe which will not be pardoned. For although Sapphira did know that the matter was hidden, ſhe ought to hauehave bene ſtriken with this queſtion of Peter, no otherwiſe than if ſhe had ben cited to appeare before the iudgement ſeat of God. She hath a time granted her to repent: yea this is as it were a pleaſant inuiting vntounto repentance. But ſhee in holding on ſo careleſly, doeth declare that ſhee was vncureable: becauſe ſhee is touched with no feare of God. And heereby are wee taught to labour diligently to bring ſinners into the way. For the ſpirite of God keepeth this moderation: but when as ſtubbernneſſe and the ſtubberne contempt of God is added vntounto the offence, it is now high time to puniſh. Therefore thoſe men are too arrogant who are diſpleaſed with the immoderate rigour of God. It is rather our duetie to conſider how we ſhall in time to come ſtande before the iudgement ſeat of God. Although this is too much to deſpiſe his holie power & maieſtie, if we will hauehave him mocked freely without any puniſhment. Moreouer, ſo many circūſtances which before I hauehave gathered, do ſufficiently proue that Ananias and Sapphira were not worthie of one death only. For firſt of all hypocriſie is of it ſelf very abhominable to God: ſecondly whereas they are determined to lie vntounto God, this ariſeth of great contempt in that they do not reuerēce & fear Chriſt being the chief gouernor of thoſe amongſt whom they were, it is vngodlines ioyned with impudencie: becauſe, ſo they can eſcape ſhame and reproch amongſt men, before whom they were determined to vaunt & brag, they paſſe not to denie their manifeſt wickedneſſe vntounto God. Whereas they do ſtubbernly denie their offence, this doth as it were, make vp the heape and meaſure. And whereas innumerable hypocrites do no leſſe mocke God and the church daylie, who notwithſtanding are not puniſhed with death, I hauehave alreadie ſhewed why this ought to ſeeme to bee no inconuenient thing. For as much as God is the only iudge of the world, it belongeth to him to puniſh eueryevery man at his pleaſure, when & how it ſeemeth good to him. Wherefore wee may not preſcribe vntounto him a certaine meane & maner of puniſhmēt. But the greatnes of the ſpiritual iudgement which is as yet hid, hath been ſet before vsus, in the bodily puniſhment of two, as in a mirrour. For if we conſider what it is to be caſt into eternall fire, we ſhall not iudge that this is the greateſt euill and puniſhment of all, to fal downe dead before men. Looke the tenth chapter of the firſt to the Corinthians.1. Cor. 10.5.
9 To tempt the ſpirit. He vttereth the ſame thing in other words which he had ſaid before: to wit, that they did mock god vnreuerently and contemptiblie. But he ſaide that they tempted the Spirite, becauſe they had cunningly packt their fraud, as if the Spirite of God were not the knower of the harts. For it was a point of too great careleſnes, ſeing the one made the other priuy to their wickednes, to make their match between themſelues, hauing as it were excluded God. For the ſcripture ſaith that God is tempted, either when his power is taken from him, or the knowledge of all thinges is denied him. Furthermore, he meaneth that Spirit which gouerned the Church by the Apoſtles. For when Chriſte ſayeth, When the Spirite commeth, he ſhal iudge the world, he noteth no other kind of authority than that which he exerciſeth by the miniſterie of the church.
11 And there came feare. Hee ſaith againe, that the puniſhment of one, was a leſſon for all. But he plainely expreſſeth in this place a double feare. He ſaith that the church feared, becauſe the faithfull doe neuer ſo perfectly fear God, but that they profite yet more, being admoniſhed by his iudgements. Therfore by all thoſe puniſhments which we read hauehave been laid vponupon men in times paſt, and do daily ſee to be laid vponupon them, doth God call vsus back from the enticements and libertie of ſinning. For our fleſh muſt be brideled euer now and then after this ſort: becauſe one bridle will ſcarce ſerue the turne. There was another maner feare in the ſtrangers, yet no ſuch feare as brought them vntounto the ſincere worſhip of God, yet notwithſtanding it was ſuch as cauſed them to giuegive the glorie to God.
12 And by the handes of the Apoſtles were done manie ſignes and woonders amongſt the people. And they were all with one accord in the porch of Solomon.
13 And of the other durſt no man ioyn himſelfe to them: but the people magnified them.
14 And the multitude of thoſe that beleeued in the Lorde both of men and women, grew more and more.
15 So that they brought foorth the ſicke into the ſtreetes, and laid them in beds and couches, that at the leaſt way the ſhadowe of Peter as he came, might ſhadow ſome of them.
16 And a multitude of the next cities came together to Ieruſalem, bringing their ſicke and thoſe which were vexed with vncleane ſpirites, which were all healed.
12 He returneth to myracles of another ſort, which are more proper to the goſpel: to wit, whereby Chriſte doth not only declare his power, but alſo his goodneſſe: to the end he may allure men vntounto himſelfe with the ſweetneſſe of his grace. For he came to ſaue the world, and not to condemne it. Therefore whereas the ſicke are healed, and other are deliuered from diuels, theſe benefites done to the bodie, doe repreſent the ſpirituall grace of Chriſt: and therefore they agree with his natural office, that I may ſo ſpeake. That feareful ſigne which was ſhewed in Ananias and Saphira, came to paſſe exraordinarilie. Luke ſaieth that the church was encreaſed by myracles, becauſe they ſerue for faith (as wee hauehave ſaid) to prepare ſome, to confirme other ſome. Whereby that is proued againe, which I hauehave ſaid els where, that myracles muſt neuer be ſeparated from the word. Luke ſheweth the multitude of myracles by this, in that the ſicke were brought foorth euerie where, that they might bee healed. For God meant thus to ſet foorth the Goſpel of his ſonne, eſpeciallie at the beginning: that he might for a certaintie teſtifie to the Iewes, that that reſtoring of all thinges was preſent, which was ſo often promiſed, and in which all their hope was repoſed, as they themſelues did pretende, and make ſemblance. It is welknowne that Couches were certaine little beddes in which the men of olde were woont to reſt at noone. Becauſe they might the more eaſily carrie them out, they laide the ſicke in them.
And they were all with one accorde. He ſignifieth vntounto vsus that they were woont to meete togither at certaine houres, not onelyonly for doctrine and prayers ſake, but that they might winne other vntounto the Lord, as occaſion was giuen. For euerie man liued at home at his owne houſe, but they had their meetings there, as aſſuredly no bodie of the Church can otherwiſe continue. For if eueryevery man wil be his owne teacher, and pray apart by himſelf, and if there be no meetings & aſſemblies, how excellentlie ſo euer the Church be ordered and appointed, yet muſt it needs decay and come to nought. He ſaith that they were all of one mind, to the end we may know that they did all keepe that order willingly, that no man was ſo diſordered, as to keepe himſelfe at home, neglecting the publike aſſembly. Wherein they ſhewed a token not only of modeſtie, but alſo of conſtancie For they could not doe this without daunger, ſeeing the place was ſo famous. For which cauſe the agreement of them all to put them ſelues in hazard, was ſo much the more worthie of commendation.
13 And of other durst no man. This was the ſecond fruit of the myracles, in that thoſe which beleeued not, being conuict with the excellent power of God, dare not deſpiſe the Apoſtles, but are rather enforced to reuerence the church. Yet that might ſeeme an abſurd thing, that being terrified with myracles, they flie from God and his people. I aunſwere, that they were letted through their owne fault from comming. And it is not to be doubted, but that God doth call vsus vntounto himſelfe by myracles. Therefore whoſoeuer they bee that goe not ſo farre, as willingly to imbrace the grace of God which ſhineth in them, they are letted and hindered by their owne peruerſe and euill conſcience. Yet this is ſome frute, in that God wringeth ſome feare out of them: although Luke doth aſcribe this not only to the myracle, but rather comprehendeth all togeather which might ſeru… to the encreaſing of the dignitie of the Churche. For al thinges were ſo ordered, that there ſhined there a certain diuine maieſtie: for they did no leſſe differ frō the other, than Angels from men. For there is a certaine ſecrete maieſtie in holie diſcipline, and in ſincere godlineſſe, which doeth euen faſt binde the wicked whither they will or noe. But we knowe not at this day of what ſort the ſame is, yea rather we cauſe our ſelues to be deſpiſed togither with the Goſpel, through our profane libertie of euil liuing. Furthermore the puniſhment of Ananias and his wife, did not a little terrifie the wicked, and keepe them from breaking in vnaduiſedly into the companie of thoſe men, where God had ſhewed himſelf ſo ſharp a iudge. Yet we muſt note, that he ſpeaketh of men which were indifferent, in this place, & of thoſe which wer not of the worſt ſort. For ther wer at that time many at Ieruſalem, whom neither the reuerence of ſignes, neither yet of the angelical holines of the godly could moue. Therfore Luke meaneth moderate men, in whom there was ſome feed of the feare of God: like as we ſee at this day certain, whō the vanitie of the world keepeth back frō ſubmitting their necks vntounto the yoke of Chriſt: yet becauſe they ſmel out ſome diuine thing in our doctrin, they dare not deſpiſe the ſame: yet wee may ſee alſo in what deadlie grins Satan inſnareth all thoſe which hauehave not the ſpirit of Chriſt, that they do not only feare to prouide for thēſelues, but purpoſely auoide thoſe remedies which are offered them vntounto ſaluation. They both ſee & allow thoſe things which are both holy and profitable, and yet notwithſtanding they are either carried headlong vntounto things which are worſe, or els they wex drowſie in their filthines.
15 The ſhadow of Peter as he came. The Papiſts abuſe this text, not only to the end they may cōmend feigned myracles which they ſay are done at the graues of martyrs: but alſo that they may boaſt of their reliques. Why (ſay they) ſhall not the graue or garment, or the touching of the bones of Peter hauehave power to heale, as well as his ſhadowe had this power? I anſwere, we muſt not by and by thinke that that is right, whiche Luke ſaieth was done by ignorant men, and thoſe which knewe not the pure faith. Yet we hauehave a more certaine anſwere in readineſſe than this. For the apoſtles wer endued with ſuch power for this cauſe, bicauſe they were miniſters of the goſpell. Therfore they vſed this gift in as much as it ſerued to further the credite of the goſpel: yea God did no leſſe ſhewe foorth his power in their ſhadowe than in their mouth. Thoſe myracles wherof the Papiſts babble, are ſo vnlike to theſe, that they are rather altogeather contrarie. For this is the end of their myracles, to lead away the world from Chriſt vntounto Saints.
17 And the higheſt prieſt roſe and all that were with him, that is to ſay, the ſect of the Sadduces, and were filled with“Or, Indignation. zeale.
18 And they laid handes vponupon the Apostles, & put them in the common priſon.
19 But the Angell of the Lord opened the dore of the priſon in the night ſeaſon, and bringing them out, ſaid:
20 Goe, and ſtanding ſpeake in the temple vntounto the people, all the wordes of this life.
21 When they heard this early in the morning, they entred into the temple, and taught. But when the higheſt prieſt came, and thoſe that were with him, they called a councell, and all the whole Senate of the children of Iſrael and ſent into the common priſon, to fetch them.
22 But when the Miniſters came, they found them not. Therefore they returned and tolde, ſaying:
23 The priſon truly found we ſhut with all diligence, and the keepers ſtanding at the dore, but when the priſon was opened, we found none within.
24 When the chiefe priest and the captaine of the temple and the prieſts heard theſe ſayings, they doubted of theſe things, what this would be.
25 Furthermore a certaine man comming tolde them, ſaying: Beholde, the men whom ye had put in priſon, ſtand in the temple teaching the people.
26 Then the captain going with the ministers, brought them without violence. For they feared the people, leaſt they ſhould be stoned.
17 Luke hath hitherto declared that the church was wonderfully encreaſed, that it was furniſhed with diuers gifts, that it excelled in myracles: finally that the kingdome of Chriſt did floriſh there by al means: now he beginneth to ſhew that the furie of the wicked was kindled with theſe things, ſo that they raged ſorer afreſh. Whēce we may gather with what blind furie & rage Satan driueth thē forwarde, when as they are ſo little terrified with ſuch euident power of God, that they runne headlong more boldlye, and with greater force, and bende all their force as it were to ouerthrowe the very heauen. As this ſo great blindeneſſe is a horrible puniſhment of almightie GOD ſo ought it to teach al men to ſubmit themſelues betimes to god, leaſt that they themſelues being taken with the Spirite of giddineſſe (whiles they runne againſt the hande of God) bee broken in peeces with the ſame. Neuertheleſſe let vsus knowe that God will ſo encreaſe his Church with ſpirituall good thinges, that yet notwithſtanding he ſuffereth the ſame to be vexed of the wicked. Therefore we muſt alway be ready for the cumbate. For our eſtate at this day is not vnlike to theirs. Eſpecially the knowledge of the gifts of God, whereby he teſtifieth that hee is preſent with vsus, ought to encourage vsus, leaſt the furie and boldneſſe of the wicked do terrifie and diſmay vsus. For this is no ſmal comfort, when we knowe that God is preſent with vsus.
Which were with him. Hee meaneth thoſe which were moſt familiar; and the nigheſt lincked in friendſhip with the chiefe Prieſt, whoſe counſell hee was wont to vſe: and whom he had, being as it were gathered and culled out of the whole order, not for iudgement, or diſcretion, but for the louelove of his faction: as they did then contend among themſelues ſhameleſly, like mortall enimies. Furthermore Luke ſaith againe, that the Sadduces did beare the greateſt ſwinge at that day: to the ende wee may knowe that the gouernment was then confuſed with horrible waſtneſſe: when as ſuch a ſect could beare rule. But God ſuffered the Synagogue to be drowned in ſuch extreame reproch, after that hee had ſeparated his Church from it, to the ende they might hauehave the leſſe excuſe, who diſpiſing the goſpel, did continue in ſuch a ſinke of filthineſſe. In the meane ſeaſon what did enforce and driue forward thoſe ſwine, who were touched with no care of the life to come, ſaue onelyonly meere ambition, and deſire to keepe that lordſhip and preheminence, which they had gotten?
They were filled with zeale. I had leiffer keepe the greeke woorde ſtill (eſpecially ſeing it is common ynough otherwiſe) then to tranſlate it Emulation or indignation. For hee ſpeaketh generally of the peruerſe and violent force, wherewith hypocrites are carried and inflamed to maintaine their ſuperſtitions. Wherby it appeareth, what account God maketh of zeale, and what praiſe it deſerueth, when as it is not gouerned by reaſon and wiſedome: that is, when it is not lead and guided by the Spirite of God. Wee ſee at this day thoſe men mooued and ſtirred with diuelliſh furie, who will be counted the moſt deuout of al men: who rage horriblie to ſhedde innocent blood. Neuertheleſſe let vsus note, that he ſpeaketh not in this place of an vnaduiſed or blinde zeale, which was in many of the Iewes, as Paule affirmeth, but wee vnderſtande rather a whot and vnbridled violence. For although the wicked bee accuſed of their owne conſciences, becauſe they wittingly reſiſt godlineſſe: yet doe they diſceiue themſelues with a falſe ſhewe of zeale, becauſe it is lawfull to preuent new thinges. So at this day almoſt in all poperie, they boaſt onelyonly of zeale, whereas notwithſtanding they are zealous for their bellie. But admit we grant that that is true which they pretende, how can this excuſe the heate of their crueltie, whereunto they are enforced by their blindneſſe? as if this were a chiefe vertue, to grant libertie to their wrath, to bee auenged of that which diſpleaſeth them. But this was former in order: to make a difference betweene good and euill, leaſt any thing be diſſolued vnaduiſedly.
19 The angell of the Lorde. The Lord brought the Apoſtles out of priſon, not becauſe he would rid them quite out of the handes of their enemies: for he ſuffered them afterwards to be brought back again, & to be beaten with roddes. But hee meant to declare by this myracle that they were in his hand and tuition, to the end hee might maintain the credite of the goſpel: partly, that the church might hauehave another confirmation thereby: partly that the wicked might be left without excuſe. Wherefore we muſt not hope alwaies, nay we muſt not alwaies deſire that God will deliuer vsus from death: but we muſt bee content with this one thing, that our life is defended by his hand ſo far as is expedient. In that hee vſeth the miniſterie of an angell, in this hee doth according to his common cuſtome. For he teſtifieth eueryevery where in the ſcriptures, that the angels are miniſters of his goodnes towards vsus. Neither is that a vaine ſpeculation. For this is a profitable help for our infirmitie, that wee knowe that not only god doth care for vsus, but alſo that the heauenly ſpirits do watch for our ſaftie. Againe, this was no ſmall pledge of Gods louelove towards vsus, that the creatures of al other moſt noble are appointed to hauehave regarde of our ſaftie. The angel openeth the priſon in the night: becauſe he wold not worke the myracle, when the wicked might ſee him: although hee would hauehave the ſame being wrought, knowen by the euent it ſelfe.
20 Speak in the Temple. This is the end of their deliueraunce, that they imploy themſelues ſtoutly in preaching the Goſpell, and prouoke their enemies couragiouſly, vntill they die valiantly. For they were put to death at length when the hand of God ceaſed, after that they had finiſhed their courſe. But now the Lord openeth the priſon for them, that they may be at libertie to fulfill their function. That is worth the marking, becauſe we ſee many men, who after they hauehave eſcaped out of perſecution, doe afterward keepe ſilence, as if they had done their dutie towarde God, and were no more to be troubled: otherſome alſo doe ſcape away by denying Chriſt. But the Lorde doth deliuer his children, not to the end they may ceaſe off from the courſe which they hauehave begun, but rather that they may be the more zealous afterward, the apoſtles might hauehave obiected, It is better to keepe ſilence for a time, for as much as wee cannot ſpeak one word without daunger. We are now apprehended for one only ſermon, how much more ſhall the furie of our enemies bee inflamed heereafter, if they ſhall ſee vsus make no end of ſpeaking? But becauſe they knew that they were to liue and to die to the Lord, they doe not refuſe to doe that which the Lord commanded. So we muſt alwaies mark what fūction the Lord inioyneth vsus. There will many things meete vsus oftentimes, which may diſcourage vsus, vnleſſe being content with the commandement of God alone, wee doe our duetie, committing the ſucceſſe to him.
The words of this life. A ſingular commendation of the Goſpell,Rom. 1.17. that it is a liuely doctrine, bringing ſaluation vntounto men. For the righteouſneſſe of God is reuealed vntounto vsus in it, and in it Chriſt offereth himſelfe vntounto vsus with the ſacrifice of his death, with the Spirite of regeneration, with the earneſt of our adoption. And this is ſpoken expreſly to the Apoſtles, to the ende they may the more couragiouſly enter all manner cumbates for the Goſpell, foraſmuch as they heare that they are miniſters of eternal ſaluation. The demonſtratiue is added for the more certaintie: as if the angel did point out life with his finger: as aſſuredly wee need not to ſeek the ſame far, when we hauehave the worde in our mouth, & in our hart, vnles peraduenture ſome man had rather take it by hypallage, the wordes of this life, for theſe wordes: which I do not reiect: yet that former ſenſe me thinks is better. For it was a new reuelation of Chriſte, wherein they had life preſent.
21 And when the chief priest came. The chiefe Prieſt calleth all the councell together now, leaſt if giuing the honour to his owne ſect, he omit others, & be not able to beare the burthen. Therfore he is enforced by feare to cal the multitude together, notwithſtanding they obſerue diligently and ſtraitly the forme of law. The elders are called, who did gouerne, that nothing may be done, but according to the ſentence and authoritie of the councel. Who would not hauehave hoped for a moderate end, ſeeing they began thus. And ſurely they pretende what colour they can, leaſt they ſeeme to oppreſſe the truth violently and tyrannouſly. But when they heare that the Apoſtles teache in the temple, howeſoeuer they know that they came not out by deceit of man, but myraculouſlye, yet they hold on ſtill in their purpoſe, where appeareth togeather with the vngodlines of behauiour, & contempt of God, horrible furie & want of reaſon. Therefore the beautifull colours of right and equitie do neuer ſo couer hypocrites, but that they do at length bewray their wickednes. They muſt needes certainly gather by all circumſtaunces that it is the work of God, that the priſon was opened, yet they do not dout openly to rage againſt god. Theſe things are alſo meet for our time. We know how proudly the Papiſts boaſt of that maxime of theirs: That lawfull councels muſt be obeied, becauſe they repreſent the church. Moreouer they call thoſe lawfull councels, and they will hauehave them ſo accounted, wherein nothing is wanting touching the externall fourme. And ſuch a councell was this whereof Luke ſpeaketh in this place: and yet notwithſtanding we know that it was gathered, to put out the name of Chriſte. For although the prieſtes did then creep in vntounto honor, by ſubtiltie or by inordinate ſute to winne the fauour of men, or by other wicked policies, or whether they burſt in vntounto the ſame by bribery, or murther, yet the dignitie of the prieſthood did continue as yet, vntill Chriſte was reuealed. There was in the aſſembly of the elders a repreſenting of the Churche: but whereas the truth of God is not ſought, all outwarde appearance is nothing els but a meere viſure. Therefore it is in vaine for the Papiſtes to couer their abhominations with the ſhadowe of this buckler. Becauſe it is not ſufficient for thoſe to bee gathered together who are rulers of the Churche, vnleſſe they doe this in the name of Chriſt. Otherwiſe for as muche as it is an vſuall policie of Satan, to transfourme himſelfe into an angell of light, we will graunt him as fit a couert vnderunder the title of the Church, as he can wiſh.
He brought them without violence. 2. Cor. 11.14.Wee hauehave ſpoken ſomewhat before of the captaine of the Temple. For I doe not thinke that it was lawfull for the Iewes to ſet and appoint whome they would to rule the temple, but that the Preſident of the Prouince did appoint one to hauehave the gouernment of the temple. And hee ſaieth that they were brought without violence, that is, that they were not drawen violently: leaſt any tumult ſhoulde ariſe. So that whereas they neither feare nor reuerence God, they are afraide of men. The Apoſtles alſo doe ſhew their modeſtie in that, that whereas they are garded with a great number of men, yet doe they ſuffer themſelues to be led away by the officers, leaſt they ſhoulde be authours of any tumult.
27 And when they had brought them, they ſet them before the councel: and the chief priest asked them,
28 Saying, Did not we in commaunding, commaund you, that you ſhoulde not teach in this name…. And beholde yee hauehave filled Ieruſalem with your doctrine, and you will bring the blood of this man vponupon vsus.
28 The chiefe Prieſt layeth two crimes to the charge of the Apoſtles. For hee accuſeth them of contumacie or ſtubbornneſſe, becauſe they obeyed not the decree of the Councell. In the ſecond member he bewrayeth an euill conſcience, or at leaſt he ſheweth that he handeled rather a priuate buſineſſe then any publike cauſe. For he complaineth that the Apoſtles will cauſe the Prieſtes and the Scribes to be hated for the death of Chriſte. Beholde therefore, what that is which netteleth them, becauſe they feare the reuenge and puniſhment of wicked murder. Hee pretendeth at the firſt doctrine: but we may gather out of the ende, that hee was not ſo carefull for doctrine. In the meane ſeaſon hee accuſeth the Apoſtles of ſedition: for he taketh that for a thing which all men for the moſt part did graunt: that Chriſt was put to death iuſtlie. Notwithſtanding this is the pincipall point of the accuſation, that they did not obey the commaundement of the Prieſtes. It was an haynous offence not to obey the chief Prieſt: how much more haynous was it then to deſpiſe the whole order? But the chiefe Prieſt doeth not conſider what is his dutie towarde God and the Church: he abuſeth his authoritie tyrannouſly, as if the ſame were not vnderunder any lawes. As the Pope dealeth with vsus at this day. For ſeeing that hee taketh to himſelfe an vnbrideled authoritie & gouernment, he feareth not to condemne vsus for Schiſmatikes, ſo ſoone as he ſeeth vsus refuſe his decrees. For hee catcheth at theſe ſentences. He which deſpiſeth you, deſpiſeth me:Luke. 10.16 & therupon he concludeth that we will rebel againſt God. But if hee will bee hearde as the ambaſſadour of Chriſt, he muſt ſpeake out of the mouth of Chriſt.
Nowe foraſmuch as he doth manifeſtly play the miniſter of Satan: he boroweth authoritie without ſhame and colour, of the name of Chriſte: Yea the very forme of ſpeech which the chiefe Prieſt vſeth, doth proue, how careleſly ſpirituall tyrants, who vſurp ſuch authoritie and Lordſhip as is not ſubiect to the word of God, dare graunt libertie to themſelues to attempt whatſoeuer pleaſeth them. With a commaundement (ſaieth he) hauehave we commaunded. Whence commeth ſuch ſtrait rigor, ſaue only becauſe they think that all that muſt bee receiued without exception which they ſhall commaund?
29 And Peter and the Apoſtles anſwering, ſaid, Wee ought rather to obey God than men.
30 The God of our fathers hath raiſed vp Ieſus, whom ye ſlue, hanging him vponupon a tree.
31 Him God hath lifted vp with his right hand, to be a prince and a ſauiour, to giuegive repentance to Iſrael, and remiſſion of ſinnes.
32 And we are his witneſſes of theſe“Or things words: and the holy Ghoſt alſo, whom God hath giuen to them that obey him.
33 And when they heard theſe thinges, they were cut in ſunder, and woulde ſlea them.
29 This is the ſumme of their anſwer, It is lawful for them, nay they ought to prefer God before men. God commaundeth vsus to beare witnes of Chriſt: therfore it is in vain for you to commaund vsus to keepe ſilence. But I hauehave declared before in the third chap. when this ſentence taketh place, that we ought rather to obey God than men: God doth ſet men ouer vsus in ſuch ſort with power, that he keepeth ſtil his own autoritie fafe & ſound. Therfore we muſt obey rulers ſo far, that the commandement of God be not broken. Wheras power & authoritie is lawfully vſed, then it is out of ſeaſon to make compariſon between god & man. If a faithful paſtor do cōmaund or forbid out of the word of god, it ſhalbe in vain for mē which are ſtubborn to obiect, that we ought to obey god. For god wil be heard by man. Yea man is nothing els but an inſtrument of God. If a magiſtrate do his dutie as he ought, a man ſhal in vain ſay that he is cō trary to god, ſeing that he diſſenteth in nothing: yea rather the contrary rule is then in force. We muſt obey gods miniſters & officers if we will obey him. But ſo ſoone as rulers do leade vsus away from the obedience of God, becauſe they ſtriue againſt God with ſacrilegious boldneſſe, their pride muſt be abated, that God may be aboue all in authoritie. Then all ſmokes of honour vaniſh away. For God doth not vouchſafe to beſtowe honorable titles vponupon men, to the end they may darken his glory. Therfore if a father being not content with his owne eſtate, doe aſſ…y to take from God the chiefe honour of a father, hee is nothing els but a man. If a King, or Ruler, or Magiſtrate, doe become ſo loftie, that hee dimiſheth the honour and authoritie of God, hee is but a manne. Wee muſt thus thinke alſo of Paſtors. For he which goeth beyond his bounds in his office (becauſe he ſetteth bimſelf againſt God) muſt bee diſpoyled of his honour, leaſt vnderunder a colour or viſure hee deceiue. The office of a Paſtour is verie excellent, the authoritie of the Churche is great, yet ſo that no parre of Gods power and, Chriſtes maſterſhippe bee diminiſhed. Whence wee may eaſilie gather that the pryde of the Pope is ridiculous, who, when as he treadeth vnderfoot the whole kingdome of Chriſt, and doth ſet himſelf openly againſt God, will yet neuertheleſſe lie hid vnderunder the name of Chriſt.
30 The God of our fathers. They diſcende vntounto the matter whereof they are to ſpeake, that they may declare that they made ſmall account of the commandement of the prieſtes, not without cauſe ne yet vnaduiſedly. For (as I hauehave alreadie ſaid) the compariſon between God & man taketh no place ſaue onelyonly when there is ſome contrarietie. Therefore they proue by this, that they are inforced by the fear of god to refuſe the commandement of the prieſts: becauſe God commaundeth that which they forbid. Therfore firſt of all they ſay that God had raiſed vp Chriſt, after the commō cuſtome of the ſcriptures. For this ſpeech is common, that God rayſed vp prophetes or iudges, or rather miniſters, whom hee determined to vſe vntounto ſome great worke: which importeth as much as that all excellencie of nature is weak, vnleſſe God do furniſh thoſe with ſingular giftes, whom he preferreth vntounto any excellent office. Peraduenture alſo they allude vntounto that famous place of Moſes,Deut. 18.15 before. 3.22 which Peter cited in his firſt ſermon. They cite the God of the fathers by name as the author, that they may declare that they bring in no new form of religion, neither yet will they enforce vponupon the people any newe God. For they were to make anſwer to that falſe ſlaunder, that they went about to lead away the people from the law and the prophets. Not that they allow all that worſhip which was vſed by the fathers, as profane men are content with this onelyonly argument, that the fathers taught thus, that they doe all things according to the cuſtom and decree of their aunceſtours: but the Apoſtles ſpeak in this place of theſe fathers with whom God hath made his couenant, who followed right and pure doctrine, who imbraced the promiſe of ſaluation with true faith, finally, who had their beginning of the heauenly Father, & who through the onelyonly begotten ſonne of God were the children of God together with their poſteritie.
Whom ye. In this member the apoſtles declare vntounto them plainly thar they were the enemies of god, who wold hauehave the chief honor giuen thē as vntounto the gouernours and prelates of the church. Whereupon it followeth that they are vnworthie euen of the ſmalleſt authoritie. Although there is alſo a preuention, being a token of boldneſſe, when as hee ſpeaketh of that thing boldly and freely, which they did account a ſhamefull thing to wit, leaſt any part of Chriſts glory ſhould ſeem to be diminiſhed becauſe hee ſuffered a ſlaunderous death vppon the croſſe: as if it had beene ſaide, You hauehave ſlaine him: neither was your crueltie ſatisfied with a plaine and common death: for he was hanged vppon a tree. But neither could death extinguiſh his power, neither could that ſhame and reproch which he ſuffered amongſt you, take away his honour. Therefore the calling of God continueth firme and ſtable. Therefore as the Apoſtles hit the prieſtes in the teeth with that wickednes and hainous offence which they had cōmitted: ſo they preuent by a graunting to expreſſe the manner of the reprochfull death which Chriſte ſuffered, leaſt the authors of the wickednes triumph, as hauing gotten the victorie.
31 Him hath God lifted vp. Therfore the Apoſtles do ſignifie that whatſoeuer the wicked do go about, it did not hinder and keepe backe Chriſt from fulfilling his functiō which was enioined him by his father. The right hand of God is taken for his power. Neither is the ſame Metaphor vſed in this place, which we had before chap. 2. and which is cōmon elswhere, when Chriſt is ſaid to be lift vp vntounto the right hand of the father: but the meaning of this place is, that Chriſt which was ſlain by the hand of mē, was lift vp on high by the power of God, that he might bear rule ouer angels and men. And this ſeemeth ſecretely to be ſet againſte al the enterpriſes of Satan & the world: as if he ſhould ſay that they ſhal hauehave no good ſucceſſe, becauſe they ſhal neuer climbe ſo high, as to hinder the hand of God, whereby hee hath both wrought mightily alreadie in his only begotten Sonne, neither will he euer ceaſe to worke. Yet the end is added alſo, that he may be a captain & Sauior. For ſo often as god did put his people in hope of ſaluation, he was wont to promiſe a prince or a king, by whoſe hand he would reſtore all things. The Apoſtles do teſtifie that this principalitie was graunted to Chriſt. Notwithſtanding they do more plainly expreſſe his office by the other adiunct. The ſūme is this, that Chriſt is placed in the higheſt degree of honor, that he may gouerne the people of god: and not that only, but that he may ſhew him ſelf to be a ſauing captain, or the authour of ſaluation.
To giuegive repentance. They ſhew in this place howe Chriſte reigneth to ſaue the people: to wit, when he bringeth his own to repentance, & doth reconcile them vntounto God through the remiſſion of ſinnes. Furthermore we know that the ſumme of the goſpel is contained in theſe two things. Wherefore the Apoſtles do not onelyonly ſtand vppon the defence of their cauſe, but they preach the office of Chriſt plentifully, that they may win euen ſome of the mortall enemies of Chriſt, if it may be. Furthermore, wee hauehave declared before, what the word repentance doth ſignifie: to wit, that it is an inward turning of mā vntounto god, which ſheweth it ſelf afterwards by external workes. For Chriſt giueth vsus the Spirit of regeneration for this cauſe, that he may renue vsus inwardly: to the ende that a new life may afterward follow the newneſſe of the minde and heart. And if it belong to Chriſt to giuegive repentaunce, then it followeth that it is not a thing which is in mans power. And ſurely ſeeing that it is a certaine wonderfull reformation or faſhioning again, which maketh vsus new creatures, repayreth in vsus the image of God, bringeth vsus out of the bondage of ſin, vntounto the obedience of righteouſneſſe: it is a thing as impoſſible for men to conuert themſelues, as to create themſelues. Repentaunce is I graunt a voluntarie conuerſion, but whence hauehave we this will, ſaue only becauſe God chaungeth our heart,Ezec. 11.19 that it may hee made fleſhie of a ſtonie heart: flexible of hard and ſtubborne: and finally, right of wicked? And this commeth to paſſe when Chriſt regenerateth vsus by his Spirite. Neither is this giuen in a moment, but it muſt bee increaſed dailie during our whole life: vntill we be fully ioyned to God: which ſhal be then, whē we hauehave put off our fleſh. This is in deed the beginning of repētāce when a man who before was turned away from God, renounceth the world, and himſelfe, and doth purpoſe to lead a newe life. But becauſe when wee hauehave entred the way, wee are farre from the marke, wee muſt needs goe forward continually. Wee hauehave both, through the benefit of Chriſt. For as he beginneth repentaunce in vsus, ſo doeth hee alſo giuegive vsus perſeuerance. This is an ineſtimable grace: but it ſhould doe vsus but a little good, vnleſſe it were coupled with forgiueneſſe of ſinnes. For Chriſte doth both finde vsus the enemies of God at the firſt, and alſo there are alwayes vices remaining in vsus, which cauſe diſagreement between him & vsus: ſo that he may iuſtly be offended with vsus, rather than mercifull vntounto vsus. And therein doeth our righteouſneſſe conſiſt, if God doe not impute our ſinnes vntounto vsus. Therefore this latter grace muſt neuer bee ſeparated from the former. Yea rather the Goſpell ſhall be lame and corrupt, vnleſſe it conſiſt vponupon theſe two members, that is, vnleſſe men bee taught, that they are reconciled to God by Chriſte, by the free imputation of righteouſneſſe, and that they are faſhioned againe vntounto newneſſe of life by the Spirit of regeneration. So that wee vnderſtand briefly howe wee muſt obtaine ſaluation in Chriſt.
32 And we are his witneſſes. After that they hauehave declared that their doctrine came from god, they diſcend now vntounto the other part: that they ſpeake as they were commaunded by god, leaſt they ſeeme to attempt any thing vnaduiſedly. For this alſo was a neceſſarie defence: as it is for all the miniſters of the Goſpell: to wit, that they make this openly knowen to all men, that they teach nothing but that which they hauehave receiued of God. Secondly, that they are called hereunto, ſo that they cannot auoide the neceſſitie of teaching vnleſſe they will reſiſt God. Luke putteth wordes in this place in ſteede of things, according to the Hebrewe phraſe. Although if any man had rather vnderſtand it of the ſpeech it ſelf, I doe not denie but that it may be ſo. The ſumme is, ſeeing they are brought forth by God to be witneſſes, they may not giuegive back, but they muſt publiſh that which he hath commaunded.
And alſo the ſpirit. They confirm their calling by the effect. For this was as a ſeale to approue their doctrine, ſeeing that God gaue the holie Spirit to thoſe which beleeued. For as much as it appeared manifeſtly by this that hee allowed the faith of the Goſpel, and it was acceptable to him. In that they ſay, to thoſe which obey him, I referre it vntounto Chriſt: as if they ſhuld hauehave ſaid, Thoſe which beleeue in Chriſt, are plentifully rewarded for their obediēce. Therfore god wil hauehave Chriſt obeied wherfore euē our miniſterie doth pleaſe him in that thing. Yet here may a queſtiō be moued, ſeing that we hauehave faith by the reuelatiō of the ſpirit how is it ſaid in this place that the ſame is giuē after faith? I anſwer, that the gift of tongues, of propheſie, of interpretation, of healing, and ſuche like, are ſpoken of in this place, wherwith god did beautifie his Church. As Paul ſaith, wher he asketh the Galathiās, Whether they receiued the Spirit by the law or by the hearing of faith. Therfore the illumination of the ſpirit goth before faith, bicauſe it is the cauſe therof:Gal. 3.2. Mat. 13.12. but there folow other graces afterward, that we may go forward: according to that, To him that hath, ſhal be giuē. And if we will be enriched euer now & then with new giftes of the Spirite, let vsus holde out vntounto God the lappe of faith. But the reward wherwith our want of faith is rewarded at this day, is farre vnlike, for the moſt part beeing deſtitute of the Spirite of God: doth neither ſee nor vnderſtand any thing.
33 They were cut inſunder. The Prieſtes ought to hauehave beene thorowly moued though they had had harts of yron: but they burſt. Whēce we gather, that no reaſons can preuaile with the reprobate, to bring thē vntounto the obedience of Chriſte. For vnleſſe God ſpeake within, the outward doctrine ſhall be able to doe nothing els but to beat the eares. The Apoſtles were able ſo to ouercome their enemies, that they ſhoulde not hauehave hadde one worde to ſay: but their furie was ſo vntamed and vnbrideled, that they do rather goe madde. Yet wee muſt therewithall note the force of the worde: becauſe although the reprobate are not thereby changed, that they may become better, yet it pearceth into their harts, ſo that it vrgeth their conſciences. For thence ſpringeth their furie, becauſe they ſaw themſelues vrged by their iudge. They woulde gladly mocke all the Goſpell: as they attempt whatſoeuer they canne, that they may count it as nothing: but there is in the ſame a certaine hidden maieſtie, which driueth away mightilie all their delicacie. And chieflie when they are cited by the ſounde of the trumpet to appeare before the iudgement ſeat of GOD, then appeareth their madneſſe and rage.
34 And a certaine Phariſee, named Gamaliel, a doctor of the lawe, pretious to all the people, riſing in the councell, commaunded the Apoſtles to be carried out a little ſpace.
35 Then he ſaid vntounto them, Men of Iſrael, take heed to your ſelues, what yee intend to do touching theſe men.
36 For before theſe dayes there aroſe one Theudas, ſaying that he was ſom great man, to whom conſented a number of men about foure hundreth: who periſhed, & they were all ſcattered abroad which hadde obeied him, and were brought to nought.
37 After him aroſe one Iudas of Galile, in the dayes of the tribute, and led away much people after him, and he likewiſe periſhed, and al which had obeyed him, were ſcattered abroad.
38 Now therfore I ſay vntounto you, Abſtain from theſe men, and let them alone. For if this counſell or this worke be of men, it ſhall come to nought.
39 But if it be of god, you cannot deſtroy it: leaſt at any time ye be found to fight with God.
34 Luke ſheweth nowe after what manner God brought to nought that furie of the wicked. They were purpoſed to put the Apoſtles to death: Gamaliel ſtandeth vp amidſt thē, to break off that mad conſultation. Furthermore, hee noteth the circumſtaunces, to the ende wee may knowe how it could be, that one man could preuaile ſo much againſt ſo many. Hee ſaieth hee was a Phariſee, which ſect was in great eſtimation as we knowe. Hee ſaieth that hee was in price or honoured amongeſt the people: And they feared the people. Heereby it commeth to paſſe that they are the more afraide to doe anye thinge contrary to his minde. So God doeth oftentimes ſet ſuddain terrors againſt his enemies (when they looke not for them) to ſtaye their violence. Furthermore Gamaliel commaundeth the Apoſtles to goe aſide, leaſt they ſhould be the more imboldned by his words. For we muſt not think that he ſpake thus, becauſe he did allowe the doctrine of the Goſpel, or that he meant to defende the ſame: but becauſe he ſaw all the reſt enflamed with furie, hee being a man moderate and courteous, doeth with ſober ſpeech temper that exceſſe. But if we conſider all things well, this iudgement and opinion is vnmeete for a wiſe man. I knowe that many count it as an Oracle: but it appeareth ſufficiently heereby that they iudge amiſſe, becauſe by this meanes men ſhould abſtain from al puniſhments, neither were any wicked fact any longer to be corrected. Yea all helpes of life were to be refuſed, which we cannot prolong one moment. Both things are true, that no indeuours of men can deſtroy that which is of God: and that that which is of men, is not ſo ſtronge that it can ſtande. But he gathereth amiſſe hence, that men muſt ſit ſtill and ſay nothing in the meane ſeaſon. We muſt rather marke what God commaundeth vsus to doe: and he will hauehave vsus to reſtraine wickednes. To this ende hath he appointed Magiſtrates, and armed them with the ſword. To this end hath he ſet Elders ouer his Church, to bring the froward in order, and that they may not ſuffer ſinne licentiouſly to rage without puniſhment. Therefore it is gathered amiſſe, that wee muſt refraine from puniſhing becauſe God is ſufficient of himſelfe, to take away euils. Although his whole counſell is ſuch. Gamaliel willeth the Scribes and Elders, to take heed that they make not open warre againſt God. And he ſpeaketh as it were touching a doubtfull matter. Whereby it appeareth that he hath no certaintie from the foundation: when as he doubteth in the qualitie of the cauſe, neither dare ſet downe whether it be good or euil, but doth onelyonly commaund to deferre it for a time, vntill the cauſe appeare more plainely. In ſumme, Gamaliel fetteth an euill conſequent from true grounds: becauſe he applieth that amiſſe vntounto the externall office and manner of doing, which ought to ſerue for faith onelyonly. On the other ſide, let this bee our Logike, That which is of God, muſt needes ſtande though all the whole world ſay nay: therefore faith muſt ſtand without all feare againſt all the aſſaults of Satan and men, ſeeing faith is vnderpropped and ſupported with the eternall truth of God: although heauen fal, our ſaluation is ſafe, which hath God to be the author and keeper thereof: becauſe God doeth defende the kingdome of Chriſt, it can neuer bee ouerthrowne with any violence: becauſe the doctrine of the Goſpel is grounded in God, howſoeuer men reſiſt or ſhake the ſame, yet ſhall it neuertheleſſe continue firme. Againe, although the wicked attempt whatſoeuer they can, and ſeeke al meanes to deſtroy the church, although they furiouſly ſtriue againſt Chriſt and his Church ſo much as they are able, yet they ſhall not preuaile, becauſe it is the propertie of God to bring the counſels of men to naught: and by this meanes doeth he puniſh their raſhneſſe. We ſee that both members are well applied to faith. But in the meane ſeaſon there is no cauſe why the ſeruauntes of Chriſt ſhould be leſſe diligent in maintaining the truth: why they ſhould ſuffer the Church to decay through their fault: why they ſhoulde careleſly winke at their wickedneſſe who endeuor to turne all thinges topſie turuie.
36 There aroſe one Theudas. If we credit Ioſephus, Gamaliel altereth in this place the true courſe of the hiſtorie. For hee reporteth that Iudas Gaulanites, who was borne in Gamala, at ſuch time as Quirinius, or Cyrenius was Proconſull, did raiſe a tumult with his adherentes, becauſe they woulde not hauehave their goods taxed: and that Theudas at ſuch time as Cuſpius Fadus was Procuratour, did boaſt that hee was a Prophet of God. And Fadus was ſent into Iudea by Claudius Caeſar. The former hyſtorie is recorded in the eighteenth booke of Antiquities: and the other in the twentith. But I thinke that when Luke ſaith, After him was there one Iudas: he meant not to note the courſe of time as if he were the latter: but foraſmuch as Gamaliel brought in two like examples, he might put the one in place of the other, without hauing reſpect of time. Therefore the worde post, is as much as Moreouer, or beſides. Furthermore euen theſe examples wherewith Gamaliel confirmeth his opinion, doe not ſufficiently agree with the preſent cauſe. For, becauſe they did not by and by reſiſt Iudas, that ſedition which he had raiſed, was the occaſion of many murthers, and at length he was vanquiſhed with hand and weapon. Theudas alſo had done farre more hurt, vnleſſe he had beene put to flight in time by Cuſpius Fadus. But Gamaliel hath reſpect vntounto this alone, that men hauehave vnlucky ſucceſſe when as they auance themſelues vnaduiſedly: and that commeth to paſſe by the iuſt iudgement of God. But becauſe the Prieſtes refuſe to harken when God giueth them good coūſel, they are worthy to be made amaſed by mā with friuilous reaſons, wauering hither & thither through fooliſh perplexitie. Furthermore if wee caſt the time, wee ſhall finde that it was twelue yeeres at leaſt after the death of Chriſt, before the Apoſtles were beaten. For vntounto the fiue yeeres, which remained of the gouernement of Tyberius, we muſt adde three and one halfe, which Caligula reigned. Fadus was not ſent by Claudius into Iudea, before the ſecond or thirde yeere of his reigne. Gamaliel rehearſeth not the act within a day or two after. Therefore that ſpace of time is complete whereof I ſpake. Wherefore the conſtancie of the Apoſtles was the more excellent, who though they bee ſo euill rewarded for thoſe longe paines which they had endured, yet are they not diſcouraged, neither doe they ceaſe to holde on as they had begunne.
That he was ſome great man. Some bookes hauehave, Saying that hee was ſome bodie: yet both carrie one ſenſe. For he boaſted that he was ſuch a Prophet, that hee coulde drie vp Iordan, that thoſe which were with him might goe ouer drie foote. Neuertheleſſe we ſee howe farre Gamaliel is from true knowledge, who compareth the holy Miniſters of Chriſt vntounto ſeducers and robbers: although hee mitigateth his words afterwarde, and inclining towarde the better part, leaueth it indifferent, whether they hauehave taken this matter in hande hauing God for their authour or noe. Yet hee ſpeaketh doubtfullie, becauſe hee prouideth onelyonly for quietneſſe, all enquirie being ſet a parte. This is onelie to bee allowed in his ſpeech, that hee feareth the wicked from wicked boldneſſe, becauſe there is nothing more to be feared than to ſtriue againſt God.
40 And they obeyed him:
And when they had called the Apostles, hauing beaten them, they commaunded them that they ſhoulde not ſpeake in the name of Ieſus, and they let them goe.
41 Therefore they went reioycing from the face of the councell, becauſe they were counted worthy, to ſuffer reproch for his name.
42 And they did not ceaſe daily in the Temple, and in eueryevery houſe to teach and preach Christ Ieſus.
40 Hauing beaten them, they commaunded. He ſaieth that Gamaliel his counſel was allowed: yet the Apoſtles are beaten, and forbidden to preach. Hereby wee gather how great the rage of the enimies was, who being now pacified or at leaſt mitigated, doe yet notwithſtanding rage immoderatlie. And it appeareth alſo what euill ſucceſſe thoſe doubtfull counſels hauehave, wherein men alone are reſpected, and the trueth of God ſet aſide. Gamaliel obteineth thus much, that the liues of the Apoſtles may be ſaued, but in the meane ſeaſon, the ſonne of God is blaſphemed & ſlaundered in their perſon. The truth of the Goſpel is buried in eternall ſilence, ſo much as in the enimies lyeth. God ſurely doth by this meanes wonderfully ſpread abroad his worde: yet that counſel ceaſeth not to be euill. Which we muſt note for this cauſe, becauſe moſt men at this day doe thinke, that they doe not a little obey God, if they ſaue the liues of thoſe men which come in hazard for the doctrine of the Goſpel, or ſomewhat appeaſe the enimies who are otherwiſe bloodie: in the meane ſeaſon they are not afraide to driue them vntounto the wicked deniall of Chriſt, the confeſſing of whom is farre more precious in the ſight of God, then the life of all men. But what could they doe, who caſting away all care of godlineſſe, go about to redeeme Gods fauour with the dutie of courteſie?
41 Then they went reioycing. Wee muſt not thinke that the Apoſtles were ſo ſenſeleſſe, but that they felt ſome ſhame, and did alſo lament, when they felt the puniſhment: for they had not quite put of nature: but when they conſidered the cauſe, then ioy gat the vpper hande. So the faithfull muſt bee two manner of wayes affectioned ſo often as they ſuffer perſecution for the Goſpel, they muſt bee touched with the bitterneſſe of puniſhmentes, yet ſo that they ouercome this ſorrowe with ſpirituall ioy. For they ſhoulde hauehave chaunged their minde, and ſtriken ſaile by and by, vnleſſe they had beene ſtrengthened and encouraged by that ioie. And it is not to be doubted but that euen death was ſweet and pleaſant to Peter on this faſhion, which notwithſtanding the Lord doth teſtifie ſhalbe bitter vntounto him.
Let vsus therefore learne that we muſt wraſtle with ſorrow and care, that we hold on couragiouſly to ſuffer the croſſe, and that we beare the ſame when it is laid vponupon vsus.
That they were counted worthie. This might ſeeme at the firſt bluſh abſurde, in that Luke placeth honour in reproch: but the diſagreement which is betweene God and the worlde cauſeth this, that that which is counted amongſt men moſt reprochfull, excelleth in dignirie and glory in the ſight of God & his angles. We know that the kind of death which Chriſt ſuffered, was of all other moſt ſhamefull, and yet did he triumph moſt noblie vponupon the croſſe: ſo when we are made like vntounto him, we may worthily boaſt that it is a point of ſingular excellencie, that we ſuffer rebuke in the ſight of the worlde.Galat. 6.17. Thus doeth Paul boaſt of the markes of Chriſt. For wee muſt heere reſpect the cauſe, which doeth aſſociat vsus vntounto Chriſt, who doth not onelyonly ſwallow vp the ſhame of the world with his glorie, but doth alſo turne reproches, ſlaunders, and mockes of the worlde into great honour. Wherefore it is no maruell that there bee ſo fewe found which are ſtronge & ſtout to beare the croſſe, becauſe we are almoſt all drowned & ouerwhelmed with the ſenſe of the fleſh: and there is ſcarſe one amongſt an hundreth which conſidereth that the reproch of Chriſt doth farre excell all the triumphes of the worlde, which is the onelyonly matter of comfort. Wherefore we muſt vſe the greater diligence in thinking vponupon this ſentence: that we are at this day made partakers of the ſuffrings of Chriſt, that we may be partakers of his glorie.
42 They ceaſed not. Conſtancie did alſo accompany their ioy. For how is it that we are diſcouraged with perſecution, ſaue onelyonly becauſe none lifteth vp himſelfe vntounto Chriſt, that he may in minde lay hold vponupon the fruite of victorie, and ſo be pricked forward vntounto patience? But that man which thinketh with himſelfe that hee is happie when hee ſuffereth for Chriſts ſake, ſhall neuer faint, though hee muſt ſuffer harde conflictes. Therefore the Apoſtles are after a ſort armed with ſtripes, ſo that they valiantly make haſte vntounto death. Therefore woe be to our daintineſſe, who hauing ſuffered a litle perſecution, do by and by reſigne vp the light to …nother, as if we were now old worne ſouldiers.