# verses

text:
<n>He refers to himself when he speaks these words.</n>This is the bread which cometh down from heaven, that a man may eat thereof, and not die.


text:
<n>Christ being sent from the Father is the selfsame unto us for the getting and keeping of everlasting life, as bread and flesh, yea, meat and drink, are to the use of this transitory life.</n>I am the <n>Which gives life to the world.</n> living bread which came down from heaven: if any man <n>That is to say, whoever is truly a partaker of Christ, who is our food.</n> eat of this bread, he shall live for ever: and the bread that I will give is my flesh, which I will give for the life of the world.


text:
<n>Flesh cannot make a difference between fleshly eating, which is done by the help of the teeth, and spiritual eating, which consists in faith: and therefore it condemns that which it does not understand: yet nonetheless, the truth must be preached and taught.</n>The Jews therefore strove among themselves, saying, How can this man give us [his] flesh to eat?


text:
Then Jesus said unto them, Verily, verily, I say unto you, Except ye eat the flesh of the Son of man, and drink his blood, ye have <n>If Christ is present, life is present, but when Christ is absent, then death is present.</n> no life in you.


text:
Whosoeuer eateth my flesh, and drinketh my blood, hath eternall life, and I will raise him vp at the last day.


text:
As <n>In that Christ is man, he receives that power which quickens and gives life to those that are his, from his Father: and he adds this word «the» to make a distinction between his Father and all other fathers.</n> the living Father hath sent me, and I live by the <n>Christ means that although he is man, yet his flesh can give life, not by its own nature, but because his flesh lives by the Father, that is to say, sucks and draws out of the Father that power which it has to give life.</n> Father: so he that eateth me, even he shall live by me.


text:
This is that bread which came downe from heauen: not as your fathers haue eaten Manna, and are deade. Hee that eateth of this bread, shall liue for euer.


text:
<n>The reason of man cannot comprehend the uniting of Christ and his members: therefore let it worship and revere that which is better than itself.</n>Many therefore of his disciples, when they had heard [this], said, This is an hard saying; who can hear it?


text:
But Iesus knowing in himselfe, that his disciples murmured at this, saide vnto them, Doeth this offend you?


text:
<n>The flesh of Christ therefore quickens us, because he that is man is God: and this mystery is only comprehended by faith, which is the gift of God, found only in the elect.</n>It is the <n>Spirit, that is, that power which flows from the Godhead causes the flesh of Christ (which is otherwise nothing but flesh) both to live in itself and to give life to us.</n> spirit that quickeneth; the flesh profiteth nothing: the words that I speak unto you, [they] are spirit, and [they] are life.


text:
But there are some of you that beleeue not: for Iesus knewe from the beginning, which they were that beleeued not, &amp; who shoulde betray him.


text:
And hee saide, Therefore saide I vnto you, that no man can come vnto mee, except it be giuen vnto him of my Father.


text:
<n>Such is the malice of men, that they bring about their own destruction, even in hearing the very doctrine of salvation, but there are a few who believe through the singular gift of God.</n>From that [time] many of his disciples went back, and walked no more with him.


text:
Then Simon Peter answered him, Master, to whome shall we goe? thou hast the wordes of eternall life:


text:
<n>The number of the professors of Christ is very small, and among them also there are some hypocrites, and those worse than all others.</n>Jesus answered them, Have not I chosen you twelve, and one of you is a devil?


text:
Now he spake it of Iudas Iscariot the sonne of Simon: for hee it was that shoulde betraie him, though he was one of the twelue.


text:
After these things, Iesus walked in Galile, and woulde not walke in Iudea: for the Iewes sought to kill him.


text:
Now the Jews' <n>This feast was so called because of the booths and tents which they made out of different types of boughs, and sat under them seven days altogether; and during this entire time the feast went on.</n> feast of tabernacles was at hand.


text:
<n>The grace of God comes not by inheritance, but it is a gift that comes in another way: because of this it occurs that the children of God often suffer more affliction from their own relatives than from strangers.</n>His brethren therefore said unto him, Depart hence, and go into Judaea, that thy disciples also may see the works that thou doest.


text:
For there is no man that doeth any thing secretely, and hee himselfe seeketh to be famous. If thou doest these things, shewe thy selfe to the worlde.


text:
For neither did his <n>His relatives: for the Hebrews used to speak in this way.</n> brethren believe in him.


text:
<n>We must not follow the foolish desires of our friends.</n>Then Jesus said unto them, My time is not yet come: but your time is alway ready.


text:
The world can not hate you: but me it hateth, because I testifie of it, that the workes thereof are euill.


text:
<n>An example of horrible confusion in the very bosom of the Church. The pastors oppress the people with terror and fear: the people seek Christ, when he does not appear: when he offers himself, they neglect him. Some also that know him condemn him rashly: only a very few think well of him, and even then in secret.</n>But when his brethren were gone up, then went he also up unto the feast, not openly, but as it were in secret.


text:
And much murmuring was there of him among the people. Some said, He is a good man: other sayd, Nay: but he deceiueth the people.


text:
Howbeit no man spake <n>Or, boldly and freely: for the majority of the Jews wanted nothing more than to extinguish his fame and his name.</n> openly of him for fear of the Jews.


text:
<n>Christ uses goodness to strive against the wickedness of the world: in the meanwhile most men are offended even by that fame by which they ought to have been stirred up to embrace Christ.</n>Now about the <n>About the fourth day of the feast.</n> midst of the feast Jesus went up into the temple, and taught.


text:
And the Iewes marueiled, saving, Howe knoweth this man the Scriptures, seeing that hee neuer learned!


text:
<n>Therefore there are few to whom the gospel appeals, because the giving of serious attention to godliness is very rare.</n>Jesus answered them, and said, <n>See above in (Joh_5:22); and he speaks this in accordance with the opinion of the Jews, as if he said, «My doctrine is not mine, that is, it is not the doctrine of myself, whom you consider to be just a mere man and therefore treat me lightly, but it is his that sent me.»</n> My doctrine is not mine, but his that sent me.


text:
If any man will doe his will, he shall knowe of the doctrine, whether it be of God, or whether I speake of my selfe.


text:
<n>The true doctrine of salvation differs from the false in this, that the true doctrine sets forth the glory of God, and the false doctrine by puffing up men, dishonouring the glory of God.</n>He that speaketh of himself seeketh his own glory: but he that seeketh his glory that sent him, the same is true, and no unrighteousness is in him.


text:
<n>None boast more confidently that they themselves are the defenders of the law of God than they that break it most impudently.</n>Did not Moses give you the law, and [yet] none of you keepeth the law? Why go ye about to kill me?


text:
<n>The sabbath day (which is here set before us as a standard of all ceremonies) was not appointed to hinder, but to further and practise God's works, amongst which the main one is the love of our neighbour.</n>Jesus answered and said unto them, I have done one work, and ye all marvel.


text:
Moses therefore gaue vnto you circumcision, (not because it is of Moses, but of the fathers) &amp; ye on the Sabbath day circumcise a man.


text:
If a man on the sabbath day receive circumcision, that the <n>That is to say, if the law of circumcision which Moses gave matters so much to you that you do not hesitate to circumcise upon the sabbath, do you rightly reprove me for thoroughly healing a man?</n> law of Moses should not be broken; are ye angry at me, because I have made a man every whit whole on the sabbath day?


text:
<n>We must judge according to the truth of things, lest men turn us from the truth and carry us away.</n>Judge not <n>By the show that I make: for I seem to be a despicable person from among the rabble of Galilee, and a carpenter's son, whom no man considers to be very important: but mark the matter itself well, and judge the tree by the fruit.</n> according to the appearance, but judge righteous judgment.


text:
<n>Many marvel that the endeavours of the enemies of God have no success, but in the meanwhile they do not acknowledge the strength and power of God.</n>Then said some of them of Jerusalem, Is not this he, whom they seek to kill?


text:
And beholde, he speaketh openly, and they say nothing to him: doe the rulers know in deede that this is in deede that Christ?


text:
<n>Men are very wise to have checks and balances for their own thoughts.</n>Howbeit we know this man whence he is: but when Christ cometh, no man knoweth whence he is.


text:
<n>The truth of Christ does not depend upon the judgment of man.</n>Then cried Jesus in the temple as he taught, saying, Ye both know me, and ye know whence I am: and I am not come of myself, but he that sent me is true, whom ye know not.


text:
<n>The wicked cannot do what they desire, but what God has appointed.</n>Then they sought to take him: but no man laid hands on him, because his hour was not yet come.


text:
Now many of the people beleeued in him, and said, When that Christ commeth, will he doe moe miracles then this man hath done?


text:
<n>As the kingdom of God increases, so increases the rage of his enemies, till at last they seek in vain for those missing blessings which they despised when they were present.</n>The Pharisees heard that the people murmured such things concerning him; and the Pharisees and the chief priests sent officers to take him.


text:
Then saide Iesus vnto them, Yet am I a little while with you, and then goe I vnto him that sent mee.


text:
Then said the Jews among themselves, Whither will he go, that we shall not find him? will he go unto the <n>Literally, «to the dispersion of the Gentiles» or «Greeks», and under the name of the Greeks he refers to the Jews who were dispersed among the Gentiles.</n> dispersed among the Gentiles, and teach the Gentiles?


text:
What saying is this that hee saide, Ye shall seeke mee, and shall not finde mee? and where I am, cannot ye come?


text:
<n>There are two principles of our salvation: the one is to be thoroughly touched with a true feeling of our extreme poverty: the other to seek in Christ only (whom we catch hold of by faith) the abundance of all good things.</n>In the <n>The last day of the feast of tabernacles, that is, the eighth day, was as celebrated a day as the first.</n> last day, that great [day] of the feast, Jesus stood and cried, saying, If any man thirst, let him come unto me, and drink.


text:
He that believeth on me, as the <n>The scripture being referred to is not found anywhere word for word, but rather Christ seems to be referring to many different places where mention is made of the gifts of the Holy Spirit; see (Joe_2:28-29; Isa_44:3) and especially (Isa_55:1-13).</n> scripture hath said, out of his belly shall flow rivers of living water.


text:
(But this spake he of the Spirit, which they that believe on him should receive: for the <n>What is meant by the Holy Spirit he expressed a little before, speaking of the Spirit which they that believed in him should receive. So that by the name of Holy Spirit are meant the powers and mighty workings of the Holy Spirit.</n> Holy Ghost was not yet [given]; because that Jesus was not yet <n>That is, those things were not yet seen and perceived which were to show and set forth the glory of the only begotten.</n> glorified.)


text:
<n>There is contention even in the Church itself about the main point of religion: neither has Christ any more cruel enemies than those that occupy the seat of truth: yet they cannot do what they would.</n>Many of the people therefore, when they heard this saying, said, Of a truth this is the Prophet.


text:
Saith not the Scripture that that Christ shall come of the seede of Dauid, and out of the towne of Beth-leem, where Dauid was?


text:
<n>God scorns from heaven those who are his Son's enemies.</n>Then came the officers to the chief priests and Pharisees; and they said unto them, Why have ye not brought him?


text:
<n>False pastors are so stupid and foolish that they consider the Church of God to be of value according to the number of people in it, and from the outward show of it.</n>Have any of the rulers or of the Pharisees believed on him?


text:
Doth our law judge [any] man, before it hear him, and know <n>What the one who is accused has committed.</n> what he doeth?


text:
They answered, and said vnto him, Art thou also of Galile? Searche and looke: for out of Galile ariseth no Prophet.


text:
And early in the morning came againe into the Temple, and all the people came vnto him, and he sate downe, and taught them.


text:
<n>While the wicked go about to make a snare for good men, they make a snare for themselves.</n>And the scribes and Pharisees brought unto him a woman taken in adultery; and when they had set her in the midst,


text:
And this they saide to tempt him, that they might haue, whereof to accuse him. But Iesus stouped downe, &amp; with his finger wrote on the groud.


text:
<n>Against hypocrites who are very severe judges against other men, and flatter themselves while they are sinning.</n>So when they continued asking him, he lifted up himself, and said unto them, He that is without sin among you, let him first cast a stone at her.


text:
And when they heard it, being accused by their owne conscience, they went out one by one, beginning at ye eldest euen to the last: so Iesus was left alone, and the woman standing in the mids.


text:
<n>Christ would not take upon himself the office of the civil magistrate: he was content to bring sinners to faith and repentance.</n>When Jesus had lifted up himself, and saw none but the woman, he said unto her, Woman, where are those thine accusers? hath no man condemned thee?


text:
<n>The world, which is blind in itself, cannot come to have any light but in Christ alone.</n>Then spake Jesus again unto them, saying, I am the light of the world: he that followeth me shall not walk in darkness, but shall have the light of life.


text:
<n>Christ is without all exception the best witness of the truth, for he was sent by his Father for that purpose, and his Father showed his approval of him to the world by infinite miracles.</n>The Pharisees therefore said unto him, <n>You bear witness of yourself, which is worth nothing in the opinion of all men, and for a man to commend himself is very uncommendable.</n> Thou bearest record of thyself; thy record is not true.


text:
Jesus answered and said unto them, <n>That which he denied before in (Joh_5:31) must be understood as Christ granting their position in a way, for in that place he talked of himself somewhat in line with the opinions of his hearers, who acknowledged nothing in Christ but his humanity, and therefore he was content they should not regard his own witness, unless it were otherwise confirmed. But in this place he stands and affirms Godhead, and praises his Father, who is his witness, and agrees with him.</n> Though I bear record of myself, [yet] my record is true: for I know whence I came, and whither I go; but ye cannot tell whence I come, and whither I go.


text:
Ye judge after the flesh; I <n>I am presently only teaching you, I condemn no man: but yet if I want to do it, I might lawfully do it, for I am not alone, but my Father is with me.</n> judge no man.


text:
And if I also iudge, my iudgement is true: for I am not alone, but I, and the Father, that sent mee.


text:
<n>The Godhead is plainly distinguished from the manhood, or else there would not be two witnesses: for the accused party is not taken as a witness.</n>I am one that bear witness of myself, and the Father that sent me beareth witness of me.


text:
<n>No man can know God except in Christ alone.</n>Then said they unto him, Where is thy Father? Jesus answered, Ye neither know me, nor my Father: if ye had known me, ye should have known my Father also.


text:
These words spake Jesus in the <n>This was a certain place appointed for the gathering of the offerings.</n> treasury, as he taught in the temple: and no man laid hands on him; <n>We live and die according to the pleasure of God, and not of men: therefore it behooves us that we constantly go forward in our calling.</n> for his hour was not yet come.


text:
<n>Because men naturally abhor heavenly things, no man can be a fit disciple of Christ unless the Spirit of God makes him so: in the meantime nonetheless, the world must necessarily perish, because it refuses the life that is offered unto it.</n>Then said Jesus again unto them, I go my way, and ye shall seek me, and shall die in your sins: whither I go, ye cannot come.


text:
And hee saide vnto them, Ye are from beneath, I am from aboue: ye are of this world, I am not of this worlde.


text:
I said therefore vnto you, That ye shall die in your sinnes: for except ye beleeue, that I am he, ye shall die in your sinnes.


text:
<n>He will eventually know who Christ is who will diligently hear what Christ says.</n>Then said they unto him, Who art thou? And Jesus saith unto them, Even <n>That is, I am Christ, and the Saviour, for so I told you from the beginning that I was.</n> [the same] that I said unto you from the beginning.


text:
<n>God is the avenger of Christ's despised doctrine.</n>I have many things to say and to judge of you: but he that sent me is true; and I speak to the world those things which I have heard of him.


text:
<n>Even the contempt of Christ results in his glory: and this thing his enemies will eventually feel to their great pain.</n>They understood not that he spake to them of the Father.


text:
Then said Iesus vnto them, When ye haue lift vp the Sonne of man, then shall ye know that I am he, and that I doe nothing of my selfe, but as my Father hath taught me, so I speake these things.


text:
For he that sent me, is with me: the Father hath not left me alone, because I do alwayes those things that please him.


text:
<n>The true disciples of Christ continue in his doctrine, that profiting more and more in the knowledge of the truth they may be delivered from the most grievous burden of sin, into the true liberty of righteousness and life.</n>Then said Jesus to those Jews which believed on him, If ye continue in my word, [then] are ye my disciples indeed;


text:
<n>Some of the multitude, not they that believed: for this is not the speech of men that agree with him, but of men that are against him.</n>They answered him, We be <n>Born and begotten of Abraham.</n> Abraham's seed, and were never in bondage to any man: how sayest thou, Ye shall be made free?


text:
Iesus answered them, Verely, verely I say vnto you, that whosoeuer committeth sinne, is the seruant of sinne.


text:
<n>Our wicked manners declare that we are obviously born of a wicked nature: but we are changed, and made part of the household of God according to the covenant which he made with Abraham by Christ alone, apprehended and laid hold on by faith: and this faith is known by a godly and honest life.</n>I know that ye are Abraham's seed; but ye seek to kill me, because my word hath no place in you.


text:
I speake that which I haue seene with my Father: and ye doe that which ye haue seene with your father.


text:
They answered, and saide vnto him, Abraham is our father. Iesus said vnto them, If ye were Abrahams children, ye woulde doe the workes of Abraham.


text:
But nowe ye goe about to kill mee, a man that haue told you the trueth, which I haue heard of God: this did not Abraham.


text:
Ye do the workes of your father. Then said they to him, We are not borne of fornication: we haue one Father, which is God.


text:
Therefore Iesus sayde vnto them, If God were your Father, then woulde ye loue mee: for I proceeded foorth, and came from God, neither came I of my selfe, but he sent me.


text:
Why do ye not understand my <n>Or, language: as though he said, «You do not understand what I say any more than if I spoke in a strange and unknown language to you.»</n> speech? [even] because ye cannot hear my word.


text:
Ye are of [your] father the devil, and the lusts of your father ye will do. He was a murderer from the <n>From the beginning of the world: for as soon as man was made, the devil cast him headlong into death.</n> beginning, and <n>That is, did not continue constantly, or did not remain.</n> abode not in the <n>That is, in faithfulness and uprightness, that is, he did not remain in the manner in which he was created.</n> truth, because there is no truth in him. When he speaketh a lie, he speaketh of his <n>Even from his own head, and from his own mind or disposition.</n> own: for he is a liar, and the <n>The author of it.</n> father of it.


text:
<n>Christ thoroughly executed the office that his Father gave him.</n>Which of you convinceth me of sin? And if I say the truth, why do ye not believe me?


text:
<n>The enemies of Christ act bravely for a while, but the Father will appear in his time to avenge the reproach that is done unto him in the person of his Son.</n>Then answered the Jews, and said unto him, Say we not well that thou art a Samaritan, and hast a devil?


text:
And I seek not mine own glory: there is one <n>That is, that will avenge both your despising of me and of him.</n> that seeketh and judgeth.


text:
<n>Only the doctrine of the gospel apprehended by faith is a sure remedy against death.</n>Verily, verily, I say unto you, If a man keep my saying, he shall never <n>That is, he will not feel it: for even in the midst of death the faithful see life.</n> see death.


text:
<n>Against those who abuse the glory of the saints to debase Christ's glory.</n>Then said the Jews unto him, Now we know that thou hast a devil. Abraham is dead, and the prophets; and thou sayest, If a man keep my saying, he shall never taste of death.


text:
Art thou greater then our father Abraham, which is dead? and the Prophets are dead: whome makest thou thy selfe?


text:
<n>There is no one further from seeking glory than Christ, but his Father has set him above all things.</n>Jesus answered, If I honour myself, my honour is <n>In saying this Christ grants their opinion, though not agreeing with it, as if he had said, «Be it so, let this report which I give of myself be of no force; yet there is another that glorifies me, that is, that honours my name.»</n> nothing: it is my Father that honoureth me; of whom ye say, that he is your God:


text:
<n>There is no right knowledge of God without Christ, neither is there any right knowledge of Christ without his word.</n>Yet ye have not known him; but I know him: and if I should say, I know him not, I shall be a liar like unto you: but I know him, and keep his saying.


text:
<n>The power of Christ showed itself through all former ages in the fathers, for they saw in the promises that he would come, and very joyfully laid hold of him with a living faith.</n>Your father Abraham <n>Was very desirous.</n> rejoiced to see my <n>A day is a space that a man lives in, or does any notable act in, or endures any great thing in.</n> day: and he <n>With the eyes of faith; (Heb_11:13).</n> saw [it], and was glad.


text:
Jesus said unto them, Verily, verily, I say unto you, Before Abraham was, I <n>Christ, as he was God, was before Abraham: and he was the Lamb slain from the beginning of the world.</n> am.


text:
<n>Zeal without knowledge eventually breaks out into a most open madness: and yet the wicked cannot do what they desire.</n>Then took they up stones to cast at him: but Jesus hid himself, and went out of the temple, going through the midst of them, and so passed by.


text:
And <n>Sin is even the beginning of all bodily diseases, and yet it does not follow that in punishing, even very severely, that God is punishing because of sin.</n> as [Jesus] passed by, he saw a man which was blind from [his] birth.


text:
And his disciples asked him, saying, Master, who did sinne, this man, or his parents, that he was borne blinde?


text:
Jesus answered, <n>Christ reasons here as his disciples thought, who presupposed that no diseases came except for the reason of sins: as a result of this he answers that there was another cause of this man's blindness, and that was in order that God's work might be seen.</n> Neither hath this man sinned, nor his parents: but that the works of God should be made manifest in him.


text:
<n>The works of Christ are is it were a light, which enlighten the darkness of the world.</n>I must work the works of him that sent me, while it is <n>By «day» is meant the light, that is, the enlightening doctrine of the heavenly truth: and by night is meant the darkness which comes by the obscurity of the same doctrine.</n> day: the night cometh, when no man can work.


text:
<n>Christ healing the man born blind by taking the symbol of clay, and afterward the symbol of the fountain of Siloam (which signifies «sent») shows that as he at the beginning made man, so does he again restore both his body and soul: and yet in such a way that he himself comes first of his own accord to heal us.</n>When he had thus spoken, he spat on the ground, and made clay of the spittle, and he anointed the eyes of the blind man with the clay,


text:
And sayd vnto him, Go wash in the poole of Siloam (which is by interpretation, Sent.) He went his way therefore, and washed, and came againe seeing.


text:
<n>A true image of all men, who as they are naturally blind do not themselves receive the light that is offered unto them, nor endure it in another, and yet make a great fuss among themselves.</n>The neighbours therefore, and they which before had seen him that he was blind, said, Is not this he that sat and begged?


text:
Therefore said they unto him, How were thine eyes <n>This is a Hebrew idiom, for they call a man's eyes shut when they cannot receive any light: and therefore blind men who are made to see are said to have their eyes opened.</n> opened?


text:
He answered, and sayd, The man that is called Iesus, made clay, and anointed mine eyes, and sayde vnto me, Goe to the poole of Siloam and wash. So I went and washed, and receiued sight.


text:
Then againe the Pharises also asked him, how he had receiued sight; hee sayd vnto them, He layd clay vpon mine eyes, &amp; I washed, and doe see.


text:
<n>Religion is assaulted most by the pretence of religion: but the more it is pressed down, the more it rises up.</n>Therefore said some of the Pharisees, This man is not of God, because he keepeth not the sabbath day. Others said, How can a man that is a sinner do such miracles? And there was a division among them.


text:
Then spake they vnto the blinde againe, What sayest thou of him, because he hath opened thine eyes? And he sayd, He is a Prophet.


text:
Then the Iewes did not beleeue him (that he had bene blinde, and receiued his sight) vntill they had called the parents of him that had receiued sight.


text:
And they asked them, saying, Is this your sonne, whom ye say was borne blinde? How doeth he nowe see then?


text:
His parents answered them, and sayd, We know that this is our sonne, &amp; that he was borne blinde:


text:
But by what meanes hee nowe seeth, we know not: or who hath opened his eyes, can we not tell: he is olde ynough: aske him: hee shall answere for himselfe.


text:
These wordes spake his parents, because they feared the Iewes: for the Iewes had ordeined already, that if any man did confesse that he was Christ, he should be excommunicate out of the Synagogue.


text:
Then again called they the man that was blind, and said unto him, <n>A solemn order, by which men were put under oath in ancient time to acknowledge their fault before God, as if it was said to them, «Consider that you are before God, who knows the entire matter, and therefore be sure that you revere his majesty, and do him this honour and confess the whole matter openly rather than to lie before him»; (Jos_7:19; 1Sa_6:5).</n> Give God the praise: we know that this man is a <n>He is called a sinner in the Hebrew language, who is a wicked man, and someone who makes an art of sinning.</n> sinner.


text:
Then he answered, and sayd, Whether hee be a sinner or no, I can not tell: one thing I know, that I was blinde, and nowe I see.


text:
Hee answered them, I haue tolde you already, and yee haue not heard it: wherefore would yee heare it againe? will yee also be his disciples?


text:
<n>Eventually, proud wickedness must necessarily break forth, which lies vainly hidden under a zeal of godliness.</n>Then they reviled him, and said, Thou art his disciple; but we are Moses' disciples.


text:
The man answered, and sayde vnto them, Doutlesse, this is a marueilous thing, that ye know not whence he is, and yet he hath opened mine eyes.


text:
Now we know that God heareth not sinners: but if any man be a worshipper of God, and doeth his will, him heareth he.


text:
They answered and said unto him, <n>You are wicked even from your cradle, and as we used to say, there is nothing in you but sin.</n> Thou wast altogether born in sins, and dost thou teach us? And they cast him out.


text:
<n>Most happy is their state who are cast furthest out of the Church of the wicked (who themselves proudly boast to be of the Church) so that Christ may come nearer to them.</n>Jesus heard that they had cast him out; and when he had found him, he said unto him, Dost thou believe on the Son of God?


text:
<n>Christ enlightens all those by the preaching of the Gospel who acknowledge their own darkness, but those who seem to themselves to see clearly enough, those he altogether blinds: and these latter ones are often those who have the highest place in the Church.</n>And Jesus said, For <n>With great power and authority, to do what is righteous and just: as if he said, «These men take upon themselves to govern the people of God after their own desire, as though they saw all things, and no one else did: but I will rule much differently than these men do: for those whom they consider as blind men, them will I enlighten, and those who take themselves to be wisest, them will I drown in most abundant darkness of ignorance.</n> judgment I am come into this world, that they <n>In these words of seeing and not seeing there is a secret taunting and rebuff to the Pharisees: for they thought all men to be blind but themselves.</n> which see not might see; and that they which see might be made blind.


text:
And some of the Pharises which were with him, heard these things, &amp; sayd vnto him, Are we blinde also?


text:
Iesus sayd vnto them, If ye were blinde, ye should not haue sinne: but nowe ye say, We see: therefore your sinne remaineth.


text:
Verily, <n>Seeing that by Christ alone we have access to the Father, there are no true shepherds other than those who come to Christ themselves and bring others there also, neither is any to be thought to be in the true sheepfold but those who are gathered to Christ.</n> verily, I say unto you, He that entereth not by the door into the sheepfold, but climbeth up some other way, the same is a thief and a robber.


text:
To him the <n>In those days they used to have a servant always sitting at the door, and therefore he speaks after the manner of those days.</n> porter openeth; and the sheep hear his voice: and he calleth his own sheep by name, and leadeth them out.


text:
And when hee hath sent foorth his owne sheepe, he goeth before them, and the sheepe follow him: for they know his voyce.


text:
And they will not follow a stranger, but they flee from him: for they know not the voyce of strangers.


text:
This <n>This word «parable», which the evangelist uses here, signifies a hidden type of speech, when words are not used with their natural meaning, but are used to signify another thing to us.</n> parable spake Jesus unto them: but they understood not what things they were which he spake unto them.


text:
<n>It does not matter how many false teachers there have been, neither how old they have been.</n>All that <n>These terms must be applied to the matter he speaks of. And therefore when he calls himself the door, he calls all those thieves and robbers who take upon themselves this name of «door», which none of the prophets can do, for they showed the sheep that Christ was the door.</n> ever came before me are thieves and robbers: but the sheep did not hear them.


text:
<n>Only Christ is the true Pastor, and those only are the true Church who acknowledge him to properly be their only Pastor: opposite to him are thieves who do not feed the sheep, but kill them: and hirelings also, who forsake the flock in time of danger, because they feed it only for their own profit and gains.</n>I am the door: by me if any man enter in, he shall be saved, and shall <n>That is, will live safely, as the Jews used to speak (see (Deu_26:6-10)), and yet there is a special reference to the shepherd's office.</n> go in and out, and find pasture.


text:
The theefe commeth not, but for to steale, and to kill, and to destroy: I am come that they might haue life, and haue it in abundance.


text:
But an hireling, and hee which is not the shepheard, neither the sheepe are his owne, seeth the wolfe comming, and hee leaueth the sheepe, and fleeth, and the wolfe catcheth them, and scattreth the sheepe.


text:
As the Father <n>Loves me, allows me.</n> knoweth me, even so know I the Father: and I lay down my life for the sheep.


text:
<n>The calling of the Gentiles.</n>And other sheep I have, which are not of this fold: them also I must bring, and they shall hear my voice; and there shall be <n>The distinguishing mark of the Christian Church throughout all the world, is that it has only one head, that is Christ, the only keeper, and only shepherd of it.</n> one fold, [and] one shepherd.


text:
<n>Christ is by the decree of the Father the only true shepherd of the true Church, for he willingly gave his life for his sheep, and by his own power rose again to life.</n>Therefore doth my Father love me, because <n>He uses the present tense because Christ's whole life was as it were a perpetual death.</n> I lay down my life, that I might take it again.


text:
No man taketh it from me, but I lay it downe of my selfe: I haue power to lay it downe, and haue power to take it againe: this commandement haue I receiued of my Father.


text:
<n>The gospel uncovers hypocrisy, and therefore the world must necessarily rage when the gospel comes forth.</n>There was a division therefore again among the Jews for these sayings.


text:
Other sayd, These are not the wordes of him that hath a deuill: can the deuill open the eyes of the blinde?


text:
And it was at Jerusalem the feast of the <n>The feast of the dedication was instituted by Judas Maccabeus and his brethren after the restoring of God's true religion, by the casting out of Antiochus' garrison.</n> dedication, and it was winter.


text:
<n>The unbelievers and proud men accuse the gospel of darkness, and this very darkness is indeed within themselves.</n>And Jesus walked in the temple in Solomon's porch.


text:
Then came the Iewes round about him, and sayd vnto him, Howe long doest thou make vs dout? If thou be that Christ, tell vs plainely.


text:
<n>The doctrine of the gospel is proved from heaven by two witnesses: both by the purity of the doctrine and by miracles.</n>Jesus answered them, I told you, and ye believed not: the works that I do in my Father's name, they bear witness of me.


text:
<n>It is no marvel that only a few believe, seeing that all men are by nature untamed beasts: yet nonetheless God has his own, which he turns into sheep, and commits them unto his Son, and preserves them against the cruelty of all wild beasts.</n>But ye believe not, <n>He gives a reason why they do not believe, that is, because they are not his sheep.</n> because ye are not of my sheep, as I said unto you.


text:
And I giue vnto them eternall life, &amp; they shall neuer perish, neither shall any plucke them out of mine hand.


text:
My Father which gaue them me, is greater then all, and none is able to take them out of my Fathers hand.


text:
Jesus answered them, Many good works have I shewed you from my <n>Through my Father's authority and power.</n> Father; for which of those works do ye stone me?


text:
The Iewes answered him, saying, For the good worke we stone thee not, but for blasphemie, and that thou being a man, makest thy selfe God.


text:
If he called them gods, unto whom the word of God came, and the scripture cannot be <n>Void and of no effect.</n> broken;


text:
Say ye of him, whome the Father hath sanctified, and sent into the worlde, Thou blasphemest, because I said, I am the Sonne of God?


text:
But if I doe, then though ye beleeue not mee, yet beleeue the workes, that ye may knowe and beleeue, that the Father is in me, and I in him.


text:
<n>Christ flees danger, not because of mistrust, nor for fear of death, nor that he would be lazy, but to gather a Church in another place.</n>Therefore they sought again to take him: but he escaped out of their hand,


text:
And many resorted vnto him, and saide, Iohn did no miracle: but all thinges that Iohn spake of this man, were true.


text:
Now <n>Christ, in restoring the rotting body of his friend to life, shows an example both of his mighty power, and also of his singular good will toward men: and this is also an image of the resurrection to come.</n> a certain [man] was sick, [named] Lazarus, of Bethany, the <n>Where his sisters dwelt.</n> town of Mary and her sister Martha.


text:
(And it was that Mary which anointed the Lord with oyntment, and wiped his feete with her heare, whose brother Lazarus was sicke.)


text:
When Iesus heard it, he saide, This sickenes is not vnto death, but for the glorie of God, that the Sonne of God might be glorified thereby.


text:
<n>In that thing which God sometimes seems to linger in helping us, he does it both for his glory, and for our salvation, as the end result of the matter clearly proves.</n>When he had heard therefore that he was sick, he abode two days still in the same place where he was.


text:
<n>This alone is the sure and right way to life, to follow God boldly without fear, who calls us and shines before us in the darkness of this world.</n>[His] disciples say unto him, Master, the Jews of late sought to stone thee; and goest thou thither again?


text:
Jesus answered, Are there not <n>All things happen in a proper way and are brought to pass in their due time.</n> twelve hours in the day? If any man walk in the day, he stumbleth not, because he seeth the light of this world.


text:
These things said he: and after that he saith unto them, Our friend Lazarus <n>The Jews used a milder kind of speech and called death «sleep», and this same manner of speech is found in other languages, who call the place of burial where the dead are laid waiting for the resurrection a «sleeping place».</n> sleepeth; but I go, that I may awake him out of sleep.


text:
Then saide Thomas (which is called Didymus) vnto his felow disciples, Let vs also goe, that we may die with him.


text:
<n>God, who is the maker of nature, does not condemn natural emotions, but shows that they ought to be guided by the rule of faith.</n>And many of the Jews came to Martha and Mary, to comfort them concerning their brother.


text:
Then Martha, when shee heard that Iesus was comming, went to meete him: but Mary sate still in the house.


text:
Iesus saide vnto her, I am the resurrection and the life: he that beleeueth in me, though he were dead, yet shall he liue.


text:
She said vnto him, Yea, Lord, I beleeue that thou art that Christ that Sonne of God, which should come into the world.


text:
And when she had so saide, she went her way, and called Mary her sister secretly, saying, The Master is come, and calleth for thee.


text:
The Iewes then which were with her in the house, and comforted her, when they sawe Marie, that she rose vp hastily, &amp; went out, folowed her, saying, She goeth vnto the graue, to weepe there.


text:
Then when Mary was come where Iesus was, and sawe him, she fell downe at his feete, saying vnto him, Lord, if thou haddest bene here, my brother had not bene dead.


text:
<n>Christ took upon himself together with our flesh all affections of man (sin alone excepted), and amongst them especially mercy and compassion.</n>When Jesus therefore saw her weeping, and the Jews also weeping which came with her, he <n>These are signs that he was greatly moved, but yet these signs were without sin: and these affections belong to man's nature.</n> groaned in the spirit, and was troubled,


text:
And some of them saide, Coulde not he, which opened the eyes of the blinde, haue made also, that this man should not haue died?


text:
Iesus therefore againe groned in himselfe, and came to the graue; it was a caue, and a stone was layde vpon it.


text:
Iesus saide, Take ye away the stone. Martha the sister of him that was dead, said vnto him, Lorde, he stinketh alreadie: for he hath bene dead foure dayes.


text:
Iesus saide vnto her, Saide I not vnto thee, that if thou diddest beleeue, thou shouldest see the glorie of God?


text:
Then they tooke away the stone from the place where the dead was layde; Iesus lift vp his eyes, and saide, Father, I thanke thee, because thou hast heard me.


text:
I knowe that thou hearest me alwayes, but because of the people that stand by, I said it, that they may beleeue, that thou hast sent me.


text:
Then he that was dead, came forth, bound hande and foote with bandes, and his face was bound with a napkin. Iesus said vnto them, Loose him, and let him goe.


text:
Then many of the Iewes, which came to Mary, and had seene the thinges, which Iesus did, beleeued in him.


text:
<n>The last aspect of hard and ironlike stubbornness is to proclaim open war against God, and yet it does not cease to make a pretence both of godliness and of the profit of the nation.</n>But some of them went their ways to the Pharisees, and told them what things Jesus had done.


text:
Then gathered the chief priests and the Pharisees a <n>The Jews called the council sanhedrin: and the word that John uses is Synedri.</n> council, and said, What do we? for this man doeth many miracles.


text:
If we let him thus alone, all [men] will believe on him: and the Romans shall come and <n>That is, take away from us by force: for at that time, though the high priest's authority was greatly lessened and weakened, yet there was some type of government left among the Jews.</n> take away both our place and nation.


text:
<n>The raging and angry company of the false church persuade themselves that they cannot be in safety, unless he is taken away, who alone upholds the Church. And the wisdom of the flesh judges in the same way in worldly affairs, which is governed by the spirit of giddiness or madness.</n>And one of them, [named] Caiaphas, being the high priest that same year, said unto them, Ye know nothing at all,


text:
Nor yet doe you consider that it is expedient for vs, that one man die for the people, and that the whole nation perish not.


text:
<n>Christ sometimes turns the tongues, even of the wicked, so that even in cursing they bless.</n>And this spake he not of himself: but being high priest that year, he prophesied that Jesus should die for that nation;


text:
And not for that nation only, but that also he should gather together in one the children of God that <n>For they were not gathered together in one country, as the Jews were, but were to be gathered from all quarters, from the east to the west.</n> were scattered abroad.


text:
<n>We may give place to the rage of the wicked, when it is expedient to do so, but yet in such a way that we do not swerve from God's calling.</n>Jesus therefore walked no more openly among the Jews; but went thence unto a country near to the wilderness, into a city called Ephraim, and there continued with his disciples.


text:
And the Iewes Passeouer was at hande, and many went out of the countrey vp to Hierusalem before the Passeouer, to purifie themselues.


text:
Then sought they for Iesus, and spake among themselues, as they stoode in the Temple, What thinke ye, that he cometh not to the feast?


text:
Nowe both the hie Priestes and the Pharises had giuen a commaundement, that if any man knew where he were, he should shewe it, that they might take him.


text:
Then Iesus, sixe dayes before the Passeouer, came to Bethania, where Lazarus was, who died, whom he had raised from the dead.


text:
There they made him a supper, and Martha serued: but Lazarus was one of them that sate at the table with him.


text:
Then tooke Mary a pound of oyntment of Spikenarde very costly, and anoynted Iesus feete, and wiped his feete with her heare, and the house was filled with the sauour of the oyntment.


text:
<n>A horrible example in Judas of a mind blinded with covetousness, and yet pretending godliness.</n>Why was not this ointment sold for three hundred pence, and given to the poor?


text:
Nowe he said this, not that he cared for the poore, but because hee was a theefe, and had the bagge, and bare that which was giuen.


text:
<n>This extraordinary anointing, which was a sign, is allowed by God so that he may witness that he will not be worshipped with outward pomp or costly service, but with alms.</n>Then said Jesus, Let her alone: against the day of my burying hath she kept this.


text:
<n>When the light of the gospel shows itself, some are found to be curious, and others are found to be open enemies (and these latter ones should be the least opposed to the gospel): others fervently honour him whom they will immediately fall away from, and very few receive him as reverently as they ought to. Nonetheless, Christ begins his spiritual kingdom in the midst of his enemies.</n>Much people of the Jews therefore knew that he was there: and they came not for Jesus' sake only, but that they might see Lazarus also, whom he had raised from the dead.


text:
On the morowe a great multitude that were come to the feast, when they heard that Iesus should come to Hierusalem,


text:
Tooke branches of palme trees, and went foorth to meete him, and cried, Hosanna, Blessed is the King of Israel that commeth in the Name of the Lorde.


text:
But his disciples vnderstoode not these thinges at the first: but when Iesus was glorified, then remembred they, that these thinges were written of him, and that they had done these things vnto him.


text:
The people therefore that was with him, bare witnesse that hee called Lazarus out of the graue, and raised him from the dead.


text:
<n>Even they who go about to oppress Christ are made instruments of his glory.</n>The Pharisees therefore said among themselves, Perceive ye how ye prevail nothing? behold, the world is gone after him.


text:
And there were certain Greeks among them that <n>After the solemn custom: the Greeks were first so called by the name of the country of Greece, where they lived: but afterward, all that were not of the Jew's religion, but worshipped false gods and were also called heathens, were called by the name Greeks.</n> came up to worship at the feast:


text:
And they came to Philippe, which was of Bethsaida in Galile, and desired him, saying, Syr, we would see that Iesus.


text:
<n>The death of Christ is as it were a sowing, which seems to be a dying of the corn, but indeed is the cause of a much greater harvest: and such as is the condition of the head, so will be the condition of the members.</n>Verily, verily, I say unto you, Except a corn of wheat fall into the ground and <n>A wheat corn dies when it is changed in the ground, and becomes the root of a fruitful new plant.</n> die, it abideth alone: but if it die, it bringeth forth much fruit.


text:
He that loueth his life, shall lose it, and he that hateth his life in this world, shall keepe it vnto life eternall.


text:
If any man serue me, let him followe me: for where I am, there shall also my seruant be: and if any man serue me, him will my Father honour.


text:
<n>While Christ went about to suffer all the punishment which is due to our sins, and while his divinity did not yet show his might and power so that the satisfaction might be fully accomplished, he is stricken with the great fear of the curse of God, and so he cries and prays, and desires to be released: yet nonetheless he prefers the will and glory of his Father before all things, and his Father allows this obedience even from heaven.</n>Now is my soul troubled; and what shall I say? Father, save me from this <n>That is, of death which is now at hand.</n> hour: but for this cause came I unto this hour.


text:
Father, <n>So then the Father's glory is Christ's glory.</n> glorify thy name. Then came there a voice from heaven, [saying], I have both glorified [it], and will glorify [it] again.


text:
Then saide the people that stoode by, and heard, that it was a thunder: other said, An Angel spake to him.


text:
<n>Christ foretells to the deaf the manner of his death, the overcoming of the devil and the world, and in conclusion his triumph.</n>Jesus answered and said, This voice came not because of me, but for your sakes.


text:
And I, if I be <n>Christ used a word which has a double meaning, for it signifies either to lift up or to get out of the way: for he intended them to think of his death, but the Jews seemed to take it another way.</n> lifted up from the earth, will draw <n>Chrysostom and Theophylact say that this word «all» refers to all nations: that is, not only to the Jews.</n> all [men] unto me.


text:
The people answered him, We haue heard out of the Law, that that Christ bideth for euer: and howe sayest thou, that that Sonne of man must be lift vp? Who is that Sonne of man?


text:
<n>Unmeasurable is the mercy of God, but a horrible judgment follows if it is condemned.</n>Then Jesus said unto them, Yet a little while is the light with you. Walk while ye have the light, lest darkness come upon you: for he that walketh in darkness knoweth not whither he goeth.


text:
While ye have light, believe in the light, that ye may be the <n>That is, partakers of light.</n> children of light. These things spake Jesus, and departed, and did hide himself from them.


text:
<n>Faith is not of nature, but of grace.</n>But though he had done so many miracles before them, yet they believed not on him:


text:
That the saying of Esaias the prophet might be fulfilled, which he spake, Lord, who hath believed our report? and to whom hath the <n>The arm of the Lord is the gospel, which is the power of God to salvation to all that believe, and therefore the arm of the Lord is not revealed to those whose hearts the Lord has not opened.</n> arm of the Lord been revealed?


text:
He hath blinded their eyes, and hardned their heart, that they shoulde not see with their eyes, nor vnderstand with their heart, and should be conuerted, and I should heale them.


text:
<n>The ones who believe are not only few in number, if they are compared with the unbelievers, but also the majority of those few (yea, and especially the ones of highest rank) fear men more than God.</n>Nevertheless among the chief rulers also many believed on him; but because of the Pharisees they did not confess [him], lest they should be put out of the synagogue:


text:
<n>The sum of the gospel, and therefore of salvation, which Christ witnessed in the midst of Jerusalem by his crying out, is this: to rest upon Christ through faith as the only Saviour appointed and given us by the Father.</n>Jesus cried and said, He that believeth on me, believeth <n>This word «not» does not take anything away from Christ which is spoken of here, but is rather spoken in way of correction, as if he said, «He that believes in me does not so much believe in me as in him that sent me.» So is it in (Mar_9:37).</n> not on me, but on him that sent me.


text:
And if any man heare my wordes, and beleeue not, I iudge him not: for I came not to iudge the world, but to saue the world.


text:
He that refuseth me, and receiueth not my wordes, hath one that iudgeth him: the worde that I haue spoken, it shall iudge him in the last day.


text:
For I haue not spoken of my selfe: but the Father which sent me, hee gaue me a commaundement what I should say, and what I should speake.


text:
And I knowe that his commaundement is life euerlasting: the thinges therefore that I speake, I speake them so as the Father sayde vnto me.


text:
Now <n>Christ is as sure of the victory as he is of the combat which was at hand, and by using the sign of washing the feet, gives by this an example in part of singular modesty, and his great love toward his apostles in this notable act, being likely to depart very shortly from them: and he partly witnesses unto them that it is he alone who washes away the filth of his people, and sanctifies them little by little in their time and season.</n> before the feast of the passover, when Jesus knew that his hour was come that he should depart out of this world unto the Father, having loved his <n>Those of his household, that is, his saints.</n> own which were in the world, he loved them unto the end.


text:
And when supper was done (and that the deuill had now put in the heart of Iudas Iscariot, Simons sonne, to betray him)


text:
Jesus knowing that the Father had given all things into his <n>Into his power.</n> hands, and that he was come from God, and went to God;


text:
He <n>In that he is said to rise, it argues that there was a space of time between the ceremony of the passover and this washing of feet, at which time it seems that the Lord's supper was instituted.</n> riseth from supper, and laid aside his garments; and took a towel, and girded himself.


text:
After that, hee powred water into a basen, and began to wash the disciples feete, and to wipe them with the towell, wherewith he was girded.


text:
Iesus answered and sayd vnto him, What I doe, thou knowest not nowe: but thou shalt knowe it hereafter.


text:
Peter saith unto him, Thou shalt never wash my feet. Jesus answered him, If I wash thee not, thou hast <n>Unless you allow me to wash you, you will have no part in the kingdom of heaven.</n> no part with me.


text:
Iesus sayd to him, He that is washed, needeth not, saue to wash his feete, but is cleane euery whit: and ye are cleane, but not all.


text:
So after he had washed their feete, and had taken his garments, and was set downe againe, he sayd vnto them, Knowe ye what I haue done to you?


text:
If I then your Lorde, and Master, haue washed your feete, ye also ought to wash one an others feete.


text:
Verely, verely I say vnto you, The seruant is not greater then his master, neither the ambassadour greater then he that sent him.


text:
<n>The betraying of Christ was not accidental, or a thing that happened by chance, but it was the Father who ordained the cause of our salvation, to reconcile us unto himself in his Son, and the Son willingly and voluntarily obeyed the Father.</n>I speak not of you all: I know whom I have chosen: but that the scripture may be fulfilled, He that eateth bread with me hath lifted up his heel against me.


text:
From henceforth tell I you before it come, that when it is come to passe, ye might beleeue that I am he.


text:
Verely, verely I say vnto you, If I send any, he that receiueth him, receiueth me, and hee that receiueth me, receiueth him that sent me.


text:
When Jesus had thus said, he was troubled in spirit, and <n>He affirmed it openly and sealed it.</n> testified, and said, Verily, verily, I say unto you, that one of you shall betray me.


text:
Now there was <n>John's leaning was such that sitting down on his mat his head was toward the head of Jesus: for it is certain that in ancient times men used to not sit at the table, but to lie down on one of their sides.</n> leaning on Jesus' bosom one of his disciples, whom Jesus loved.


text:
Iesus answered, He it is, to whome I shall giue a soppe, when I haue dipt it: and hee wet a soppe, and gaue it to Iudas Iscariot, Simons sonne.


text:
For some of them thought because Iudas had the bag, that Iesus had sayd vnto him, Buy those things that we haue neede of against ye feast: or that he should giue some thing to the poore.


text:
<n>We have to see the glorifying of Christ in his dishonour.</n>Therefore, when he was gone out, Jesus said, <n>This verse and the one following are a most plain and evident testimony to the divinity of Christ.</n> Now is the Son of man glorified, and God is glorified in him.


text:
If God be glorified in him, God shall also glorifie him in himselfe, and shal straightway glorifie him.


text:
<n>The eternal glory will flow little by little from the head into the members. But meanwhile, we must take good heed that we run the race of this life in brotherly love.</n>Little children, yet a little while I am with you. Ye shall seek me: and as I said unto the Jews, Whither I go, ye cannot come; so now I say to you.


text:
A newe commaundement giue I vnto you, that ye loue one another: as I haue loued you, that ye also loue one another.


text:
<n>A weighty example of rash trust and confidence.</n>Simon Peter said unto him, Lord, whither goest thou? Jesus answered him, Whither I go, thou canst not follow me now; but thou shalt follow me afterwards.


text:
Iesus answered him, Wilt thou lay downe thy life for my sake? Verely, verely I say vnto thee, The cocke shall not crowe, till thou haue denied me thrise.


text:
Let <n>He believes in God who believes in Christ, and there is no other way to strengthen and encourage our minds during the greatest distresses.</n> not your heart be troubled: ye believe in God, believe also in me.


text:
In my Father's house are many mansions: if [it were] not [so], <n>That is, if it were not as I am telling you, that is, unless there was room enough not only for me, but also for you in my Father's house, I would not deceive you in this way with a vain hope, but I would have plainly told you so.</n> I would have told you. I go to <n>This whole speech is an allegory, by which the Lord comforts his own, declaring to them his departure into heaven; and he departs not to reign there alone, but to go before and prepare a place for them.</n> prepare a place for you.


text:
<n>Christ did not go away from us with the intent of forsaking us, but rather that he might eventually take us up with him into heaven.</n>And if I go and prepare a place for you, I will <n>These words are to be understood as being said to the whole Church, and therefore the angels said to the disciples when they were astonished, «Why do you stand gazing up into heaven? This Jesus will so come as you saw him go up», (Act_1:11). And in all places of the Scripture the full comfort of the Church is considered to be that day when God will be all in all, and is therefore called the day of redemption.</n> come again, and receive you unto myself; that where I am, [there] ye may be also.


text:
<n>Christ alone is the way to true and everlasting life, for it is he in whom the Father has revealed himself.</n>And whither I go ye know, and the way ye know.


text:
Jesus saith unto him, I am <n>This saying shows unto us the nature, the will, and office of Christ.</n> the way, the truth, and the life: no man cometh unto the Father, but by me.


text:
<n>It is plain by this verse that to know God and to see God is the same thing. Now whereas he said before that no man saw God at any time, it is to be understood in this way: without Christ, or were it not through Christ, no man could ever see God, nor ever saw God, at any time: for as Chrysostom says, the Son is a very concise and plain setting forth of the Father's nature to us.</n>If ye had known me, ye should have known my Father also: and from henceforth ye know him, and have seen him.


text:
Iesus sayd vnto him, I haue bene so long time with you, and hast thou not knowen mee, Philippe? he that hath seene me, hath seene my Father: how then sayest thou, Shewe vs thy Father?


text:
<n>The majesty of God shows itself most evidently both in Christ's doctrine and in his deeds.</n>Believest thou not that I am in the Father, and the Father in me? the words that I speak unto you I speak not of myself: but the Father that dwelleth in me, he doeth the works.


text:
Beleeue me, that I am in the Father, and the Father is in me: at the least, beleeue me for the very workes sake.


text:
<n>Christ's power is not only shown within his own person, but it is spread through the body of his entire Church.</n>Verily, verily, I say unto you, He that believeth on me, the works that I do shall he do also; and <n>That is, not only do them, but I can also give other men power to do greater.</n> greater [works] than these shall he do; because I go unto my Father.


text:
<n>He loves Christ rightly who obeys his commandment: and because obedience to Christ is accompanied with an infinite type and amount of miseries, although he is absent in body, yet he comforts his own with the present power of the Holy Spirit, whom the world despises, because it does not know him.</n>If ye love me, keep my commandments.


text:
And I wil pray the Father, and he shal giue you another Comforter, that he may abide with you for euer,


text:
[Even] the <n>The Holy Spirit is called the Spirit of truth by reason of that which he does, because he inspires the truth into us, because he has the truth in himself.</n> Spirit of truth; whom the <n>Worldly men.</n> world cannot receive, because it seeth him not, neither knoweth him: but ye know him; for he dwelleth with you, and shall be in you.


text:
Yet a litle while, and the world shal see me no more, but ye shall see me: because I liue, ye shall liue also.


text:
At that day ye shall know that I [am] <n>The Son is in the Father in such a way that he is of one selfsame substance with the Father, but he is in his disciples in a different way, as an aider and helper of them.</n> in my Father, and ye in me, and I in you.


text:
He that hath my commandments, and keepeth them, he it is that loveth me: and he that loveth me shall be loved of my Father, and I will love him, and will <n>I will show myself to him, and be known by him, as if he saw me with his eyes: but this showing of himself is not bodily, but spiritual, yet so plain that no other showing could be more evident.</n> manifest myself to him.


text:
<n>We must not ask why the gospel is revealed to some rather than to others, but we must rather take heed that we embrace Christ who is offered unto us, and that we truly love him, that is to say, that we give ourselves wholly to obeying him.</n>Judas saith unto him, not Iscariot, Lord, how is it that thou wilt manifest thyself unto us, and not unto the world?


text:
Iesus answered, and sayd vnto him, If any man loue me, he will keepe my worde, and my Father will loue him, and we wil come vnto him, and wil dwell with him.


text:
He that loueth me not, keepeth not my wordes, &amp; the worde which ye heare, is not mine, but the Fathers which sent me.


text:
<n>It is the duty and responsibility of the Holy Spirit to imprint in the minds of the elect, in their times and seasons, that which Christ once said.</n>These things have I spoken unto you, being [yet] present with you.


text:
But the Comforter, which is the holy Ghost, whom the Father wil send in my Name, he shall teach you all things, and bring all things to your remembrance, which I haue tolde you.


text:
<n>All true comfort and peace comes to us by Christ alone.</n>Peace I leave with you, my peace I give unto you: not as the world giveth, give I unto you. Let not your heart be troubled, neither let it be afraid.


text:
<n>We should in no way be sorry for the departing of Christ from us according to the flesh, but rather we should rejoice in it, seeing that all the blessing of the body depends upon the glorifying of the head.</n>Ye have heard how I said unto you, I go away, and come [again] unto you. If ye loved me, ye would rejoice, because I said, I go unto the Father: for my Father is <n>This is spoken in that Christ is mediator, for in this regard the Father is greater than he, in as much as the person to whom request is made is greater than he that makes the request.</n> greater than I.


text:
<n>Christ goes to death not unwillingly, but willingly, not that he is yielding to the devil, but rather that he is obeying his Father's decree.</n>Hereafter I will not talk much with you: for the prince of this world cometh, and hath <n>As one would say, «Satan will eventually set upon me with all the might he can, but he has no power over me, neither will he find any such thing in me as he thinks he will.»</n> nothing in me.


text:
But it is that the world may knowe that I loue my Father: and as the Father hath commanded me, so I doe. Arise, let vs goe hence.


text:
I <n>We are by nature dry and fit for nothing but the fire. Therefore, in order that we may live and be fruitful, we must first be grafted into Christ, as it were into a vine, by the Father's hand: and then be daily moulded with a continual meditation of the word, and the cross: otherwise it will not avail any man at all to have been grafted unless he cleaves fast to the vine, and so draws juice out of it.</n> am the true vine, and my Father is the husbandman.


text:
Euery branch that beareth not fruite in me, he taketh away: and euery one that beareth fruite, he purgeth it, that it may bring forth more fruite.


text:
Abide in me, and I in you: as the branche cannot beare fruite of it selfe, except it abide in the vine, no more can ye, except ye abide in me.


text:
I am that vine: ye are the branches: he that abideth in me, &amp; I in him, the same bringeth forth much fruite: for without me can ye doe nothing.


text:
If a man abide not in me, he is cast forth as a branche, and withereth: and men gather them, and cast them into the fire, and they burne.


text:
<n>Whoever rests in Christ's doctrine abides in him, and therefore brings forth good fruit, and the Father will not deny anything to such a person as this.</n>If ye abide in me, and my words abide in you, ye shall ask what ye will, and it shall be done unto you.


text:
<n>As one would say, «Herein will my Father be glorified, and herein also will you be my disciples, if you bring forth much fruit.»</n>Herein is my Father glorified, that ye bear much fruit; so shall ye be my disciples.


text:
<n>The love of the Father towards the Son, and of the Son towards us, and of us toward God and our neighbour, are joined together with an inseparable knot: and there is nothing more sweet and pleasant than it is. Now this love shows itself by its effects, a most perfect example of which Christ himself exhibits to us.</n>As the Father hath loved me, so have I loved you: <n>That is, in that love with which I love you, which love is the responsibility of both parties.</n> continue ye in my love.


text:
If ye shall keepe my commandements, ye shall abide in my loue, as I haue kept my Fathers commandements, and abide in his loue.


text:
These things haue I spoken vnto you, that my ioy might remaine in you, and that your ioy might be full.


text:
<n>The doctrine of the gospel, as it is uttered by Christ's own mouth, is a most perfect and absolute declaration of the counsel of God, which pertains to our salvation and is committed unto the apostles.</n>Henceforth I call you not servants; for the servant knoweth not what his lord doeth: but I have called you friends; for all things that I have heard of my Father I have made known unto you.


text:
<n>Christ is the author and preserver of the ministry of the gospel, even to the end of the world, but the ministers have above all things need of prayer and brotherly love.</n>Ye <n>These words plainly teach us that our salvation comes only from the favour and gracious goodness of the everlasting God towards us, and of nothing that we do or can deserve.</n> have not chosen me, but I have chosen you, and ordained you, that ye should go and bring forth fruit, and [that] your fruit should remain: that whatsoever ye shall ask of the Father in my name, he may give it you.


text:
<n>When the faithful ministers of Christ are hated by the world as their master was, it should not cause them to fear, but rather strengthen and encourage them.</n>If the world hate you, ye know that it hated me before [it hated] you.


text:
If ye were of the worlde, the world woulde loue his owne: but because ye are not of ye world, but I haue chosen you out of the world, therefore the world hateth you.


text:
Remember the word that I said vnto you, The seruant is not greater then his master. If they haue persecuted me, they will persecute you also: if they haue kept my worde, they will also keepe yours.


text:
<n>The hatred that the world bears against Christ proceeds from the stupidity of the mind, which nonetheless is voluntarily blind, so that those of the world cannot give any excuse to explain away their fault.</n>But all these things will they do unto you for my name's sake, because they know not him that sent me.


text:
<n>As one would say, «If I had not come, these men would not have been wrong in saying before God's judgment seat that they are religious, and void of sin: but since I came to them, and they completely rejected me, they can have no cloak for their wickedness.»</n>If I had not come and spoken unto them, they had not had sin: but now they have no cloke for their sin.


text:
If I had not done workes among them which none other man did, they had not had sinne: but nowe haue they both seene, and haue hated both me, and my Father.


text:
But [this cometh to pass], that the word might be fulfilled that is written in their <n>Sometimes this word «law» refers to the five books of Moses, but in this place it refers to the whole scripture: for the place that he refers to is found in the Psalms.</n> law, They hated me without a cause.


text:
<n>We will surely stand against the rage of the wicked by the inward testimony of the Holy Spirit. But the Holy Spirit speaks in no other way and is consistent with what he spoke by the mouth of the apostles.</n>But when the Comforter is come, whom I will send unto you from the Father, [even] the Spirit of truth, which proceedeth from the Father, he shall testify of me:


text:
These <n>The ministers of the gospel must expect all types of reproaches, not only by those who are open enemies, but even by those also who seem to be of the same household, and the very pillars of the Church.</n> things have I spoken unto you, that ye should not be offended.


text:
They shall excommunicate you: yea, the time shall come, that whosoeuer killeth you, will thinke that he doeth God seruice.


text:
But these things haue I tolde you, that when the houre shall come, ye might remember, that I tolde you them; these things said I not vnto you from ye beginning, because I was with you.


text:
<n>The absence of Christ according to the flesh is profitable to the Church in that it causes the Church to be wholly dependant upon his spiritual power.</n>Nevertheless I tell you the truth; It is expedient for you that I go away: for if I go not away, the Comforter will not come unto you; but if I depart, I will send him unto you.


text:
<n>The Spirit of God works so mightily by the preaching of the word that he forces the world, whether or not it wants to, to confess its own unrighteousness and Christ's righteousness and almightiness.</n>And when he is come, he will <n>He will so reprove the world, that those of the world will not be able to give any excuse.</n> reprove the <n>He refers to the time that followed his ascension, when as all those opposed were manifestly reproved, through the pouring out of the Holy Spirit upon the Church: so that the very enemies of Christ were reproved of sin, in that they were forced to confess that they were deceived, in that they believed not, and therefore they said to Peter in (Act_2:37), «Men and brethren, what shall we do?»</n> world of sin, and of righteousness, and of judgment:


text:
Of <n>Of Christ himself: for when the world will see that I have poured out the Holy Spirit they will be forced to confess that I was just, and was not condemned by my Father when I went out of this world.</n> righteousness, because I go to my Father, and ye see me no more;


text:
Of <n>Of that authority and power which I have both in heaven and in earth.</n> judgment, <n>That is, because they will then understand and indeed know that I have overcome the devil, and govern the world, and then all men will see that they set themselves against you in vain, for I will arm you with heavenly power by which you may destroy every high thing which is lifted up against the knowledge of God; (2Co_10:5).</n> because the prince of this world is judged.


text:
<n>The doctrine of the apostles proceeded from the Holy Spirit, and is most perfect.</n>I have yet many things to say unto you, but ye cannot bear them now.


text:
Howbeit, when he is come which is the Spirit of trueth, he will leade you into all trueth: for he shall not speake of himselfe, but whatsoeuer he shall heare, shall he speake, and he will shew you the things to come.


text:
<n>The Holy Spirit brings no new doctrine, but teaches that which was uttered by Christ's own mouth, and imprints it in our minds.</n>He shall glorify me: for he shall receive of mine, and shall shew [it] unto you.


text:
All thinges that the Father hath, are mine: therefore said I, that he shall take of mine, and shewe it vnto you.


text:
<n>The grace of the Holy Spirit is a most distinct mirror in which Christ is truly beheld with the most sharp sighted eyes of faith, and not with the blurred eyes of the flesh: and by this we feel a continual joy even in the midst of sorrows.</n>A <n>When a little time is past.</n> little while, and ye shall not see me: and again, a little while, and ye shall see me, <n>For I go on to eternal glory, so that I will be much more present with you than I was before: for then you will feel indeed what I am, and what I am able to do.</n> because I go to the Father.


text:
Then said some of his disciples among them selues, What is this that he saieth vnto vs, A litle while, and ye shall not see me, and againe, a litle while, and ye shall see me, and, For I goe to the Father.


text:
Now Iesus knew that they would aske him, and said vnto them, Doe ye enquire among your selues, of that I said, A litle while, &amp; ye shal not see me: and againe, a litle while, and yee shall see me?


text:
Verely, verely I say vnto you, that ye shall weepe and lament, and the worlde shall reioyce: and ye shall sorowe, but your sorowe shalbe turned to ioye.


text:
A woman when she traueileth, hath sorowe, because her houre is come: but assoone as she is deliuered of the childe, she remembreth no more the anguish, for ioy that a man is borne into the world.


text:
And ye nowe therefore are in sorowe: but I will see you againe, &amp; your hearts shal reioyce, and your ioy shall no man take from you.


text:
And in that day shall ye aske me nothing. Verely, verely I say vnto you, whatsoeuer ye shall aske the Father in my Name, he will giue it you.


text:
<n>The Holy Spirit, who was poured upon the apostles after the ascension of Christ, instructed both them in all the central mysteries and secrets of our salvation, and also the Church by them, and he will also instruct the Church until the end of the world.</n>These things have I spoken unto you in proverbs: but the time cometh, when I shall no more speak unto you in proverbs, but I shall shew you plainly of the Father.


text:
<n>The sum of the worship of God is the invocation of the Father in the name of the Son the mediator, who is already heard for us, for whom he both abased himself, and is now also glorified.</n>At that day ye shall ask in my name: and I say not unto you, that I will pray the Father for you:


text:
For the Father himselfe loueth you, because ye haue loued me, and haue beleeued that I came out from God.


text:
I am come out from the Father, and came into the worlde: againe I leaue the worlde, and goe to the Father.


text:
<n>Faith and foolish security differ greatly.</n>His disciples said unto him, Lo, now speakest thou plainly, and speakest no proverb.


text:
Nowe knowe wee that thou knowest all things, and needest not that any man should aske thee. By this we beleeue, that thou art come out from God.


text:
<n>Neither the wickedness of the world, neither the weakness of his own, can diminish anything of the virtue of Christ.</n>Behold, the hour cometh, yea, is now come, that ye shall be scattered, every man to his own, and shall leave me alone: and yet I am not alone, because the Father is with me.


text:
<n>The surety and foundation of the Church depends only upon the victory of Christ.</n>These things I have spoken unto you, that <n>That in me you might be thoroughly quieted. For by «peace» is meant here that quiet state of mind which is completely contrary to disquietness and great sadness.</n> in me ye might have peace. In the world ye shall have tribulation: but be of good cheer; I have overcome the world.


text:
These <n>Jesus Christ, the everlasting high Priest, being ready to immediately offer himself up, by solemn prayers consecrates himself to God the Father as a sacrifice, and us together with himself. Therefore this prayer was from the beginning, is, and will be to the end of the world, the foundation and ground of the Church of God.</n> words spake Jesus, and lifted up his eyes to heaven, and said, <n>He first declares that as he came into the world so that the Father might show in him (being apprehended by faith) his glory in saving his elect, so he applied himself to that only: and therefore he desires from the Father that he would bless the work which he had finished.</n> Father, the hour is come; glorify thy Son, that thy Son also may glorify thee:


text:
As thou hast given him power over <n>Over all men.</n> all flesh, that he should give eternal life to as many as thou hast given him.


text:
And this is life eternal, that they might know thee the <n>He calls the Father the only true God in order to set him against all false gods, and to include himself and the Holy Spirit, for he immediately joins the knowledge of the Father and the knowledge of himself together, and according to his accustomed manner sets forth the whole Godhead in the person of the Father. So is the Father alone said to be King, immortal, wise, dwelling in light which no man can attain unto, and invisible; (Rom_16:27; 1Ti_1:17).</n> only true God, and Jesus Christ, whom thou hast sent.


text:
And nowe glorifie me, thou Father, with thine owne selfe, with the glorie which I had with thee before the world was.


text:
<n>First of all he prays for his disciples by whom he would have the rest of his disciples gathered together, and commends them unto the Father (having already rejected the whole company of the reprobate) because he received them from his Father into his custody, and because by embracing his doctrine, they will have so many and so mighty enemies, that there is no way for them to be in safety, except by his help.</n>I have manifested thy name unto the men which thou gavest me out of the world: <n>He shows by this the everlasting election and choice, which was hidden in the good will and pleasure of God, which is the groundwork of our salvation.</n> thine they were, and thou <n>He shows that the everlasting and hidden purpose of God is declared in Christ, by whom we are justified and sanctified, if we lay hold of him by faith, so that we may eventually come to the glory of the election.</n> gavest them me; and they have kept thy word.


text:
For I haue giuen vnto them the wordes which thou gauest me, and they haue receiued them, and haue knowen surely that I came out from thee, &amp; haue beleeued that thou hast sent me.


text:
I pray for them: I pray not for the worlde, but for them which thou hast giuen me: for they are thine.


text:
And now I am no more in the world, but these are in the world, and I come to thee. Holy Father, keep through thine own name those whom thou hast given me, that they may be <n>He prays that his people may peaceably agree and be joined together in one, that as the Godhead is one, so they may be of one mind and one consent together.</n> one, as we [are].


text:
While I was with them in the worlde, I kept them in thy Name: those that thou gauest me, haue I kept, and none of them is lost, but the childe of perdition, that the Scripture might be fulfilled.


text:
And now come I to thee, and these things speake I in the worlde, that they might haue my ioy fulfilled in themselues.


text:
I haue giuen them thy word, &amp; the world hath hated them, because they are not of the world, as I am not of the world.


text:
<n>He shows what type of deliverance he means: not that they should be in no danger, but that in being preserved from all they might prove by experience that the doctrine of salvation is true, which doctrine they received from his mouth to deliver to others.</n>I pray not that thou shouldest take them out of the world, but that thou shouldest keep them from the evil.


text:
<n>That is, make them holy: and that thing is said to be holy which is dedicated to God and belongs to him alone.</n>Sanctify them through thy truth: thy word is truth.


text:
<n>Moreover, he adds that the apostles have a calling common with him, and therefore that they must be held up by the very same virtue to give themselves up wholly to God, by which Christ, who was first, did consecrate himself to the Father.</n>As thou hast sent me into the world, even so have I also sent them into the world.


text:
And for their sakes I sanctify myself, that they also might be sanctified through the <n>The true and substantial sanctification of Christ is contrasted with the outward purifyings of the law.</n> truth.


text:
<n>Secondly, he offers to God the Father all of his, that is, all those who will believe in him by the doctrine of the apostles: that as he cleaves unto the Father, receiving from him all fulness, so they being joined with him may receive life from him, and being loved together in him, may also with him eventually enjoy everlasting glory.</n>Neither pray I for these alone, but for them also which shall believe on me through their word;


text:
That they all may bee one, as thou, O Father, art in me, and I in thee: euen that they may be also one in vs, that the worlde may beleeue that thou hast sent me.


text:
I in them, and thou in mee, that they may be made perfect in one, and that the worlde may knowe that thou hast sent mee, and hast loued them, as thou hast loued me.


text:
Father, I will that they which thou hast giuen me, be with me euen where I am, that they may beholde that my glorie, which thou hast giuen mee: for thou louedst me before the foundation of the world.


text:
O righteous Father, the worlde also hath not knowen thee, but I haue knowen thee, and these haue knowen, that thou hast sent me.


text:
<n>He communicates the knowledge of the Father with his own little by little, which knowledge is most full in Christ the mediator, that they may in him be beloved by the Father, with the selfsame love with which he loves the Son.</n>And I have declared unto them thy name, and will declare [it]: that the love wherewith thou hast loved me may be in them, and I in them.


text:
When <n>Christ goes of his own accord into a garden, which his betrayer knew, to be taken, so that by his obedience he might take away the sin that entered into the world by one man's rebellion, and that in a garden.</n> Jesus had spoken these words, he went forth with his disciples over the brook Cedron, where was a garden, into the which he entered, and his disciples.


text:
And Iudas which betraied him, knewe also the place: for Iesus oft times resorted thither with his disciples.


text:
<n>Christ who was innocent was taken as a wicked person, that we who are wicked might be let go as innocent.</n>Judas then, having received a band [of men] and officers from the chief priests and Pharisees, cometh thither with lanterns and torches and weapons.


text:
<n>Christ's person (but not his power) was bound by his adversaries, but only when and how he desired.</n>Jesus therefore, knowing all things that should come upon him, went forth, and said unto them, Whom seek ye?


text:
They answered him, Iesus of Nazareth. Iesus sayde vnto them, I am hee. Nowe Iudas also which betraied him, stoode with them.


text:
Assoone then as hee had saide vnto them, I am hee, they went away backewardes, and fell to the grounde.


text:
<n>Christ does not neglect the office of a good pastor, not even in his greatest danger.</n>Jesus answered, I have told you that I am [he]: if therefore ye seek me, let these go their way:


text:
This was that the worde might be fulfilled which hee spake, Of them which thou gauest me, haue I lost none.


text:
<n>We ought to contain our zeal for God within the bounds of our calling.</n>Then Simon Peter having a sword drew it, and smote the high priest's servant, and cut off his right ear. The servant's name was Malchus.


text:
Then sayde Iesus vnto Peter, Put vp thy sworde into the sheath: shall I not drinke of the cuppe which my Father hath giuen me?


text:
<n>Christ is brought before an earthly high priest to be condemned for our blasphemies, that we might be acquitted by the everlasting high Priest himself.</n>And led him away to Annas first; for he was father in law to Caiaphas, which was the high priest that same year.


text:
And Caiaphas was he, that gaue counsel to the Iewes, that it was expedient that one man should die for the people.


text:
<n>A graphic example of the fragility of men, even the best of them, when they are left to themselves.</n>And Simon Peter followed Jesus, and [so did] another disciple: that disciple was known unto the high priest, and went in with Jesus into the palace of the high priest.


text:
But Peter stood at the doore without. Then went out the other disciple which was knowen vnto the hie Priest, and spake to her that kept the doore, and brought in Peter.


text:
Then saide the maide that kept the doore, vnto Peter, Art not thou also one of this mans disciples? He sayd, I am not.


text:
And the seruants and officers stoode there, which had made a fire of coles: for it was colde, &amp; they warmed themselues; Peter also stood among them, and warmed himselfe.


text:
<n>Christ defends his cause, but only slightly, not that he would withdraw himself from death, but to show that he was condemned as someone who was innocent.</n>The high priest then asked Jesus of his disciples, and of his doctrine.


text:
Iesus answered him, I spake openly to the world: I euer taught in the Synagogue and in the Temple, whither the Iewes resort continually, and in secret haue I sayde nothing.


text:
Why askest thou mee? aske them which heard mee what I sayde vnto them: beholde, they knowe what I sayd.


text:
When he had spoken these thinges, one of the officers which stoode by, smote Iesus with his rod, saying, Answerest thou the hie Priest so?


text:
Iesus answered him, If I haue euill spoken, beare witnes of the euil: but if I haue well spoken, why smitest thou me?


text:
<n>After men have once fallen, they cannot only not lift themselves up by their own strength, but also they fall more and more into a worse condition, until they are raised up again by a new power from God.</n>And Simon Peter stood and warmed himself. They said therefore unto him, Art not thou also [one] of his disciples? He denied [it], and said, I am not.


text:
One of the seruaunts of the hie Priest, his cousin whose eare Peter smote off, saide, Did not I see thee in the garden with him?


text:
<n>The Son of God is brought before the judgment seat of an earthly and profane man, in whom there is found much less wickedness than in the rulers of the people of God. A graphic image of the wrath of God against sin, and in addition of his great mercy, and last of all of his most severe judgment against the stubborn condemners of his grace when it is offered unto them.</n>Then led they Jesus from <n>From Caiaphas' house.</n> Caiaphas unto the hall of judgment: and it was early; and they themselves went not into the judgment hall, lest they should be defiled; but that they might eat the passover.


text:
They answered, and saide vnto him, If hee were not an euill doer, we woulde not haue deliuered him vnto thee.


text:
Then said Pilate unto them, Take ye him, and judge him according to your law. The Jews therefore said unto him, <n>For judgments of life and death were taken from them forty years before the destruction of the temple.</n> It is not lawful for us to put any man to death:


text:
That the saying of Jesus might be fulfilled, which he spake, <n>For Christ had foretold that he would be crucified.</n> signifying what death he should die.


text:
So Pilate entred into the common hall againe, and called Iesus, and sayde vnto him, Art thou the king of the Iewes?


text:
Pilate answered, Am I a Iewe? Thine owne nation, and the hie Priestes haue deliuered thee vnto me. What hast thou done?


text:
<n>Christ affirms his spiritual kingdom, but rejects a worldly one.</n>Jesus answered, My kingdom is not of this world: if my kingdom were of this world, then would my servants fight, that I should not be delivered to the Jews: but now is my kingdom not from hence.


text:
Pilate then said vnto him, Art thou a King then? Iesus answered, Thou sayest that I am a King: for this cause am I borne, and for this cause came I into the world, that I should beare witnes vnto the trueth: euery one that is of the trueth, heareth my voyce.


text:
<n>It was required that Christ should be pronounced innocent, but nonetheless, in that he took upon himself our person, he was to be condemned as a most wicked man.</n>Pilate saith unto him, <n>He speaks this disdainfully and scoffingly, and not by way of asking a question.</n> What is truth? And when he had said this, he went out again unto the Jews, and saith unto them, I find in him no fault [at all].


text:
But you haue a custome, that I shoulde deliuer you one loose at the Passeouer: will yee then that I loose vnto you the King of ye Iewes?


text:
Then <n>Literally, «made a great and foul voice».</n> cried they all again, saying, Not this man, but Barabbas. Now Barabbas was a robber.


text:
Then Pilate therefore took Jesus, and <n>The wisdom of the flesh chooses the least of two evils, but God curses that very wisdom.</n> scourged [him].


text:
And the souldiers platted a crowne of thornes, and put it on his head, and they put on him a purple garment,


text:
<n>Christ is again acquitted by the same mouth with which he was afterwards condemned.</n>Pilate therefore went forth again, and saith unto them, Behold, I bring him forth to you, that ye may know that I find no fault in him.


text:
Then came Iesus foorth wearing a crowne of thornes, and a purple garment; Pilate said vnto them, Beholde the man.


text:
When the chief priests therefore and officers saw him, they cried out, saying, <n>They will have him crucified whom, by an old custom of theirs, they should have stoned and hanged up as convicted of blasphemy: but they desire to have him crucified after the manner of the Romans.</n> Crucify [him], crucify [him]. Pilate saith unto them, Take ye him, and crucify [him]: for I find no fault in him.


text:
The Iewes answered him, We haue a lawe, and by our law he ought to die, because he made himselfe the Sonne of God.


text:
<n>Pilate's conscience fights for Christ, but it immediately yields, because it is not upheld with the singular power of God.</n>When Pilate therefore heard that saying, he was the more afraid;


text:
And went againe into the common hall, and saide vnto Iesus, Whence art thou? But Iesus gaue him none answere.


text:
Then saide Pilate vnto him, Speakest thou not vnto me? Knowest thou not that I haue power to crucifie thee, &amp; haue power to loose thee?


text:
Iesus answered, Thou couldest haue no power at all against me, except it were giuen thee from aboue: therefore he that deliuered me vnto thee, hath the greater sinne.


text:
From thence foorth Pilate sought to loose him, but the Iewes cried, saying, If thou deliuer him, thou art not Cesars friende: for whosoeuer maketh himselfe a King, speaketh against Cesar.


text:
<n>Pilate condemns himself first, with the same mouth with which he afterwards condemns Christ.</n>When Pilate therefore heard that saying, he brought Jesus forth, and sat down in the judgment seat in a place that is called the Pavement, but in the Hebrew, <n>«Gabbatha» signifies a high place, as judgment seats are.</n> Gabbatha.


text:
And it was the Preparation of the Passeouer, and about the sixt houre: and hee sayde vnto the Iewes, Beholde your King.


text:
But they cried, Away with him, away with him, crucifie him. Pilate sayde vnto them, Shall I crucifie your King? The high Priestes answered, We haue no King but Cesar.


text:
<n>Christ fastens Satan, sin, and death to the cross.</n>Then delivered he him therefore unto them to be crucified. And they took Jesus, and led [him] away.


text:
And he bare his owne crosse, and came into a place named of dead mens Skulles, which is called in Hebrewe, «Golgotha»:


text:
<n>Christ, sitting upon the throne of the cross, is publicly proclaimed everlasting King of all people by the hand of him who condemned him for usurping a kingdom.</n>And Pilate wrote a title, and put [it] on the cross. And the writing was, JESUS OF NAZARETH THE KING OF THE JEWS.


text:
This title then read many of the Iewes: for the place where Iesus was crucified, was neere to the citie: and it was written in Hebrewe, Greeke and Latine.


text:
Then saide the hie Priests of the Iewes to Pilate, Write not, The King of the Iewes, but that he sayd, I am King of the Iewes.


text:
<n>Christ signifies by the division of his garments amongst the bloody butchers (except for his coat which had no seam) that it will come to pass, that he will shortly divide his benefits, and enrich his very enemies throughout the world: but in such a way that the treasure of his Church will remain whole.</n>Then the soldiers, when they had crucified Jesus, took his garments, and made four parts, to every soldier a part; and also [his] coat: now the coat was without seam, woven from the top throughout.


text:
Therefore they sayde one to another, Let vs not deuide it, but cast lots for it, whose it shall be. This was that the Scripture might be fulfilled, which sayth, They parted my garments among them, and on my coate did cast lots. So the souldiers did these things in deede.


text:
<n>Christ is a perfect example of all righteousness, not only in the keeping of the first, but also of the second table of the ten commandments.</n>Now there stood by the cross of Jesus his mother, and his mother's sister, Mary the [wife] of Cleophas, and Mary Magdalene.


text:
And when Iesus sawe his mother, and the disciple standing by, whom he loued, he said vnto his mother, Woman, beholde thy sonne.


text:
Then saide he to the disciple, Beholde thy mother: and from that houre, the disciple tooke her home vnto him.


text:
<n>Christ when he has taken the vinegar, yields up the Spirit, indeed drinking up in our name that most bitter and severe cup of his Father's wrath.</n>After this, Jesus knowing that all things were now accomplished, that the scripture might be fulfilled, saith, I thirst.


text:
Now there was set a <n>Galatinus witnesses out of the book called Sanhedrin that the Jews often gave those who were executed vinegar mixed with frankincense to drink, to make them somewhat delirious: so the Jews provided charitably for the poor men's conscience who were executed.</n> vessel full of vinegar: and they filled a spunge with vinegar, and put [it] upon hyssop, and put [it] to his mouth.


text:
Nowe when Iesus had receiued of the vineger, he saide, It is finished, and bowed his head, and gaue vp the ghost.


text:
<n>The body of Christ which was dead for a season (because it so pleased him) is wounded, but not the least bone of it is broken: and such is the state of his resurrection body.</n>The Jews therefore, because it was the preparation, that the bodies should not remain upon the cross on the sabbath day, (for that sabbath day was an high day,) besought Pilate that their legs might be broken, and [that] they might be taken away.


text:
Then came the souldiers and brake the legges of the first, and of the other, which was crucified with Iesus.


text:
<n>Christ, being dead upon the cross, witnesses by a double sign that he alone is the true satisfaction, and the true washing for the believers.</n>But one of the soldiers with a spear <n>This wound was a most manifest witness of the death of Christ: for the water that issued out by this wound shows us plainly that the weapon pierced the very skin that encompasses the heart, and this skin is the vessel that contains the water; and once that is wounded, the creature which is so pierced and stricken has no choice but to die.</n> pierced his side, and forthwith came there out blood and water.


text:
And he that sawe it, bare recorde, and his record is true: and he knoweth that he saith true, that ye might beleeue it.


text:
For these things were done, that the Scripture shoulde be fulfilled, Not a bone of him shalbe broken.


text:
<n>Christ is openly buried, and in a famous place, Pilate permitting and allowing it, and buried by men who showed favour to Christ in doing this, men who had before that day never openly followed him: so that by his burial, no man can justly doubt either of his death, or resurrection.</n>And after this Joseph of Arimathaea, being a disciple of Jesus, but secretly for fear of the Jews, besought Pilate that he might take away the body of Jesus: and Pilate gave [him] leave. He came therefore, and took the body of Jesus.


text:
And there came also Nicodemus (which first came to Iesus by night) &amp; brought of myrrhe and aloes mingled together about an hundreth pound.


text:
Then tooke they the body of Iesus, and wrapped it in linnen clothes with the odours, as the maner of the Iewes is to burie.


text:
Now in the place where he was crucified there was a garden; and in the garden a new sepulchre, wherein was <n>That no man might frivolously object to his resurrection, as though someone else that had been buried there had risen; Theophylact.</n> never man yet laid.


text:
The <n>Mary Magdalene, Peter, and John, are the first witnesses of the resurrection, and these cannot justly be suspected, for they themselves could hardly be persuaded of it; therefore, they would obviously not invent such a story on purpose.</n> first [day] of the week cometh Mary Magdalene early, when it was yet dark, unto the sepulchre, and seeth the stone taken away from the sepulchre.


text:
Then she ranne, and came to Simon Peter, and to the other disciple whom Iesus loued, and saide vnto them, They haue taken away the Lorde out of the sepulchre, and we knowe not where they haue laid him.


text:
So they ranne both together, but the other disciple did outrunne Peter, and came first to the sepulchre.


text:
And the kerchiefe that was vpon his head, not lying with the linnen clothes, but wrapped together in a place by it selfe.


text:
Then went in also the other disciple, which came first to the sepulchre, and he sawe it, and beleeued.


text:
But Mary stood <n>That is, outside of the cave which the sepulchre was cut out of.</n> without at the sepulchre weeping: and as she wept, she stooped down, [and looked] into the sepulchre,


text:
<n>Two angels are made witnesses of the Lord's resurrection.</n>And seeth two angels in <n>In white clothing.</n> white sitting, the one at the head, and the other at the feet, where the body of Jesus had lain.


text:
And they say unto her, Woman, why weepest thou? She saith unto them, Because they have taken away <n>Mary spoke as the common people used to speak: for they spoke of a dead carcass as they did of a living man.</n> my Lord, and I know not where they have laid him.


text:
<n>Jesus witnesses by his presence that he is truly risen.</n>And when she had thus said, she turned herself back, and saw Jesus standing, and knew not that it was Jesus.


text:
Iesus saith vnto her, Woman, why weepest thou? Whom seekest thou? She supposing that he had bene the gardener, said vnto him, Sir, if thou hast borne him hence, tell me where thou hast laid him, and I will take him away.


text:
Iesus saith vnto her, Marie. She turned her selfe, and said vnto him, Rabboni, which is to say, Master.


text:
<n>Christ, who is risen, is not to be sought in this world according to the flesh, but in heaven by faith where he has gone before us.</n>Jesus saith unto her, Touch me not; for I am not yet ascended to my Father: but go to my <n>By his brethren he means his disciples, for in the following verse it is said that Mary told his disciples.</n> brethren, and say unto them, I ascend unto <n>He calls God his Father because he is naturally his Father in the Godhead, and he says «your Father» because he is our Father by grace through the adoption of the sons of God: that is, by taking us by his free grace to be his sons; Epiphanius.</n> my Father, and your Father; and [to] my God, and your God.


text:
Marie Magdalene came and told the disciples that she had seene the Lord, and that he had spoken these things vnto her.


text:
<n>Christ, in that he presents himself before his disciples suddenly through his divine power, when the gates were shut, fully assures them both of his resurrection, and also of their apostleship, inspiring them with the Holy Spirit who is the director of the ministry of the Gospel.</n>Then the same day at evening, being the first [day] of the week, when the <n>Either the doors opened to him of their own accord, or the very walls themselves were a passage to him.</n> doors were shut where the disciples were assembled for fear of the Jews, came Jesus and stood in the midst, and saith unto them, Peace [be] unto you.


text:
And when he had so saide, he shewed vnto them his handes, and his side. Then were the disciples glad when they had seene the Lord.


text:
<n>The publishing of the forgiveness of sins by faith in Christ, and the setting forth and proclaiming the wrath of God in retaining the sins of the unbelievers, is the sum of the preaching of the gospel.</n>Whose soever sins ye remit, they are remitted unto them; [and] whose soever [sins] ye retain, they are retained.


text:
<n>Christ draws out of the unbelief of Thomas a certain and sure testimony of his resurrection.</n>But Thomas, one of the twelve, called Didymus, was not with them when Jesus came.


text:
The other disciples therefore saide vnto him, We haue seene the Lord: but he said vnto them, Except I see in his handes the print of the nailes, and put my finger into the print of the nailes, and put mine hand into his side, I will not beleeue it.


text:
And eight dayes after, againe his disciples were within, and Thomas with them. Then came Iesus, when the doores were shut, and stood in the middes, and said, Peace be vnto you.


text:
After saide he to Thomas, Put thy finger here, and see mine hands, &amp; put forth thine hand, and put it into my side, and be not faithlesse, but faithfull.


text:
<n>True faith depends upon the mouth of God, and not upon the eyes of the flesh.</n>Jesus saith unto him, Thomas, because thou hast seen me, thou hast believed: blessed [are] they that have not seen, and [yet] have believed.


text:
<n>To believe in Christ, the Son of God and our only saviour, is the goal of the doctrine of the gospel, and especially of the true account of the resurrection.</n>And many other signs truly did Jesus in the presence of his disciples, which are not written in this book:


text:
But these things are written, that ye might beleeue, that Iesus is that Christ that Sonne of God, and that in beleeuing ye might haue life through his Name.


text:
After these things <n>In that Christ is not only present here but also eats with his disciples, he gives a most full assurance of his resurrection.</n> Jesus shewed himself again to the disciples at the sea of Tiberias; and on this wise shewed he [himself].


text:
There were together Simon Peter, &amp; Thomas, which is called Didymus, and Nathanael of Cana in Galile, and the sonnes of Zebedeus, and two other of his disciples.


text:
Simon Peter said vnto them, I go a fishing. They said vnto him, We also will goe with thee. They went their way &amp; entred into a ship straightway, and that night caught they nothing.


text:
But when the morning was nowe come, Iesus stoode on the shore: neuerthelesse the disciples knewe not that it was Iesus.


text:
Then he said vnto them, Cast out the net on the right side of the ship, and ye shall finde. So they cast out, &amp; they were not able at all to draw it, for the multitude of fishes.


text:
Therefore that disciple whom Jesus loved saith unto Peter, It is the Lord. Now when Simon Peter heard that it was the Lord, he girt [his] fisher's <n>It was a linen garment which prevented him from swimming freely.</n> coat [unto him], (for he was naked,) and did cast himself into the sea.


text:
But the other disciples came by shippe (for they were not farre from land, but about two hundreth cubites) and they drewe the net with fishes.


text:
Simon Peter stepped foorth and drewe the net to land, full of great fishes, an hundreth, fiftie and three: and albeit there were so many, yet was not the net broken.


text:
Iesus saide vnto them, Come, and dine; none of the disciples durst aske him, Who art thou? seeing they knewe that he was the Lord.


text:
This is now the third time that Iesus shewed himselfe to his disciples, after that he was risen againe from the dead.


text:
<n>Peter by this triple confession is restored into his former position from where he fell by his triple denial: and furthermore it is proclaimed that he is indeed a pastor, who shows his love to Christ in feeding his sheep.</n>So when they had dined, Jesus saith to Simon Peter, Simon, [son] of Jonas, lovest thou me more than these? He saith unto him, Yea, Lord; thou knowest that I love thee. He saith unto him, Feed my lambs.


text:
He said to him againe the second time, Simon the sonne of Iona, louest thou me? He said vnto him, Yea Lorde, thou knowest that I loue thee. He said vnto him, Feede my sheepe.


text:
He saith unto him the <n>It was appropriate that he that had denied him three times should confess him three times, so that Peter might neither doubt the forgiveness of his grievous sin, nor his being restored to the office of the apostleship.</n> third time, Simon, [son] of Jonas, lovest thou me? Peter was grieved because he said unto him the third time, Lovest thou me? And he said unto him, Lord, thou knowest all things; thou knowest that I love thee. Jesus saith unto him, Feed my sheep.


text:
<n>The violent death of Peter is foretold.</n>Verily, verily, I say unto thee, When thou wast young, thou <n>Those that took long trips, especially in the east and in those places where the people used long garments, needed to be girded and fastened up.</n> girdedst thyself, and walkedst whither thou wouldest: but when thou shalt be old, thou shalt stretch forth thy hands, and another shall <n>He meant that kind of girding which is used with captives, when they are bound fast with cords and chains, as one would say, «Now you gird yourself as you think best, to go where you want to go, but the time will come when you will not gird yourself with a girdle, but another will bind you with chains, and carry you where you would not.»</n> gird thee, and carry [thee] whither thou wouldest <n>Not that Peter suffered anything for the truth of God against his will, for we read that he came with joy and gladness when he returned from the council where he was whipped, but because this will comes not from the flesh, but from the gift of the Spirit who is given to us from above, therefore he shows that there should be a certain striving and conflict or repugnancy, which also is in us, in all our sufferings as touching the flesh.</n> not.


text:
This spake he, signifying by <n>That is, that Peter would die by a violent death.</n> what death he should glorify God. And when he had spoken this, he saith unto him, Follow me.


text:
<n>We must take heed that while we cast our eyes upon others that we do not neglect that which we are commanded to do.</n>Then Peter, turning about, seeth the disciple whom Jesus loved following; which also leaned on his breast at supper, and said, Lord, which is he that betrayeth thee?


text:
Then went this worde abroade among the brethren, that this disciple shoulde not die. Yet Iesus saide not to him, He shall not die: but if I will that he tarie till I come, what is it to thee?


text:
<n>The history of Christ is truly and cautiously written: not for the curiosity of men, but for the salvation of the godly.</n>This is the disciple which testifieth of these things, and wrote these things: and we know that his testimony is true.


text:
Nowe there are also many other things which Iesus did, the which if they should be written euery one, I suppose the world coulde not conteine the bookes that shoulde be written, Amen.


text:
The <n>Luke switches over from the history of the Gospel, that is from the history of the sayings and doings of Christ, unto the Acts of the Apostles.</n> former treatise have I made, O Theophilus, of all that Jesus began both to <n>The acts of Jesus are the miracles and deeds which showed his Godhead, and his most perfect holiness, and examples of his doctrine.</n> do and teach,


text:
Vntill the day that hee was taken vp, after that hee through the holy Ghost, had giuen commaundements vnto the Apostles, whome hee had chosen:


text:
<n>Christ did not immediately ascend into heaven after his resurrection in order to thoroughly prove his resurrection, and with his presence strengthen and encourage his Apostles in the doctrine which they had heard.</n>To whom also he shewed himself alive after his passion by many <n>He called those things infallible proofs which are otherwise termed necessary: now in that Christ spoke, and walked, and ate, and was felt by many, these are sure signs and proofs that he truly rose again.</n> infallible proofs, being seen of them forty days, and speaking of the things pertaining to the kingdom of God:


text:
And, being <n>They were dispersed here and there, but he gathers them together so that all of them might together be witnesses of his resurrection.</n> assembled together with [them], commanded them that they should not depart from Jerusalem, but wait for the promise of the Father, which, [saith he], ye have heard of me.


text:
For John truly baptized with water; but ye shall be baptized <n>Either by the Father, or by me: so that either the Father or Christ is set here contrasted with John, as the Holy Spirit is contrasted with water, as things that are comparable to one another.</n> with the Holy Ghost not many days hence.


text:
<n>We must fight before we triumph, and we must not search curiously after those things which God has not revealed.</n>When they therefore were come together, they asked of him, saying, Lord, wilt thou at this time <n>To the old and ancient state.</n> restore again the kingdom to Israel?


text:
And he said unto them, It is not for you to know the times or the <n>That is, the proper occasions that provide opportunities for doing matters, which occasions the Lord has appointed to bring things to pass in.</n> seasons, which the Father hath put in his own power.


text:
But yee shall receiue power of the holy Ghost, when he shall come on you: and ye shalbe witnesses vnto me both in Hierusalem and in all Iudea, and in Samaria, and vnto the vttermost part of the earth.


text:
<n>After Christ had promised the full power of the Holy Spirit, with whom he would govern his church (even though he would be absent in body), he took up his body from us into heavenly tabernacles to remain there until the latter day of judgment, as the angels witness.</n>And when he had spoken these things, while they beheld, he was taken up; and a cloud received him out of their sight.


text:
And while they looked stedfastly towarde heauen, as hee went, beholde, two men stoode by them in white apparell,


text:
Which also said, Ye men of Galilee, why stand ye gazing up into heaven? this same Jesus, which is taken up <n>That is, out of your sight.</n> from you into heaven, shall so come in like manner as ye have seen him go into heaven.


text:
Then returned they unto Jerusalem from the mount called Olivet, which is from Jerusalem a sabbath <n>About two miles.</n> day's journey.


text:
<n>Ecclesiastical assemblies to hear the word, and to make common prayer, were first instituted and kept in private houses by the Apostles.</n>And when they were <n>They went into the house which the Church had chosen at that time to be a gathering place for the whole assembly.</n> come in, they went up into an upper room, where abode both Peter, and James, and John, and Andrew, Philip, and Thomas, Bartholomew, and Matthew, James [the son] of Alphaeus, and Simon Zelotes, and Judas [the brother] of James.


text:
These all <n>The Greek word signifies an invincible constancy and steadfastness.</n> continued with <n>It is to good purpose that this agreement is mentioned: for those prayers are most acceptable to God which are made with agreeing minds and wills.</n> one accord in <n>The disciples prayed for the sending of the Holy Spirit, and also to be delivered from present dangers, of which there were many that they were experiencing.</n> prayer and supplication, with the <n>For it was appropriate to have the wives strengthened and encouraged who would afterwards be partakers of the dangers with their husbands.</n> women, and Mary the mother of Jesus, and with his <n>With his relatives.</n> brethren.


text:
<n>Peter is made the spokesman and interpreter of the whole company of the Apostles, either by secret revelation of the Holy Spirit, or by the express judgment of the congregation.</n>And in those days Peter stood up in the midst of the disciples, and said, (the number of <n>Because men are commonly referred to and enrolled by their names.</n> names together were about an hundred and twenty,)


text:
<n>Peter anticipates the offence that might be taken at the falling away of Judas the betrayer, showing that all things which happened to him were foretold by God.</n>Men [and] brethren, this scripture must needs have been fulfilled, which the Holy Ghost by the mouth of David spake before concerning Judas, which was guide to them that took Jesus.


text:
Now this man <n>Luke did not consider Judas' purpose, but that which followed it, and so we used to say that a man has done himself harm, not that he wanted and intended to, but in respect of that which followed.</n> purchased a field with the reward of iniquity; and <n>The Greek words signify this much, that Judas fell down flat and was torn apart in the middle, with a tremendously great noise.</n> falling headlong, he burst asunder in the midst, and all his bowels gushed out.


text:
And it is knowen vnto all the inhabitants of Hierusalem, in so much, that that field is called in their owne language, Aceldama, That is, the field of blood.


text:
For it is written in the book of Psalms, Let his habitation be desolate, and let no man dwell therein: and his <n>His office and ministry: David wrote these words against Doeg the King's herdsman: and these words «shepherd», «sheep», and «flock» are used with reference to the Church office and ministry, so that the Church and the offices are called by these names.</n> bishoprick let another take.


text:
<n>The Apostles do not deliberate at all, but first they consult and take guidance from God's word: and again they do nothing that concerns and is incumbent upon the whole body of the congregation, without making the congregation a part of the decision.</n>Wherefore of these men which have companied with us all the time that the Lord Jesus <n>This kind of speech signifies as much in the Hebrew language as the exercising of a public and difficult office, when they speak of such as are in any public office; (Deu_31:2; 1Ch_27:1).</n> went in and out among us,


text:
Beginning from the baptism of John, unto that same day that he was taken up <n>From our company.</n> from us, must one be ordained to be a witness with us of his resurrection.


text:
<n>The Apostles must be chosen immediately from God: and therefore after praying, Matthias is chose by lot, which is as it were God's own voice.</n>And they <n>Openly, and by the voices of the entire company.</n> appointed two, Joseph called Barsabas, who was surnamed Justus, and Matthias.


text:
And they praied, saying, Thou Lord, which knowest the hearts of all men, shewe whether of these two thou hast chosen,


text:
That he may take <n>That he may be a member and partaker of this ministry.</n> part of this ministry and apostleship, from which Judas by transgression <n>Departed from, or fallen from: and it is a metaphor taken from the word «way»: for callings are signified by the name of «ways» with the Hebrews.</n> fell, that he might go to his own place.


text:
Then they gaue foorth their lottes: and the lotte fell on Matthias, and hee was by a common consent counted with the eleuen Apostles.


text:
And <n>The Apostles being gathered together on a most solemn feast day in one place, that it might evidently appear to all the world that they all had one office, one Spirit, and one faith, are by a double sign from heaven authorised, and anointed with all the most excellent gifts of the Holy Spirit, and especially with an extraordinary and necessary gift of tongues.</n> when the day of Pentecost was <n>Literally, «was fulfilled»: that is, was begun, as in (Luk_2:21). For the Hebrews say that a day or a year is fulfilled or ended when the former days or years are ended, and the other has begun; (Jer_25:12): «And it will come to pass that when seventy years are fulfilled, I will visit, etc.» For the Lord did not bring his people home after the seventieth year was ended, but in the seventieth year: Now the day of Pentecost was the fiftieth day after the feast of the Passover.</n> fully come, they were <n>The twelve apostles, who were to be the patriarchs as it were of the Church.</n> all with one accord in one place.


text:
And suddenly there came a sounde from heauen, as of a russhing and mightie winde, and it filled all the house where they sate.


text:
And they were all filled with the Holy Ghost, and began to speak with <n>He calls them «other tongues» which were not the same as the apostles commonly used, and Mark calls them «new tongues».</n> other tongues, as the <n>By this we understand that the apostles were not speaking one language and then another by chance at random, or as eccentric men used to do, but that they kept in mind the languages of their hearers: and to be short, that they only spoke as the Holy Spirit directed them to speak.</n> Spirit gave them utterance.


text:
Nowe when this was noised, the multitude came together and were astonied, because that euery man heard them speake his owne language.


text:
And they wondered al, and marueiled, saying among themselues, Beholde, are not all these which speake, of Galile?


text:
<n>Not that they spoke one language, and different languages were heard, but the apostles spoke with different languages: for otherwise the miracle would have been in the hearers, whereas it is really in the speakers; Nazianzen in his oration of Whitsunday.</n>And how hear we every man in our own tongue, wherein we were born?


text:
Parthians, and Medes, &amp; Elamites, and the inhabitants of Mesopotamia, and of Iudea, and of Cappadocia, of Pontus, and Asia,


text:
Phrygia, and Pamphylia, in Egypt, and in the parts of Libya about Cyrene, and strangers of Rome, <n>By Jews he means those that were both Jews by birth and Jews by profession of religion, though they were born in other places: and these latter ones were proselytes, who were born Gentiles, and embraced the Jewish religion.</n> Jews and proselytes,


text:
<n>God's word pierces some in such a way that it drives them to seek out the truth, and it so chokes others that it forces them to be witnesses of their own impudency.</n>And they were all amazed, and were in doubt, saying one to another, What meaneth this?


text:
Others <n>The word which he uses here signifies a kind of mocking which is reproachful and insolent: and by this reproachful mocking we see that no matter how great and excellent the miracle, the wickedness of man still dares to speak evil against it.</n> mocking said, These men are full of new wine.


text:
But Peter, standing up with the eleven, <n>The holiness of Peter is to be marked, in which the grace of the Holy Spirit is to be seen, even from the very beginning.</n> lifted up his voice, and said unto them, Ye men of Judaea, and all [ye] that dwell at Jerusalem, be this known unto you, and hearken to my words:


text:
For these are not drunken, as ye suppose, seeing it is [but] the <n>After the sunrise, which may be about seven or eight o'clock to us.</n> third hour of the day.


text:
But this is that which was spoken by the <n>There is nothing that can dissolve questions and doubt except testimony taken out of the Prophets: for men's reasonings may be overturned, but God's voice cannot be overturned.</n> prophet Joel;


text:
<n>Peter setting forth the truth of God against the false accusations of men, shows in himself and in his companions that the prophecy of Joel concerning the full giving of the Holy Spirit in the latter days has been fulfilled: and this grace is also offered to the whole Church, to the certain and undoubted destruction of those who condemn it.</n>And it shall come to pass in the last days, saith God, I will pour out of my Spirit upon <n>All without exception, both upon the Jews and Gentiles.</n> all <n>That is, men.</n> flesh: and your sons and your daughters shall prophesy, and your young men shall see visions, and your old men shall dream dreams:


text:
And on my seruauntes, and on mine handmaides I will powre out of my Spirite in those daies, and they shall prophecie.


text:
And I wil shew wonders in heauen aboue, and tokens in the earth beneath, blood, and fire, and the vapour of smoke.


text:
The Sunne shalbe turned into darkenesse, and the moone into blood, before that great and notable day of the Lord come.


text:
<n>The most important use of all the gifts of the Holy Spirit is to bring men to salvation by faith.</n>And it shall come to pass, [that] whosoever shall <n>These words «call on» signify in Holy Scriptures and earnest praying and craving for help from God's hand.</n> call on the name of the Lord shall be saved.


text:
<n>Christ, being innocent, was by God's providence crucified by wicked men.</n>Ye men of Israel, hear these words; Jesus of Nazareth, a man <n>Who is by those works which God did by him so manifestly approved and admitted of, that no man can deny him.</n> approved of God among you by miracles and wonders and signs, which God did by him in the midst of you, as ye yourselves also know:


text:
Him, being delivered by the determinate counsel and <n>God's everlasting foreknowledge, which can neither be separated from his determinate counsel, as the Epicureans say, neither yet be the cause of evil: for God in his everlasting and unchangeable counsel appointed the wicked act of Judas to an excellent end: and God does that well which the instrument does wickedly.</n> foreknowledge of God, ye have taken, and by wicked <n>God's counsel does not excuse the Jews, whose hands were wicked.</n> hands have crucified and <n>The fact is said to be theirs by whose counsel and urging on it is done.</n> slain:


text:
<n>As David foretold, Christ did not only rise again, but also was void of all decay in the grave.</n>Whom God hath raised up, having loosed the <n>The death that was full of sorrow both of body and mind: therefore when death appeared conqueror and victor over those sorrows, Christ is rightly said to have overcome those sorrows of death when, as being dead, he overcame death, to live forever with his Father.</n> pains of death: because it was not possible that he should be holden of it.


text:
For Dauid sayeth concerning him, I beheld the Lorde alwaies before me: for hee is at my right hand, that l should not be shaken.


text:
Therefore did mine heart reioyce, and my tongue was glad, and moreouer also my flesh shall rest in hope,


text:
Because thou wilt not <n>You will not allow me to remain in the grave.</n> leave my soul in hell, neither wilt thou suffer thine Holy One to see corruption.


text:
Thou hast <n>You have opened to me the way of true life.</n> made known to me the ways of life; thou shalt make me full of joy with thy countenance.


text:
Men and brethren, I may boldly speake vnto you of the Patriarke Dauid, that hee is both dead and buried, and his sepulchre remaineth with vs vnto this day.


text:
Therefore being a prophet, and knowing that God had <n>Had sworn solemnly.</n> sworn with an oath to him, that of the fruit of his loins, according to the flesh, he would raise up Christ to sit on his throne;


text:
Hee knowing this before, spake of the resurrection of Christ, that his soule shoulde not bee left in graue, neither his flesh shoulde see corruption.


text:
<n>Peter witnesses that Jesus Christ is the appointed everlasting King, which he manifestly proves by the gifts of the Holy Spirit and the testimony of David.</n>This Jesus hath God raised up, whereof we all are witnesses.


text:
Therefore being by the <n>Might and power of God.</n> right hand of God exalted, and having received of the Father the promise of the Holy Ghost, he hath shed forth this, which ye now see and hear.


text:
For Dauid is not ascended into heauen, but he sayth, The Lord sayd to my Lorde, Sit at my right hande,


text:
Therefore let all the house of Israel know assuredly, that God hath <n>Christ is said to be «made» because he was advanced to that dignity, and therefore it is not spoken with reference to his nature, but with reference to his position and high dignity.</n> made that same Jesus, whom ye have crucified, both Lord and Christ.


text:
Now when they heard it, they were pricked in their heartes, and said vnto Peter and the other Apostles, Men and brethren, what shall we doe?


text:
<n>Repentance and remission of sins in Christ are two principles of the Gospel and therefore of our salvation: and they are obtained by the promises apprehended by faith, and are ratified by us in baptism; and with our salvation comes the power of the Holy Spirit (Ed.).</n>Then Peter said unto them, Repent, and be baptized every one of you in the name of Jesus Christ for the remission of sins, and ye shall receive the gift of the Holy Ghost.


text:
For the <n>The word that is used here shows us that it was a free gift.</n> promise is unto you, and to your children, and to all that are afar off, [even] as many as the Lord our God shall call.


text:
<n>He is truly joined to the Church who separates himself from the wicked.</n>And with many other words did he testify and exhort, saying, Save yourselves from this untoward generation.


text:
<n>A notable example of the power of the Holy Spirit: but such are not baptized until they make confession of their faith. (Ed.)</n>Then they that gladly received his word were baptized: and the same day there were added [unto them] about three thousand souls.


text:
<n>The marks of the true Church are the doctrine of the apostles, the duties of charity, the pure and simple administration of the ordinances, and the true invocation used by all of the faithful.</n>And they continued stedfastly in the apostles' doctrine and <n>Sharing of goods, and all other duties of charity, as is shown afterwards.</n> fellowship, and in <n>The Jews used thin loaves, and therefore they broke them rather than cut them: so by breaking of bread they meant living together, and the banquets which they used to keep. And when they kept their love feasts, they used to celebrate the Lord's supper, which even in those days began to be corrupted, and Paul corrects this in (1Co. 11:17-34).</n> breaking of bread, and in prayers.


text:
<n>As often as the Lord thinks it to be expedient, he bridles the rage of strangers, so that the Church may be planted and have some refreshing.</n>And fear came upon every soul: and many wonders and signs were done by the apostles.


text:
<n>Charity makes all things common with regard to their use, according as necessity requires.</n>And all that believed were together, and had all things common;


text:
<n>The faithful came together at the beginning with tremendous results, not only for the hearing of the word, but also to eat.</n>And they, continuing daily with one accord in the temple, and breaking bread from house to house, did eat their meat with gladness and singleness of heart,


text:
Praysing God, and had fauour with all the people: and the Lorde added to the Church from day to day, such as should be saued.


text:
Now <n>Christ, in healing a man that was born lame and well known to all men, both in a famous place and at a popular time, by the hands of his apostles partly strengthens and encourages those who believed, and partly also calls others to believe.</n> Peter and John went up together into the temple at the hour of prayer, [being] the ninth [hour].


text:
And a certaine ma which was a creeple fro his mothers wombe, was caried, whom they layde dayly at the gate of the Temple called Beautifull, to aske almes of them that entred into ye Temple.


text:
And he <n>Both with heart and eyes.</n> gave heed unto them, expecting to receive something of them.


text:
Then said Peter, Siluer &amp; gold haue I none, but such as I haue, that giue I thee: In the Name of Iesus Christ of Nazareth, rise vp and walke.


text:
And hee tooke him by the right hand, and lift him vp, and immediately his feete and ankle bones receiued strength.


text:
And he leaped vp, stoode, and walked, and entred with them into the Temple, walking and leaping, and praysing God.


text:
And they knewe him, that it was he which sate for the almes at the Beautifull gate of the Temple: and they were amased, and sore astonied at that, which was come vnto him.


text:
And as the lame man which was healed <n>Either because he loved them who had healed him, or because he feared that if he let them go out of his sight that he would become lame again.</n> held Peter and John, all the people ran together unto them in the porch that is called Solomon's, greatly wondering.


text:
<n>Miracles are appointed to convince the unbelievers, and therefore they wickedly abuse the miracles who, standing amazed, either at the miracles themselves or at the instruments and means which is pleases God to use, take an occasion to establish idolatry and superstition by that which God has provided for the knowledge of his true worship, that is, Christianity.</n>And when Peter saw [it], he answered unto the people, Ye men of Israel, why marvel ye at this? or why look ye so earnestly on us, as though by our own power or holiness we had made this man to walk?


text:
The God of Abraham, &amp; Isaac, and Iacob, the God of our fathers hath glorified his Sonne Iesus, whom ye betrayed, &amp; denied in the presence of Pilate, when he had iudged him to be deliuered.


text:
And killed the Prince <n>Who has life in himself, and gives life to others.</n> of life, whom God hath raised from the dead; whereof we are witnesses.


text:
And his name through faith in his name hath made this man strong, whom ye see and know: <n>Because he believed on him who was raised from the dead, whose name he heard about from us.</n> yea, the faith which is by him hath given him this perfect soundness in the presence of you all.


text:
<n>It is best of all to receive Christ as soon as he is offered to us: but those who have neglected so great a benefit through man's weakness, yet have repentance as a means. As for the shame of the cross, we have to set against that the decree and purpose of God for Christ, foretold by the Prophets, how that first of all he would be crucified here upon the earth, and then he would appear from heaven the judge and restorer of all things, that all believers might be saved, and all unbelievers utterly perish.</n>And now, brethren, I wot that through ignorance ye did [it], as [did] also your rulers.


text:
But those things, which God before had shewed <n>Though there were many Prophets, yet he speaks only of one mouth, to show us the consent and agreement of the Prophets.</n> by the mouth of all his prophets, that Christ should suffer, he hath so fulfilled.


text:
Amend your liues therefore, and turne, that your sinnes may be put away, whe the time of refreshing shal come from the presence of the Lord.


text:
<n>Or, be taken up into heaven.</n>Whom the heaven must receive until the times of restitution of all things, which God hath spoken by the mouth of all his holy prophets since the world began.


text:
For Moses truly said unto the fathers, <n>This promise referred to an excellent and singular Prophet.</n> A prophet shall the Lord your God raise up unto you of your brethren, like unto me; him shall ye hear in all things whatsoever he shall say unto you.


text:
For it shalbe that euery person which shall not heare that Prophet, shall be destroyed out of the people.


text:
Yea, and all the prophets <n>At which time the kingdom of Israel was established.</n> from Samuel and those that follow after, as many as have spoken, have likewise foretold of these days.


text:
<n>The Jews that believed are the first begotten in the kingdom of God.</n>Ye are the <n>For whom the Prophets were especially appointed.</n> children of the prophets, and of the covenant which God made with our fathers, saying unto Abraham, And in thy seed shall all the kindreds of the earth be blessed.


text:
Unto you first God, having <n>Given to the world, or raised from the dead, and advanced to his kingdom.</n> raised up his Son Jesus, sent him to bless you, in turning away every one of you from his iniquities.


text:
And <n>There are none more commonly diligent or bold enemies of the Church than those who profess themselves to be the chief builders of it, but the more they rage, the more steadfastly the faithful servants of God continue.</n> as they spake unto the people, the priests, and the <n>The Jews had certain troops for the guard and safety of the temple and holy things (see (Mat_26:47)). These garrisons had a captain, such as Eleazarus Ananias, the high Priest's son in the time of the war that was in Judea, being a very impudent and proud young man; Josephus, lib. 2, of the taking of Judea.</n> captain of the temple, and the Sadducees, came upon them,


text:
Taking it grieuously that they taught the people, and preached in Iesus Name the resurrection from the dead.


text:
Howbeit many of them which heard the word believed; and the <n>While they thought to diminish the number, they actually increased it.</n> number of the men was about five thousand.


text:
And it came to pass on the morrow, that their <n>These were those who were members of the Sanhedrin, who were all from the tribe of Judah, until Herod came to power.</n> rulers, and elders, and scribes,


text:
And Annas the high priest, and Caiaphas, and John, and Alexander, and as many as were of the <n>From whom the high Priests were usually chosen and made. At this time the former high Priest was stepping down, and a new high Priest was being appointed.</n> kindred of the high priest, were gathered together at Jerusalem.


text:
<n>Against those who brag of a succession of persons, without a succession of doctrine, and by that means beat down the true ministers of the word, as much as they are able.</n>And when they had set them in the midst, they asked, By what power, or by what <n>By what authority.</n> name, have ye done this?


text:
<n>The wolves who come after true pastors plead their own cause and not God's, neither the cause of the Church.</n>If we this day be examined of the good deed done to the impotent man, by what means he is made whole;


text:
<n>He is indeed a true shepherd that teaches his sheep to rest upon Christ alone as upon one that is not dead, but has conquered death, and has all rule in his own hands.</n>Be it known unto you all, and to all the people of Israel, that by the name of Jesus Christ of Nazareth, whom ye crucified, whom God raised from the dead, [even] by him doth this man stand here before you whole.


text:
Neither is there salvation in any other: for there is none other <n>There is no other man, or no other power and authority at all; and this kind of speech was common among the Jews, and arose from this, that when we are in danger we call upon those at whose hands we look for help.</n> name <n>Anywhere: and this shows us the largeness of Christ's kingdom.</n> under heaven <n>Of God.</n> given among men, whereby we must be saved.


text:
<n>The good liberty and boldness of the servants of God does yet this much good, that those who lay hidden under a mask of zeal at length betray themselves to indeed be wicked men.</n>Now when they saw the boldness of Peter and John, and perceived that they were unlearned and <n>The word used here is «idiot», which signifies a private man when it is used in reference to a magistrate: but with reference to sciences and studies, it signifies one that is unlearned, and with regard to honour and estimation, it implies one of base degree, and of no estimation.</n> ignorant men, they marvelled; and they took knowledge of them, that they had been with Jesus.


text:
But when they had commanded them to go aside out of the council, they <n>Laid their heads together.</n> conferred among themselves,


text:
<n>He that flatters himself in ignorance, at length comes to do open wickedness, and that against his own conscience.</n>Saying, What shall we do to these men? for that indeed a notable miracle hath been done by them [is] manifest to all them that dwell in Jerusalem; and we cannot deny [it].


text:
But that it be noysed no farther among the people, let vs threaten and charge them, that they speake hencefoorth to no man in this Name.


text:
So they called them, and commaunded them, that in no wise they should speake or teach in the Name of Iesus.


text:
<n>We must obey men to whom we are subject, but especially and before all things we must obey God.</n>But Peter and John answered and said unto them, Whether it be right in the sight of God to hearken unto you more than unto God, judge ye.


text:
<n>The wicked are so far off from doing what they wish, that God uses them contrary to their desires to set forth his glory, which he gives them permission to do.</n>So when they had further threatened them, they let them go, finding nothing how they might punish them, because of the people: for all [men] glorified God for that which was done.


text:
<n>The apostles share their troubles with the congregation.</n>And being let go, they went to their own company, and reported all that the chief priests and elders had said unto them.


text:
<n>We should neither be afraid of the threats of our enemies, neither yet foolishly condemn their rage and madness against us: but we have to set against their force and malice an earnest thinking upon the power and good will of God (both which we manifestly behold in Christ) and so flee to the aid and assistance of our Father.</n>And when they heard that, they lifted up their voice to God with one accord, and said, Lord, thou [art] God, which hast made heaven, and earth, and the sea, and all that in them is:


text:
Which by the mouth of thy seruant Dauid hast saide, Why did the Gentiles rage, and the people imagine vaine things?


text:
The Kings of the earth assembled, and the rulers came together against the Lord, and against his Christ.


text:
For of a truth against thy holy child Jesus, whom thou hast anointed, both Herod, and Pontius Pilate, with the Gentiles, and the <n>Although the people of Israel were but one people, yet the plural number is used here, not so much for the twelve tribes, every one of which counted as a people, but because of the great multitude of them, as though many nations had assembled themselves together, as in (Jdg_5:14).</n> people of Israel, were gathered together,


text:
For to <n>The wicked execute God's counsel, even though they think nothing of it, but they are not therefore without fault.</n> do whatsoever <n>You had determined by your absolute authority and power.</n> thy hand and thy counsel determined before to be done.


text:
And nowe, O Lorde, beholde their threatnings, and graunt vnto thy seruants with all boldnesse to speake thy word,


text:
So that thou stretch forth thine hand, that healing, and signes, and wonders may be done by the Name of thine holy Sonne Iesus.


text:
<n>God witnesses to his Church by a visible sign that it is he that will establish it, by shaking the powers both of heaven and of earth.</n>And when they had prayed, the place was shaken where they were assembled together; and they were all filled with the Holy Ghost, and they spake the word of God with boldness.


text:
<n>An example of the true Church, in which there is equal consent both in doctrine and in charity toward one another: and the pastors deliver true doctrine both sincerely and constantly.</n>And the multitude of them that believed were of <n>They agreed in counsel, will, and all plans.</n> one heart and of one soul: neither said any [of them] that ought of the things which he possessed was his own; but they had all things common.


text:
And with great power gaue the Apostles witnes of the resurrection of the Lord Iesus: and great grace was vpon them all.


text:
<n>True charity helps the need of the poor with its own loss, but in such a way that all things are done well and orderly.</n>Neither was there any among them that lacked: for as many as were possessors of lands or houses sold them, and brought the prices of the things that were sold,


text:
And layde it downe at the Apostles feete, and it was distributed vnto euery man, according as he had neede.


text:
Also Ioses which was called of the Apostles, Barnabas (that is by interpretation the sonne of consolation) being a Leuite, and of the countrey of Cyprus,


text:
But <n>Luke shows by contrary examples how great a sin hypocrisy is, especially in those who under a false pretence and cloak of zeal seem to shine and be of great importance in the Church.</n> a certain man named Ananias, with Sapphira his wife, sold a possession,


text:
And <n>Craftily took away.</n> kept back [part] of the price, his wife also being privy [to it], and brought a certain part, and laid [it] at the apostles' feet.


text:
But Peter said, Ananias, why hath Satan <n>Fully possessed.</n> filled thine heart <n>For when they had appointed that farm or possession for the Church, they were foolish to keep away a part of the price, as though they were dealing with men, and not with God, and therefore he says afterwards that they tempted God.</n> to lie to the Holy Ghost, and to keep back [part] of the price of the land?


text:
Whiles it remained, was it not thine own? and after it was sold, was it not in thine own power? why hast thou <n>By this is meant an advised and purposeful deceit, and the fault of the man in listening to the devil's suggestions.</n> conceived this thing in thine heart? thou hast not lied unto men, but unto God.


text:
Now when Ananias heard these wordes, he fell downe, and gaue vp the ghost. Then great feare came on all them that heard these things.


text:
And it came to passe about the space of three houres after, that his wife came in, ignorant of that which was done.


text:
Then Peter said unto her, How is it that ye have agreed together to <n>Look how often men do things with an evil conscience; and so they pronounce sentence against themselves, and as much as in them lies, they provoke God to anger, as they do this on purpose, in order to test whether he is just and almighty or not.</n> tempt the Spirit of the Lord? behold, the feet of them which have buried thy husband [are] at the <n>Are at hand.</n> door, and shall carry thee out.


text:
Then she fell downe straightway at his feete, and yeelded vp the ghost: and the yong men came in, and found her dead, and caried her out, and buried her by her husband.


text:
<n>The Lord by his marvellous power bridles some so that they may not hurt the Church: others he keeps in awe and fear of him: and others he draws unto himself.</n>And great fear came upon all the church, and upon as many as heard these things.


text:
Thus by the hands of the Apostles were many signes and wonders shewed among the people (and they were all with one accorde in Solomons porche.


text:
And of the rest durst no man join himself to them: but the people <n>Highly praised them.</n> magnified them.


text:
In so much that they brought the sicke into the streetes, and layd them on beds and couches, that at the least way the shadowe of Peter, when he came by, might shadow some of them.


text:
There came also a multitude out of the cities round about vnto Hierusalem, bringing sicke folkes, &amp; them which were vexed with vncleane spirits, who were all healed.


text:
<n>The more that the Church increases, the more the rage os Satan increases, and therefore they proceed from threats to imprisonment.</n>Then the high priest rose up, and all they that were with him, (which is the <n>The word which is used here is «heresy», which signifies a choice, and so is taken for a right form of learning, or faction, or study and course of life, which the Latins call a sect: at first this word was used indifferently, but at length it came to be used only in reference to evil, whereupon came the name of «heretic» which is taken for one that goes astray from sound and wholesome doctrine in such a way that he thinks lightly of the judgment of God and his Church, and continues in his opinion, and breaks the peace of the Church.</n> sect of the Sadducees,) and were filled with indignation,


text:
<n>Angels are made servants of the servants of God.</n>But the angel of the Lord by night opened the prison doors, and brought them forth, and said,


text:
<n>God therefore delivers his own, so that they may more vigorously provoke his enemies.</n>Go, stand and speak in the temple to the people all the <n>Words by which the way unto life is shown.</n> words of this life.


text:
<n>God mocks his enemies attempts from above.</n>And when they heard [that], they entered into the temple early in the morning, and taught. But the high priest came, and they that were with him, and called the council together, and all the senate of the children of Israel, and sent to the prison to have them brought.


text:
Saying, Certainely we founde the prison shut as sure as was possible, and the keepers standing without, before the doores: but when we had opened, we found no man within.


text:
Then when the chiefe Priest, and the captaine of the Temple, and the hie Priestes heard these things, they doubted of them, whereunto this would growe.


text:
<n>The more openly that Christ's power shows itself, the more the madness of his enemies who conspire against him increases.</n>Then came one and told them, saying, Behold, the men whom ye put in prison are standing in the temple, and teaching the people.


text:
<n>Tyrants who do not fear God are forced to fear his servants.</n>Then went the captain with the officers, and brought them without violence: for they feared the people, lest they should have been stoned.


text:
And when they had brought them, they set them before the Councill, &amp; the chiefe Priest asked them,


text:
<n>It is the characteristic of tyrants to set down their own commandments as right and proper, be they ever so wicked.</n>Saying, Did not we straitly command you that ye should not teach in this name? and, behold, ye have filled Jerusalem with your doctrine, and intend <n>Make us guilty of murdering that man whom yet they will not condescend to name.</n> to bring this man's blood upon us.


text:
<n>We should obey man only in so far that in obeying him we also obey God.</n>Then Peter and the [other] apostles answered and said, We ought to obey God rather than men.


text:
<n>Christ is appointed and indeed declared Prince and preserver of his Church, in spite of his enemies.</n>The God of our fathers raised up Jesus, whom ye slew and hanged on a tree.


text:
Him hath God lift vp with his right hand, to be a Prince and a Sauiour, to giue repentance to Israel, and forgiuenes of sinnes.


text:
<n>It is not sufficient for us that there is a proper goal, but we must also according to our calling go forward until we come to it.</n>And we are his witnesses of these things; and [so is] also the Holy Ghost, whom God hath given to them that obey him.


text:
When they heard [that], they <n>This shows that they were in a most vehement rage, and tremendously disquieted in mind, for it is a borrowed kind of speech taken from those who are harshly cut in pieces with a saw.</n> were cut [to the heart], and took counsel to slay them.


text:
<n>Christ finds defenders of his cause, even in the very company of his enemies, as often as he thinks necessary.</n>Then stood there up one in the council, a Pharisee, named Gamaliel, a doctor of the law, had in reputation among all the people, and commanded to put the apostles forth a little space;


text:
And sayd vnto them, Men of Israel, take heede to your selues, what ye intende to doe touching these men.


text:
<n>In matters of religion we must take good heed that we attempt nothing under a pretence of zeal to which we have not been called.</n>For before these days rose up Theudas, <n>To be of same fame.</n> boasting himself to be somebody; to whom a number of men, about four hundred, joined themselves: who was slain; and all, as many as obeyed him, were scattered, and brought to nought.


text:
After this man, arose vp Iudas of Galile, in the dayes of the tribute, and drewe away much people after him: hee also perished, and all that obeyed him, were scattered abroad.


text:
And now I say unto you, <n>He dissuades his fellows from murdering the apostles, neither does he think it good to refer the matter to the Roman magistrate, for the Jews could endure nothing worse than to have the tyranny of the Romans confirmed.</n> Refrain from these men, and let them alone: for if this counsel or this work be of <n>If it is counterfeit and devised.</n> men, it will come to nought:


text:
And to him they agreed, and called the Apostles: and when they had beaten them, they commaunded that they should not speake in the Name of Iesus, and let them goe.


text:
<n>The apostles, accustomed to suffer and bear words, are eventually accustomed to bearing stripes, and yet in such a way that by means of them they become stronger.</n>And they departed from the presence of the council, rejoicing that they were counted worthy to suffer shame for his name.


text:
And daily in the <n>Both publicly and privately.</n> temple, and in every house, they ceased not to teach and preach Jesus Christ.


text:
And <n>When Satan has assailed the Church on the outside, and with little result and in vain, he assails it on the inside, with civil dissension and strife between themselves: but the apostles take occasion by this to set order in the Church.</n> in those days, when the number of the disciples was multiplied, there arose a murmuring of the <n>From among their own members, who became religious Jews from among the Greeks.</n> Grecians against the Hebrews, because their widows were neglected in the <n>In the bestowing of alms according to their need.</n> daily ministration.


text:
<n>The office of preaching the word, and dispensing the goods of the Church, are different from one another, and not rashly to be joined together, as the apostles institute here. And the deacons must seek the consent of the Church more than the apostles.</n>Then the twelve called the multitude of the disciples [unto them], and said, It is not <n>It is such a matter that we may in no way accept it.</n> reason that we should leave the word of God, and serve <n>Banquets: though by the name of tables other offices are also meant, which are added to it, such as those which pertain to the care of the poor.</n> tables.


text:
<n>In choosing deacons (and much more in choosing ministers) there must be an examination of both their learning and their manners of life.</n>Wherefore, brethren, look ye out among you seven men of honest report, full of the Holy Ghost and wisdom, whom we may appoint over this business.


text:
And the saying pleased the whole multitude: and they chose Steuen a man full of fayth and of the holy Ghost, and Philippe, and Prochorus, and Nicanor, and Timon, and Parmenas, and Nicolas a Proselyte of Antiochia,


text:
<n>The ancient Church, with the laying on of hands, as it were consecrated to the Lord those who were lawfully elected.</n>Whom they set before the apostles: and when they had prayed, they <n>This ceremony of the laying on of hands came from the Jews, who used this ceremony both in public affairs, and in the offering of sacrifices, and also in private prayers and blessings, as appears in (Gen_48:13-22); and the Church also observed this ceremony, as is evident from (1Ti_5:22; Act_8:17). However, there is no mention made here either of cream, or shaving, or razing, or crossing, etc.</n> laid [their] hands on them.


text:
<n>A happy result of temptation.</n>And the word of God increased; and the number of the disciples multiplied in Jerusalem greatly; and a great company of the priests were obedient to the <n>This is the figure of speech metonymy, meaning by «faith» the doctrine of the Gospel which brings about faith.</n> faith.


text:
<n>God trains his Church first with evil words and slanders, then with imprisonments, afterwards with scourgings, and by these means prepares it in such a way that at length he causes it to meet in combat with Satan and the world, even to bloodshed and death.</n>And Stephen, full of faith and <n>Excellent and singular gifts.</n> power, did great wonders and miracles among the people.


text:
<n>Schools and universities in ancient times were addicted to false pastors, and were the instruments of Satan to spread abroad and defend false doctrines.</n>Then there arose certain of the <n>Of the people and the school, as it were.</n> synagogue, which is called [the synagogue] of the Libertines, and Cyrenians, and Alexandrians, and of them of Cilicia and of Asia, disputing with Stephen.


text:
<n>False teachers, because they will not be overcome, flee from disputations and resort to manifest and open slandering and false accusations.</n>And they were not able to resist the wisdom and the spirit by which he spake.


text:
Then they suborned men, which saide, We haue heard him speake blasphemous wordes against Moses, and God.


text:
<n>The first bloody persecution of the Church of Christ, began and sprang from a council of priests, by the suggestion of the university teachers.</n>And they stirred up the people, and the elders, and the scribes, and came upon [him], and caught him, and brought [him] to the council,


text:
<n>An example of frivolous objectors or false accusers, who gather false conclusions from things that are well uttered and spoken.</n>And set up false witnesses, which said, This man ceaseth not to speak blasphemous words against this holy place, and the law:


text:
For we haue heard him say, that this Iesus of Nazareth shall destroy this place, and shall change the ordinances, which Moses gaue vs.


text:
And all that sat in the council, looking stedfastly on him, <n>By this it appears that Steven had an excellent and wholesome countenance, having a quiet and settled mind, a good conscience, and certain conviction that his cause was just: for seeing as he was to speak before the people, God beautified his countenance, so that by the very beholding of him the Jews' minds might be penetrated and amazed.</n> saw his face as it had been the face of an angel.


text:
Then <n>Steven is allowed to plead his cause, but for this reason and purpose, that under a disguise and pretence of the Law he might be condemned.</n> said the high priest, Are these things so?


text:
<n>Steven witnesses to the Jews that he acknowledges the true fathers, and the only true God, and more than this shows this that these are more ancient than the temple and all the temple service appointed by the Law, and therefore they ought to lay another foundation of true religion, that is to say, the free covenant that God made with the fathers.</n>And he said, Men, brethren, and fathers, hearken; The God of <n>The mighty God full of glory and majesty.</n> glory appeared unto our father Abraham, when he was in <n>When he says afterwards in (Act_7:4) that Abraham came out of Chaldea, it is evident that Mesopotamia contained Chaldea which was near to it, and bordered upon it; and so writes Plinius, book 6, chap. 27.</n> Mesopotamia, before he dwelt in Charran,


text:
And said vnto him, Come out of thy countrey, and from thy kindred, and come into the land, which I shall shewe thee.


text:
Then came he out of the land of the Chaldeans, and dwelt in Charran; after that his father was dead, God brought him from thence into this land, wherein ye now dwell,


text:
And he gave him none inheritance in it, no, not [so much as] to <n>Not enough ground to even set his foot upon.</n> set his foot on: yet he <n>The promise of the possession was certain, and belonged to Abraham, though it was his posterity that enjoyed it a great while after his death: and this is the figure of speech synecdoche.</n> promised that he would give it to him for a possession, and to his seed after him, when [as yet] he had no child.


text:
And God spake on this wise, That his seed should sojourn in a strange land; and that they should bring them into bondage, and entreat [them] evil <n>Four hundred years are counted from the beginning of Abraham's progeny, which was at the birth of Isaac: and four hundred and thirty years which are spoken of by Paul in (Gal_3:17), from the time that Abraham and his father departed together out of Ur of the Chaldeans.</n> four hundred years.


text:
But the nation to whome they shall be in bondage, will I iudge, sayth God: and after that, they shall come forth and serue me in this place.


text:
Hee gaue him also the couenant of circumcision: and so Abraham begate Isaac, and circumcised him the eight day: and Isaac begate Iacob, and Iacob the twelue Patriarkes.


text:
<n>Steven diligently recounts the horrible misdeeds of some of the fathers, to teach the Jews that they ought not rashly to rest in the authority or examples of the fathers.</n>And the patriarchs, moved with envy, sold Joseph into Egypt: but God was <n>By these words are meant the peculiar favour that God shows men: for he seems to be away from those whom he does not help: and on the other hand, he is with those whom he delivers out of troubles, no matter how great the troubles may be.</n> with him,


text:
And delivered him out of all his afflictions, and gave him <n>Gave him favour in Pharaoh's sight because of his wisdom.</n> favour and wisdom in the sight of Pharaoh king of Egypt; and he made him governor over Egypt and all his house.


text:
Then came there a famine ouer all the land of Egypt and Chanaan, and great affliction, that our fathers found no sustenance.


text:
And at the second time, Ioseph was knowen of his brethren, and Iosephs kindred was made knowen vnto Pharao.


text:
Then sent Ioseph and caused his father to be brought, and all his kindred, euen threescore and fifteene soules.


text:
And were <n>The patriarchs who were the sons of Jacob, though only Joseph is mentioned; (Jos_24:32).</n> carried over into Sychem, and laid in the sepulchre that Abraham bought for a sum of money of the sons of Emmor [the father] of Sychem.


text:
But when the time of the promes drewe neere, which God had sworne to Abraham, the people grewe and multiplied in Egypt,


text:
The same <n>He devised a subtle plan against our stock, in that he commanded all the males to be cast out.</n> dealt subtilly with our kindred, and evil entreated our fathers, so that they cast out their young children, to the end they might not live.


text:
In which time Moses was born, and was <n>This child was born through God's merciful goodness and favour, to be of a lovely and fair countenance.</n> exceeding fair, and nourished up in his father's house three months:


text:
Nowe when he was full fourtie yeere olde, it came into his heart to visite his brethren, the children of Israel.


text:
And whe he saw one of them suffer wrong, he defended him, &amp; auenged his quarell that had the harme done to him, and smote the Egyptian.


text:
For hee supposed his brethren would haue vnderstand, that God by his hande should giue them deliuerance: but they vnderstoode it not.


text:
And the next day, he shewed himselfe vnto them as they stroue, and woulde haue set them at one againe, saying, Syrs, ye are brethren: why doe ye wrong one to another?


text:
But he that did his neighbour wrong, thrust him away, saying, Who made thee a prince, and a iudge ouer vs?


text:
Then fled Moses at that saying, and was a stranger in the land of Madian, where he begate two sonnes.


text:
And when forty years were expired, there appeared to him in the wilderness of mount Sina an <n>Now, he calls the Son of God an angel, for he is the angel of great counsel, and therefore immediately after he describes him as saying to Moses, «I am the God of thy fathers, etc.»</n> angel of the Lord in a flame of fire in a bush.


text:
And when Moses sawe it, hee wondred at the sight: and as he drew neere to consider it, the voyce of the Lord came vnto him, saying,


text:
I am the God of thy fathers, the God of Abraham, and the God of Isaac, and the God of Iacob. Then Moses trembled, &amp; durst not behold it.


text:
Then the Lord said to him, Put off thy shoes from thy feete: for the place where thou standest, is holy ground.


text:
I haue seene, I haue seene the affliction of my people, which is in Egypt, &amp; I haue heard their groning, and am come downe to deliuer them: and nowe come, and I will sende thee into Egypt.


text:
This Moses whom they refused, saying, Who made thee a ruler and a judge? the same did God send [to be] a ruler and a deliverer by the <n>By the power.</n> hand of the angel which appeared to him in the bush.


text:
Hee brought them out, doing wonders, and miracles in the land of Egypt, and in the red sea, and in the wildernes fourtie yeeres.


text:
<n>He acknowledges Moses as the Lawgiver, but in such a way that he proves by his own witness that the Law had respect to a more perfect thing, that is to say, to the prophetical office which accompanied Christ, the head of all Prophets.</n>This is that Moses, which said unto the children of Israel, A prophet shall the Lord your God raise up unto you of your brethren, like unto me; him shall ye hear.


text:
This is he that was in the Congregation, in the wildernes with the Angell, which spake to him in mount Sina, and with our fathers, who receiued the liuely oracles to giue vnto vs.


text:
To whom our fathers would not obey, but refused, and in their hearts turned backe againe into Egypt:


text:
Saying vnto Aaron, Make vs gods that may goe before vs: for we knowe not what is become of this Moses that brought vs out of the land of Egypt.


text:
And they made a <n>This was the superstition of the Egyptian's idolatry: for they worshipped Apis, a strange and marvellous looking calf, and made beautiful images of cows.</n> calf in those days, and offered sacrifice unto the idol, and rejoiced in the works of their own hands.


text:
Then God turned, and <n>Being destitute and void of his Spirit, he gave them up to Satan, and wicked lusts, to worship stars.</n> gave them up to worship the <n>By «the host of heaven» here he does not mean the angels, but the moon, and sun, and other stars.</n> host of heaven; as it is written in the book of the prophets, O ye house of Israel, have ye offered to me slain beasts and sacrifices [by the space of] forty years in the wilderness?


text:
Yea, ye <n>You took it upon your shoulders and carried it.</n> took up the tabernacle of Moloch, and the star of your god Remphan, figures which ye made to worship them: and I will carry you away beyond Babylon.


text:
<n>Moses indeed erected a tabernacle, but that was to call them back to the one whom he had seen on the mountain.</n>Our fathers had the tabernacle of <n>That is, of the covenant.</n> witness in the wilderness, as he had appointed, speaking unto Moses, that he should make it according to the fashion that he had seen.


text:
Which also our fathers that came after <n>Delivered from hand to hand.</n> brought in with Jesus into the <n>This is said using the figure of speech metonymy, and refers to the countries which the Gentiles possessed.</n> possession of the Gentiles, whom God drave out <n>God drove them out that they should yield up the possession of those countries to our fathers when they entered into the land.</n> before the face of our fathers, unto the days of David;


text:
<n>Solomon built a temple according to God's commandment, but not under any condition that the majesty of God should be enclosed within it.</n>But Solomon built him an house.


text:
Heauen is my throne, and earth is my footestoole: what house wil ye build for me, saith the Lord? or what place is it that I should rest in?


text:
<n>Steven, moved with the zeal of God, at length judges his own judges.</n>Ye stiffnecked and <n>They are of uncircumcised hearts who still lie drowned in the sins of nature, and are stuck fast in them: for otherwise all the Jews were circumcised with regard to the flesh, and therefore there are two kinds of circumcision; (Rom_2:28-29).</n> uncircumcised in heart and ears, ye do always resist the Holy Ghost: as your fathers [did], so [do] ye.


text:
Which of the Prophets haue not your fathers persecuted? &amp; they haue slaine them, which shewed before of the comming of that Iust, of whome ye are now the betrayers and murtherers,


text:
Who have received the law by the <n>By the ministry of angels.</n> disposition of angels, and have not kept [it].


text:
<n>The more Satan is pressed, the more he breaks out into an open rage.</n>When they heard these things, they were cut to the heart, and they gnashed on him with [their] teeth.


text:
<n>The nearer that martyrs approach to death, the nearer that they rise up, even into heaven, as they behold Christ.</n>But he, being full of the Holy Ghost, looked up stedfastly into heaven, and saw the glory of God, and Jesus <n>Ready to affirm him in the confession of the truth, and to receive him unto himself.</n> standing on the right hand of God,


text:
<n>The zeal of hypocrites and superstitious people eventually breaks out into a most open madness.</n>Then they cried out with a loud voice, and stopped their ears, and <n>This was done in a rage and fury, for at that time the Jews could put no man to death by law, as they confessed before Pilate saying that it was no lawful for them to put any man to death, and therefore it is reported by Josephus that Ananus, a Sadducee, slew James the brother of the Lord, and for so doing was accused before Albinus, the president of the country; lib. 20.</n> ran upon him with one accord,


text:
And cast [him] out of the city, and stoned [him]: and the <n>It was appointed by the Law that the witnesses should cast the first stones; (Deu_17:7).</n> witnesses laid down their clothes at a young man's feet, whose name was Saul.


text:
<n>Faith and charity never forsake the true servants of God, even to the last breath.</n>And he kneeled down, and cried with a loud voice, Lord, <n>The word which he uses here refers to a type of imputing or laying to one's charge that remains firm and steady forever, never to be remitted.</n> lay not this sin to their charge. And when he had said this, he <n>See (1Th_4:13).</n> fell asleep.


text:
And <n>Christ uses the rage of his enemies in the spreading forth and enlarging of his kingdom.</n> Saul was consenting unto his death. And at that time there was a great persecution against the church which was at Jerusalem; and they were all scattered abroad throughout the regions of Judaea and Samaria, except the apostles.


text:
<n>The godly mourn for Steven after his death, and bury him, showing in this an example of singular faith and charity: but no man prays to him.</n>And devout men <n>Amongst all the duties of charity which the godly perform, there is no mention made of enshrining relics.</n> carried Stephen [to his burial], and made great lamentation over him.


text:
<n>The dispersion or scattering abroad of the faithful is the gathering together of churches.</n>As for Saul, he made havock of the church, entering into every house, and haling men and women committed [them] to prison.


text:
<n>Philip, who was before a deacon in Jerusalem, is made an evangelist by God in an extraordinary way.</n>Then Philip went down to the city of Samaria, and preached Christ unto them.


text:
And the people gaue heed vnto those things which Philippe spake, with one accorde, hearing and seeing the miracles which he did.


text:
For vncleane spirits crying with a loud voyce, came out of many that were possessed of them: and many taken with palsies, &amp; that halted, were healed.


text:
<n>Christ overcomes Satan as often as he desires, and carries him about as it were in triumph, in the sight of those whom Satan deceived and bewitched.</n>But there was a certain man, called Simon, which beforetime in the same city used <n>The word which is used in this place was at first used of good things, and is borrowed from the language of the Persians, who call their wise men by that name; but afterwards it was used of evil things.</n> sorcery, and <n>He had so allured the Samaritans with his witchcraft that as blind and mad idiots they were wholly addicted to him.</n> bewitched the people of Samaria, giving out that himself was some great one:


text:
To whome they gaue heede from the least to the greatest, saying, This man is that great power of God.


text:
But assoone as they beleeued Philip, which preached the thinges that concerned the kingdome of God, and the Name of Iesus Christ, they were baptized both men and women.


text:
<n>The wicked and the highly reprobate are often forced to taste the good gift of God, but they immediately spit it out again.</n>Then Simon himself believed also: and when he was baptized, he continued with Philip, and wondered, beholding the miracles and signs which were done.


text:
<n>Peter, not chief but as an ambassador sent from the whole company of the apostles, and John his companion, according to the authority which was committed unto them, strengthen, encourage, and build up the churches of Samaria, whose foundation had been laid before by Philip.</n>Now when the apostles which were at Jerusalem heard that Samaria had received the word of God, they sent unto them Peter and John:


text:
Who, when they were come down, prayed for them, that they might receive the <n>Those excellent gifts which are necessary, especially for those that were to be appointed rulers and governors of the Church.</n> Holy Ghost:


text:
(For as yet, hee was fallen downe on none of them, but they were baptized onely in the Name of the Lord Iesus.)


text:
<n>Covetousness and the seeking of glory at length remove the hypocrites from their dens.</n>And when Simon saw that through laying on of the apostles' hands the Holy Ghost was given, he offered them money,


text:
Saying, Giue mee also this power, that on whomsoeuer I lay the handes, he may receiue the holy Ghost.


text:
<n>They are the successors of Simon Magus, and not Simon Peter, who either buy or sell holy things.</n>But Peter said unto him, Thy money perish with thee, because thou hast thought that the gift of God may be purchased with money.


text:
Thou hast neither part nor lot in this <n>In this doctrine which I preach.</n> matter: for thy heart is not <n>Is not upright indeed and without the concealing of hypocritical motives.</n> right in the sight of God.


text:
<n>We must hope well even for the vilest sinners, as long as and as much as we can.</n>Repent therefore of this thy wickedness, and pray God, if perhaps the thought of thine heart may be forgiven thee.


text:
For I perceive that thou art in the <n>He calls the inward malice of the heart and the venomous and demonic wickedness with which the magician was wholly filled with the gall of bitterness: and he is said to be in the gall, as though he were wholly overwhelmed with gall, and buried in it.</n> gall of bitterness, and [in] the <n>Entangled in the bonds of iniquity.</n> bond of iniquity.


text:
Then answered Simon, and said, Pray ye to the Lord for me, that none of these things which ye haue spoken, come vpon me.


text:
So they, when they had testified &amp; preached the worde of the Lord, returned to Hierusalem, and preached the Gospel in many townes of the Samaritans.


text:
<n>Christ, who calls freely whom he wishes, now uses Philip, who was not thinking about any such thing, to unexpectedly instruct and baptize the eunuch, and by this means extends the limits of his kingdom even into Ethiopia.</n>And the angel of the Lord spake unto Philip, saying, Arise, and go toward the south unto the way that goeth down from Jerusalem unto Gaza, which is desert.


text:
And he arose and went: and, behold, a man of Ethiopia, an eunuch <n>A man of great wealth and authority with Candace. Now this word «Candace» is a common name of all the Queens of Ethiopia.</n> of great authority under Candace queen of the Ethiopians, who had the charge of all her treasure, and had come to Jerusalem for to worship,


text:
And Philip ranne thither, and heard him reade the Prophet Esaias, and said, But vnderstandest thou what thou readest?


text:
And he said, How can I, except some man should <n>To show me the way to understand it.</n> guide me? And he desired Philip that he would come up and sit with him.


text:
<n>Those things which seem to come most by chance or fortune (as men term it) are governed by the secret providence of God.</n>The place of the scripture which he read was this, He was led as a sheep to the slaughter; and like a lamb dumb before his shearer, so opened he not his mouth:


text:
In his <n>The Hebrew text reads it in this way, «out of a narrow strait, and out of judgment was he taken»: and by the «narrow strait» he means the grave and the very bonds of death, and by «judgment» he means the punishment which was laid upon him, and the miserable state which Christ took upon himself for our sakes, in bearing his Father's wrath.</n> humiliation his judgment was taken away: and who shall declare his <n>How long he will endure: for Christ, having once risen from the dead, dies no more; (Rom_6:9).</n> generation? for his life is taken from the earth.


text:
Then the Eunuche answered Philippe, and saide, I pray thee of whome speaketh the Prophet this? of himselfe, or of some other man?


text:
And as they went on their way, they came vnto a certaine water, and the Eunuche said, See, here is water: what doeth let me to be baptized?


text:
<n>Profession of faith is required of those being baptized, and therefore it is evident that we are not first ingrafted into Christ when we are baptized, but are already ingrafted, and then are baptized. (Ed.)</n>And Philip said, If thou believest with all thine heart, thou mayest. And he answered and said, <n>The sum of the confession which is necessary for baptism.</n> I believe that Jesus Christ is the Son of God.


text:
Then he commaunded the charet to stand stil: &amp; they went downe both into the water, both Philip and the Eunuche, and he baptized him.


text:
And assoone as they were come vp out of the water, the Spirit of the Lorde caught away Philip, that the Eunuche sawe him no more: so he went on his way reioycing.


text:
But Philippe was found at Azotus, and he walked to and fro preaching in all the cities, till he came to Cesarea.


text:
And <n>Saul (who is also Paul), persecuting Christ most cruelly, who did as it were flee before him, falls into Christ's hands, and is overcome: and with a singular example of the goodness of God, in place of punishment which he justly deserved for his cruelty, is not only kindly received, but is also even by the mouth of God appointed an apostle, and is confirmed by the ministry and witness of Ananias.</n> Saul, yet <n>This is a sign that Saul's stomach boiled and cast out great threats to murder the disciples.</n> breathing out threatenings and slaughter against the disciples of the Lord, went unto the high priest,


text:
And desired of him letters to Damascus to the synagogues, that if he found any of this <n>Any trade of life which a man take upon himself the Jews call a «way».</n> way, whether they were men or women, he might bring them bound unto Jerusalem.


text:
Now as he iourneyed, it came to passe that as he was come neere to Damascus, suddenly there shined rounde about him a light from heauen.


text:
And he said, Who art thou, Lord? And the Lord said, I am Jesus whom thou persecutest: [it is] <n>This is a proverb which is spoken of those who through their stubbornness hurt themselves.</n> hard for thee to kick against the pricks.


text:
He then both trembling and astonied, sayd, Lord, what wilt thou that I doe? And the Lord sayd vnto him, Arise and goe into the citie, and it shall be tolde thee what thou shalt doe.


text:
And the men which journeyed with him <n>Stood still and could not go one step forward, but remained amazed as stood still like statues.</n> stood speechless, hearing a <n>They heard Paul's voice: for afterwards it is plainly said in (Act_22:9) that they did not hear the voice of the one who spoke. Others, however, try to reconcile these places (which seem to contradict) by saying that the men with Saul heard the sound of a voice, but did not hear it clearly.</n> voice, but seeing no man.


text:
And Saul arose from the ground, and opened his eyes, but sawe no man. Then led they him by the hand, and brought him into Damascus,


text:
And there was a certaine disciple at Damascus named Ananias, and to him sayd the Lord in a vision, Ananias; he sayd, Beholde, I am here Lord.


text:
And the Lord [said] unto him, Arise, and go into the street which is called Straight, and enquire in the house of Judas for [one] called Saul, of <n>Tarsus was a city of Cilicia near to Anchiala. It is said that Sardanapalus built these two cities in one day.</n> Tarsus: for, behold, he prayeth,


text:
(And he sawe in a vision a man named Ananias comming in to him, and putting his hands on him, that he might receiue his sight.)


text:
Then Ananias answered, Lord, I haue heard by many of this man, howe much euill hee hath done to thy saints at Hierusalem.


text:
But the Lord said unto him, Go thy way: for he is a <n>To bear my name in.</n> chosen vessel unto me, to bear my name before the Gentiles, and kings, and the children of Israel:


text:
For I will <n>I will plainly show him.</n> shew him how great things he must suffer for my name's sake.


text:
And Ananias went his way, and entered into <n>Into Judas' house.</n> the house; and putting his hands on him said, Brother Saul, the Lord, [even] Jesus, that appeared unto thee in the way as thou camest, hath sent me, that thou mightest receive thy sight, and be filled with the Holy Ghost.


text:
And immediately there fell from his eyes as it had bene scales, &amp; suddenly he receiued sight, and arose, and was baptized,


text:
And receiued meate, &amp; was strengthened. So was Saul certaine dayes with the disciples which were at Damascus.


text:
<n>Paul begins immediately to execute the office which was given and commanded to him, never consulting with flesh and blood.</n>And straightway he preached Christ in the synagogues, that he is the Son of God.


text:
So that all that heard him, were amased, and sayde, Is not this hee, that made hauocke of them which called on this Name in Hierusalem, and came hither for that intent, that hee should bring them bound vnto the hie Priests?


text:
<n>Paul does not do battle only with his own authority, but also with the testimonies of the Prophets.</n>But Saul increased the more in strength, and confounded the Jews which dwelt at Damascus, <n>By conferring places of the Scripture together, as skilful craftsman do when they make something, they used to gather all parts together, to make them agree fitly one with another.</n> proving that this is very Christ.


text:
<n>Paul, who was before a persecutor, now has persecution planned against himself, though it will not happen for a long time.</n>And after that many days were fulfilled, the Jews took counsel to kill him:


text:
But their laying awayte was knowen of Saul: nowe they watched the gates day and night, that they might kill him.


text:
<n>We are not forbidden to avoid and eschew the dangers and conspiracies that the enemies of God lay for us, but only if we do not swerve from our vocation.</n>Then the disciples took him by night, and let [him] down by the wall in a basket.


text:
<n>In ancient times no man was rashly or lightly received into the members and the sheep of the Church, much less to be a pastor.</n>And when Saul was come to Jerusalem, he assayed to join himself to the disciples: but they were all afraid of him, and believed not that he was a disciple.


text:
But Barnabas tooke him, and brought him to the Apostles, and declared to them, howe hee had seene the Lord in the way, and that hee had spoken vnto him, and how he had spoken boldly at Damascus in the Name of Iesus.


text:
<n>The steadfast servants of God must look out for danger after danger: yet God watches out for them.</n>And he was <n>With Peter and James, for he says that he saw none of the apostles but them; (Gal_1:18-19).</n> with them coming in and going out at Jerusalem.


text:
And he spake boldly in the name of the Lord Jesus, and disputed against the <n>See (Act_6:1).</n> Grecians: but they went about to slay him.


text:
<n>The ministers of the word may change their place with the advice and counsel of the congregation and church.</n>[Which] when the brethren knew, they brought him down to Caesarea, and sent him forth to Tarsus.


text:
<n>The result of persecutions is the building of the Church, so that we will patiently wait for the Lord.</n>Then had the churches rest throughout all Judaea and Galilee and Samaria, and were <n>This is a borrowed type of speech which signifies establishment and increase.</n> edified; and walking in the fear of the Lord, and in the comfort of the Holy Ghost, were multiplied.


text:
<n>Peter's apostleship is confirmed by the healing of the man who suffered from paralysis.</n>And it came to pass, as Peter passed throughout all [quarters], he came down also to the saints which dwelt at Lydda.


text:
And there he found a certaine man named Aeneas, which had kept his couch eight yeeres, and was sicke of the palsie.


text:
Then said Peter vnto him, Aeneas, Iesus Christ maketh thee whole: arise and trusse thy couch together; he arose immediately.


text:
And all that dwelt at <n>Lydda was a city of Palestine, and Saron a first-class country, and a place which was excellent for grazing, between Caesarea of Palestine and Mount Tabor, and the lake of Gennesaret, which goes far beyond Joppa.</n> Lydda and Saron saw him, and turned to the Lord.


text:
<n>Peter clearly declares, by raising up a dead body through the name of Christ, that he preaches the glad tidings of life.</n>Now there was at Joppa a certain disciple named Tabitha, which by interpretation is called Dorcas: this woman was full of good works and almsdeeds which she did.


text:
And it came to passe in those dayes, that she was sicke &amp; dyed: and when they had washed her, they layd her in an vpper chamber.


text:
Now forasmuch as Lydda was nere to Ioppa, and the disciples had heard that Peter was there, they sent vnto him two men, desiring that he would not delay to come vnto them.


text:
Then Peter arose and came with them: and when hee was come, they brought him into the vpper chamber, where all the widowes stoode by him weeping, and shewing the coates and garments, which Dorcas made, while she was with them.


text:
But Peter put them all forth, and kneeled downe, and prayed, and turned him to the body, and sayd, Tabitha, arise; she opened her eyes, and when she sawe Peter, sate vp.


text:
Then he gaue her the hand and lift her vp, and called the Saints and widowes, and restored her aliue.


text:
There <n>Peter consecrates the first fruits of the Gentiles to God by the means of two miracles.</n> was a certain man in Caesarea called Cornelius, a centurion of the band called the Italian [band],


text:
[A] <n>So that he worshipped one God, and was not an idolater, and neither could he be void of faith in Christ, because he was a devout man: but as of yet he did not know that Christ had come.</n> devout [man], and one that feared God with <n>This is a commendable thing about the man, that he laboured to have all his household, and well-known friends, and acquaintances to be religious and godly.</n> all his house, which gave much alms to the people, and prayed to God alway.


text:
He sawe in a vision euidently (about the ninth houre of the day) an Angel of God coming in to him, and saying vnto him, Cornelius.


text:
And when he looked on him, he was afraid, and said, <n>What do you want with me Lord? For he prepares himself to hear.</n> What is it, Lord? And he said unto him, Thy prayers and thine alms are <n>This is a borrowed kind of speech which the Hebrews used very much, taken from sacrifices and applied to prayers: for it is said of whole burnt sacrifices that the smoke and smell of them goes up into God's nostrils, and so do our prayers, as a sweet smelling sacrifice which the Lord takes great pleasure in.</n> come up for <n>That is, in as much that they will not allow God as it were to forget you: for so the Scripture often talks childish with us as nurses do with little children, when they prepare their tongues to speak.</n> a memorial before God.


text:
Hee lodgeth with one Simon a Tanner, whose house is by the sea side: he shall tell thee what thou oughtest to doe.


text:
And when the Angel which spake vnto Cornelius, was departed, he called two of his seruants, and a souldier that feared God, one of them that waited on him,


text:
On the morow as they went on their iourney, and drew neere vnto the citie, Peter went vp vpon the house to pray, about the sixt houre.


text:
And he became very hungry, and would have eaten: but while they made ready, he fell into a <n>For though Peter does not stand amazed as one that is tongue tied, but talks with God and is instructed in his mysteries, yet his mind was far from being as it normally was; shortly, however, it returned to its normal state.</n> trance,


text:
And saw heaven opened, and a certain vessel descending unto him, as it had been a great sheet knit at the <n>So that it seemed to be a square sheet.</n> four corners, and let down to the earth:


text:
Wherein were <n>Here is this word «all» which is general, plainly used for something indefinite and uncertain, that is to say, for some of all sorts, not for all of every sort.</n> all manner of <n>That is, such as were proper for men's use.</n> fourfooted beasts of the earth, and wild beasts, and <n>To see what is meant by these creeping things see (Lev. 11:2-47).</n> creeping things, and fowls of the air.


text:
<n>Peter learns daily in the knowledge of the benefit of Christ, yea, even after he had received the Holy Spirit.</n>But Peter said, Not so, Lord; for I have never eaten any thing that is common or unclean.


text:
And the voice [spake] unto him again the second time, What God hath cleansed, [that] <n>Do not consider them to be unprofitable.</n> call not thou common.


text:
Nowe while Peter douted in himselfe what this vision which he had seene, meant, beholde, the men which were sent from Cornelius, had inquired for Simons house, and stoode at the gate,


text:
Then Peter went downe to the men, which were sent vnto him from Cornelius, and sayd, Beholde, I am he whome ye seeke: what is the cause wherefore ye are come?


text:
And they sayd, Cornelius the captaine, a iust man, and one that feareth God, and of good report among all the nation of the Iewes, was warned from heauen by an holy Angel, to send for thee into his house, and to heare thy wordes.


text:
Then called he them in, and lodged them, and the next day, Peter went foorth with them, and certaine brethren from Ioppa accompanied him.


text:
And the day after, they entred into Cesarea. Nowe Cornelius waited for them, and had called together his kinsemen, and special friends.


text:
<n>Religious adoration of worship is proper only to God: but civil worship is given to the ministers of the word, although not without danger.</n>And as Peter was coming in, Cornelius met him, and fell down at his feet, and worshipped [him].


text:
And he sayd vnto them, Ye know that it is an vnlawfull thing for a man that is a Iewe, to company, or come vnto one of another nation: but God hath shewed me, that I should not call any man polluted, or vncleane.


text:
Therefore came I vnto you without saying nay, when I was sent for. I aske therefore, for what intent haue ye sent for me?


text:
And Cornelius said, Four days ago I was fasting until <n>He does not mean the very hour at the present time (as it was nine o'clock when he spoke to Peter), but the like, that is, about nine o'clock the other day.</n> this hour; and at the ninth hour I prayed in my house, and, behold, a man stood before me in bright clothing,


text:
<n>Cornelius' faith demonstrated itself by prayer and charity.</n>And said, Cornelius, thy prayer is heard, and thine alms are had in remembrance in the sight of God.


text:
<n>As faith comes by hearing, so it is nourished and grows up by the same.</n>Send therefore to Joppa, and call hither Simon, whose surname is Peter; he is lodged in the house of [one] Simon a tanner by the sea side: who, when he cometh, shall speak unto thee.


text:
Then sent I for thee immediately, and thou hast well done to come. Nowe therefore are we all here present before God, to heare all things that are commanded thee of God.


text:
<n>Distinction of nations is taken away by the coming of Christ: and it is evidently seen by their faith and righteousness, which ones are agreeable to him and which ones he accepts.</n>Then Peter opened [his] mouth, and said, Of a truth I perceive that <n>That God does not judge according to the outward appearance.</n> God is no respecter of persons:


text:
But in every nation he that <n>By the «fear of God» the Hebrews understood the whole service of God, by which we perceive that Cornelius was not void of faith, no more than they were who lived before Christ's time: and therefore they deal incorrectly who deduce meritorious works and free will from this passage.</n> feareth him, and worketh righteousness, is accepted with him.


text:
The <n>God showed the Israelites that whoever lives godly is acceptable to God, no matter what nation he comes from, for he preached peace to men through Jesus Christ, who is Lord not only of one nation, that is, of the Jews, but of all.</n> word which [God] sent unto the children of Israel, preaching peace by Jesus Christ: (he is Lord of all:)


text:
<n>The sum of the Gospel (which will be made manifest at the latter day, when Christ himself will sit as judge both of the living and the dead), is this, that Christ promised to the fathers and exhibited in his time with the mighty power of God (which was demonstrated by all means) and at length crucified to reconcile us to God, did rise again the third day, so that whoever believes in him should be saved through the remission of sins.</n>That word, [I say], ye know, which was published throughout all Judaea, and began from Galilee, after the baptism which John preached;


text:
How God <n>This manner of speaking is taken from an old custom of the Jews, who used to anoint their kings and priests, because of which it came to pass to call those anointed upon whom God bestowed gifts and virtues.</n> anointed Jesus of Nazareth with the Holy Ghost and with power: who went about doing good, and healing all that were oppressed of the devil; for God was with him.


text:
And we are witnesses of all things which he did both in the land of the Iewes, and in Hierusalem, whom they slewe, hanging him on a tree.


text:
Not to all the people, but unto witnesses <n>This choosing of the apostles is properly given to God: for though God is president in the lawful election of ministers, yet there is in this place a secret opposition and setting of God's choosing and men's voices against one another, for the apostles are appointed directly by God, and the Church ministers indirectly.</n> chosen before of God, [even] to us, who did eat and drink with him after he rose from the dead.


text:
And he commanded vs to preach vnto the people, and to testifie, that it is he that is ordained of God a iudge of quicke and dead.


text:
To him also giue all the Prophets witnesse, that through his Name all that beleeue in him, shall receiue remission of sinnes.


text:
<n>The Spirit of God seals that in the heart of the hearers which the minister of the word speaks by the commandment of God, as is evident by the results.</n>While Peter yet spake these words, the Holy Ghost fell on all them which heard the word.


text:
So they of the circumcision which beleeued, were astonied, as many as came with Peter, because that on the Gentiles also was powred out the gift of the holy Ghost.


text:
<n>Baptism does not sanctify or make those holy who receive it, but is an outward sign to the world of the profession of faith. (Ed.)</n>Can any man forbid water, that these should not be baptized, which have received the Holy Ghost as well as we?


text:
So he commanded them to be baptized in the Name of the Lord. Then prayed they him to tary certaine dayes.


text:
And <n>Peter, being reprehended without reason by the unskilful and ignorant, does not object and say that he should not be judged by any, but openly gives an account of his actions.</n> the apostles and brethren that were in Judaea heard that the Gentiles had also received the word of God.


text:
I was in the citie of Ioppa, praying, and in a trance I sawe this vision, A certaine vessell comming downe as it had bene a great sheete, let downe from heauen by the foure corners, and it came to me.


text:
Towarde the which when I had fastened mine eyes, I considered, and sawe foure footed beastes of the earth, and wilde beastes, and creeping things, and foules of the heauen.


text:
And I said, God forbid, Lord: for nothing polluted or vncleane hath at any time entred into my mouth.


text:
But the voyce answered me the seconde time from heauen, The things that God hath purified, pollute thou not.


text:
Then behold, immediatly there were three men already come vnto the house where I was, sent from Cesarea vnto me.


text:
And the Spirit saide vnto me, that I should go with them, without doubting: moreouer these sixe brethren came with me, and we entred into the mans house.


text:
And he shewed vs, howe he had seene an Angel in his house, which stoode and said to him, Send men to Ioppa, and call for Simon, whose surname is Peter.


text:
Then I remembred the word of the Lord, howe he said, Iohn baptized with water, but ye shalbe baptized with the holy Ghost.


text:
For as much then as God gaue them a like gift, as he did vnto vs, when we beleeued in the Lorde Iesus Christ, who was I, that I coulde let God?


text:
<n>Those who ask a question of the truth which they do not know, ought to be quietly heard, and must also quietly yield to the declaration of the truth.</n>When they heard these things, they held their peace, and glorified God, saying, Then hath God also to the Gentiles granted repentance unto life.


text:
<n>The scattering abroad of Jerusalem is the cause of the gathering together of many other churches.</n>Now they which were scattered abroad upon the persecution that arose about Stephen travelled as far as Phenice, and Cyprus, and <n>He speaks of Antioch which was in Syria and bordered upon Cilicia.</n> Antioch, preaching the word to none but unto the Jews only.


text:
<n>The church of Antioch, the new Jerusalem of the Gentiles, was extraordinarily called.</n>And some of them were men of Cyprus and Cyrene, which, when they were come to Antioch, spake unto the Grecians, preaching the Lord Jesus.


text:
<n>The apostles do not rashly condemn an extraordinary calling, but instead they judge it by the effects.</n>Then tidings of these things came unto the ears of the church which was in Jerusalem: and they sent forth Barnabas, that he should go as far as Antioch.


text:
Who when he was come and had seene the grace of God, was glad, and exhorted all, that with purpose of heart they would continue in the Lord.


text:
For he was a good man, and full of the holy Ghost, and faith, and much people ioyned them selues vnto the Lord.


text:
<n>There was no contention amongst the apostles, either with regard to usurping, or with regard to holding places of degree.</n>Then departed Barnabas to Tarsus, for to seek Saul:


text:
And when he had founde him, he brought him vnto Antiochia: and it came to passe that a whole yere they were conuersant with ye Church, and taught much people, in so much that the disciples were first called Christians in Antiochia.


text:
<n>God punishes his Church when he punishes the wicked, in his scourges and plagues which he sends upon the earth, in such a way that he nonetheless conveniently provides for it.</n>And in these days came prophets from Jerusalem unto Antioch.


text:
And there stoode vp one of them named Agabus, and signified by the Spirit, that there should be great famine throughout all the world, which also came to passe vnder Claudius Cesar.


text:
<n>All congregations or churches make one body.</n>Then the disciples, every man according to his ability, determined to send <n>That is, that the deacons might help the poor with it: for it was appropriate and helpful to have all these things done orderly and decently, and therefore it is said that they sent these things to the elders, that is, to the governors of the Church.</n> relief unto the brethren which dwelt in Judaea:


text:
Now <n>God gives his Church peace only for a short time.</n> about that time <n>This name Herod was common to all those that come from the stock of Herod Ascalonites, whose surname was Magnus: but he that is spoken of here was nephew to Herod the great, son to Aristobulus, and father to the Agrippa who is spoken of afterwards.</n> Herod the king stretched forth [his] hands to vex certain of the church.


text:
And he <n>Violently, his cause not being heard at all.</n> killed James the brother of John with the sword.


text:
<n>It is an old habit of tyrants to attain the favour of the wicked, with the blood of the godly.</n>And because he saw it pleased the Jews, he proceeded further to take Peter also. (Then were the days of unleavened bread.)


text:
<n>The tyrants and wicked make a gallows for themselves even then when they do most according to their own will and fantasy.</n>And when he had apprehended him, he put [him] in prison, and delivered [him] to four quaternions of soldiers to keep him; intending after Easter to bring him forth to the people.


text:
<n>The prayers of the godly overturn the counsel of tyrants, obtain angels from God, break the prison, unloose the chains, put Satan to flight, and preserve the Church.</n>Peter therefore was kept in prison: but prayer was made without ceasing of the church unto God for him.


text:
And when Herod woulde haue brought him out vnto the people, the same night slept Peter betweene two souldiers, bound with two chaines, and the keepers before the doore, kept the prison.


text:
And, behold, the angel of the Lord came upon [him], and a light shined in the <n>Literally, «habitation»; (Ed.).</n> prison: and he smote Peter on the side, and raised him up, saying, Arise up quickly. And his chains fell off from [his] hands.


text:
And the Angel saide vnto him, Girde thy selfe, and binde on thy sandales; so he did. Then he said vnto him, Cast thy garment about thee, and followe me.


text:
So Peter came out and followed him, and knewe not that it was true, which was done by the Angel, but thought he had seene a vision.


text:
Nowe when they were past the first and the second watch, they came vnto the yron gate, that leadeth vnto the citie, which opened to them by it owne accord, and they went out, and passed through one streete, and by and by the Angel departed from him.


text:
And when Peter was come to himselfe, he said, Nowe I know for a trueth, that the Lord hath sent his Angel, and hath deliuered me out of the hand of Herod, and from all the wayting for of the people of the Iewes.


text:
<n>Holy meetings in the nights of both men and women (when they cannot take place in the day time) are allowable by the example of the apostles.</n>And when he had considered [the thing], he came to the house of Mary the mother of John, whose surname was Mark; where many were gathered together praying.


text:
<n>We obtain more from God than we dare well hope for.</n>And as Peter knocked at the door of the gate, a damsel <n>Out of the place where they were assembled, but not out of the house.</n> came to hearken, named Rhoda.


text:
But when she knew Peters voyce, she opened not the entrie doore for gladnesse, but ranne in, and tolde howe Peter stood before the entrie.


text:
But they said vnto her, Thou art mad. Yet she affirmed it constantly, that it was so. Then said they, It is his Angel.


text:
<n>We may sometimes give place to the rage of the wicked, but yet only in such a way that our diligence which ought to be used in God's business does not slacken in the least.</n>But he, beckoning unto them with the hand to hold their peace, declared unto them how the Lord had brought him out of the prison. And he said, Go shew these things unto James, and to the brethren. And he departed, and went into another place.


text:
<n>Evil counsel in the end results in the hurt of those who devised it.</n>Now as soon as it was day, there was no small stir among the soldiers, what was become of Peter.


text:
And when Herod had sought for him, and found him not, he examined the keepers, and commaunded them to be led to be punished; he went downe from Iudea to Cesarea, and there abode.


text:
<n>A miserable and shameful example of what happens to the enemies of the Church.</n>And Herod was highly displeased with them of Tyre and Sidon: but they came with one accord to him, and, having made Blastus the king's chamberlain their friend, desired peace; because their country was nourished by the king's [country].


text:
And vpon a day appointed, Herod arayed himselfe in royall apparell, and sate on the iudgement seate, and made an oration vnto them.


text:
<n>The flattery of people makes fools glad.</n>And the people gave a shout, [saying, It is] the voice of a god, and not of a man.


text:
<n>God resists the proud.</n>And immediately the angel of the Lord smote him, because he <n>Josephus records that this king did not repress the flatterer's tongues, and therefore at his death he complained and cried out about their empty praise.</n> gave not God the glory: and he was eaten of worms, and gave up the ghost.


text:
<n>Tyrants build up the Church by destroying it.</n>But the <n>Those that heard the word of God.</n> word of God grew and multiplied.


text:
So Barnabas and Saul returned from Hierusalem, when they had fulfilled their office, and tooke with them Iohn, whose surname was Marke.


text:
Now <n>Paul with Barnabas is again the second time appointed apostle of the Gentiles, not of man, neither by man, but by an extraordinary commandment of the Holy Spirit.</n> there were in the church that was at Antioch certain prophets and teachers; as Barnabas, and Simeon that was called Niger, and Lucius of Cyrene, and Manaen, which had been brought up with <n>This was the same Antipas who put John the Baptist to death.</n> Herod the tetrarch, and Saul.


text:
As they <n>While they were busy doing their office, that is, as Chrysostom expounds it, while they were preaching.</n> ministered to the Lord, and fasted, the Holy Ghost said, Separate me Barnabas and Saul for the work whereunto I have <n>The Lord is said to call, from which this word «called» comes from, which is common in the Church, when he causes that to be which was not, whether you refer it to the matter itself, or to any quality or thing about the matter: and the use of the word «call» has come about because when things begin to be, then they have some name: and furthermore this also declares God's mighty power, in that he spoke the word, and things were made.</n> called them.


text:
<n>Fasting and solemn prayers were used before the laying on of hands.</n>And when they had fasted and prayed, and laid [their] hands on them, they sent [them] away.


text:
<n>Paul and his companions first bring Cyprus to the subjection and obedience of Christ.</n>So they, being sent forth by the Holy Ghost, departed unto <n>Seleucia was a city of Cilicia, so called after Seleucus, one of Alexander's successors.</n> Seleucia; and from thence they sailed to Cyprus.


text:
And when they were at Salamis, they preached the worde of God in the Synagogues of the Iewes: and they had also Iohn to their minister.


text:
So when they had gone throughout the yle vnto Paphus, they found a certaine sorcerer, a false prophet, being a Iewe, named Bariesus,


text:
Which was with the Deputie Sergius Paulus, a prudent man. He called vnto him Barnabas and Saul, and desired to heare the woorde of God.


text:
<n>The devil makes Christ's victory more glorious in that he sets himself against him.</n>But Elymas the sorcerer (for so is his name by interpretation) withstood them, seeking to turn away the deputy from the faith.


text:
<n>The sorcerer, who was stricken by Paul with a physical punishment (although extraordinarily), shows an example to lawful magistrates how they ought to punish those who wickedly and obstinately hinder the course of the Gospel.</n>And said, O full of all subtilty and all <n>He points out a fault of those who run eagerly and with great desire into all types of wickedness with the least bit of prompting from the world.</n> mischief, [thou] child of the devil, [thou] enemy of all righteousness, wilt thou not cease to pervert the right ways of the Lord?


text:
And now, behold, the <n>His power which he shows in striking and beating down his enemies.</n> hand of the Lord [is] upon thee, and thou shalt be blind, not seeing the sun for a season. And immediately there fell on him a mist and a darkness; and he went about seeking some to lead him by the hand.


text:
Then the Deputie when he sawe what was done, beleeued, and was astonied at the doctrine of the Lord.


text:
<n>An example in one and the very same group of people both of singular steadfastness, and also of great weakness.</n>Now when Paul and his company loosed from Paphos, they came to Perga in Pamphylia: and John departing from them returned to Jerusalem.


text:
But when they departed from Perga, they came to Antioch in <n>This distinguishes between it, and Antioch which was in Syria.</n> Pisidia, and went into the synagogue on the sabbath day, and sat down.


text:
<n>In the Synagogue of the Jews (according to the pattern of which Christian congregations were instituted) the Scriptures were read first, then those who were learned were licensed by the rulers of the Synagogue to speak and expound.</n>And after the reading of the law and the prophets the rulers of the synagogue sent unto them, saying, [Ye] men [and] brethren, if ye <n>Literally, «If there is any word in you»: this is a kind of speech taken from the Hebrews, by which is meant that the gifts of God's grace are in us, as it were in treasure houses, and that they are not ours, but God's. In the same way David says, «Thou hast put a new song in my mouth»; (Psa_40:3).</n> have any word of exhortation for the people, say on.


text:
<n>God bestowed many wonderful benefits upon his chosen Israel, but especially this, that he promised them the everlasting redeemer.</n>Then Paul stood up, and beckoning with [his] hand said, Men of Israel, and ye that fear God, give audience.


text:
The God of this people of Israel chose our fathers, and <n>Advanced and brought to honour.</n> exalted the people when they dwelt as strangers in the land of Egypt, and with an <n>Openly and with strong power, breaking in pieces the enemies of his people.</n> high arm brought he them out of it.


text:
And after that he gave [unto them] judges about the space of <n>There were from the birth of Isaac until the destruction of the Canaanites under the governance of Joshua four hundred and forty-seven years, and therefore he adds in this place the word «about», for three years are missing; the apostle, however, uses the whole greater number.</n> four hundred and fifty years, until Samuel the prophet.


text:
And afterward they desired a king: and God gave unto them Saul the son of Cis, a man of the tribe of Benjamin, by the space of <n>In this space of forty years the time of Samuel must be counted and included with the days of Saul, for the kingdom did as it were include his administration.</n> forty years.


text:
And after he had taken him away, he raised vp Dauid to be their King, of whom he witnessed, saying, I haue found Dauid the sonne of Iesse, a man after mine owne heart, which will doe all things that I will.


text:
<n>He proves by the witness of John that Jesus is the Saviour who would come from David.</n>Of this man's seed hath God according to [his] promise raised unto Israel a Saviour, Jesus:


text:
When John had first preached <n>John as a herald did not show Christ coming from afar off, as the other prophets did, but right at hand and having already begun his journey.</n> before his coming the baptism of repentance to all the people of Israel.


text:
And when Iohn had fulfilled his course, he saide, Whom ye thinke that I am, I am not he: but beholde, there commeth one after me, whose shooe of his feete I am not worthy to loose.


text:
<n>Christ was promised and sent appropriately to the Jews.</n>Men [and] brethren, children of the stock of Abraham, and whosoever among you feareth God, to you is the word of this salvation sent.


text:
<n>All things came to pass to Christ, which the Prophets foretold concerning the Messiah: so that by this also it appears that he is the true and only saviour: and yet nonetheless they are not to be excused who did not only not receive him, but also persecuted him most cruelly, even though he was innocent.</n>For they that dwell at Jerusalem, and their rulers, because they knew him not, nor yet the voices of the prophets which are read every sabbath day, they have fulfilled [them] in condemning [him].


text:
And when they had fulfilled all things that were written of him, they tooke him downe from the tree, and put him in a sepulchre.


text:
<n>We must set the glory of the resurrection against the shame of the cross, and the grave. And the resurrection is equally proved by the witnesses who saw it, and by the testimonies of the Prophets.</n>But God raised him from the dead:


text:
And hee was seene many dayes of them, which came vp with him from Galile to Hierusalem, which are his witnesses vnto the people.


text:
God hath fulfilled the same unto us their children, in that he <n>For then he appeared plainly and manifestly as the only Son of God, when he left behind his weakness and came out of the grave, having conquered death.</n> hath raised up Jesus again; <n>If Christ had remained dead, he would not have been the true Son of God, neither would the covenant which was made with David have been certain.</n> as it is also written in the second psalm, Thou art my Son, this day have I begotten thee.


text:
And as concerning that he raised him up from the dead, [now] no more to return to corruption, he said on this wise, I will give you the <n>The Greeks call those things «holy things» which the Hebrews call «gracious bounties»: and they are called David's bounties in the passive voice, because God bestowed them upon David. Moreover, they are termed «sure», after the manner of speech which the Hebrews use, who terms those things «sure» which are steady and certain, and such things which never alter or change.</n> sure mercies of David.


text:
<n>The Lord was in the grace in such a way that he experienced no corruption.</n>Wherefore he saith also in another [psalm], Thou shalt not suffer thine Holy One to see corruption.


text:
Howbeit, Dauid after hee had serued his time by the counsell of God, hee slept, and was laid with his fathers, and sawe corruption.


text:
<n>Christ was sent to give them free remission of sins who were condemned by the Law.</n>Be it known unto you therefore, men [and] brethren, that through this man is preached unto you the forgiveness of sins:


text:
And by him all that believe are justified from <n>Whereas the ceremonies of the Law could not absolve you from your sins, this man absolves you, if you lay hold of him by faith.</n> all things, from which ye could not be justified by the law of Moses.


text:
<n>The benefits of God turn to the utter undoing of those that condemn them.</n>Beware therefore, lest that come upon you, which is spoken of in the prophets;


text:
Behold, ye despisers, and wonder, and vanish away: for I woorke a woorke in your daies, a woorke which yee shall not beleeue, if a man would declare it you.


text:
<n>The Gentiles go before the Jews into the kingdom of heaven.</n>And when the Jews were gone out of the synagogue, the Gentiles besought that these words might be preached to them the next sabbath.


text:
Now when the congregation was broken up, many of the Jews and <n>Who had forsaken their heathen religion, and embraced the religion set forth by Moses.</n> religious proselytes followed Paul and Barnabas: who, speaking to them, persuaded them to continue in the grace of God.


text:
<n>The favour on the very same Gospel is to the reprobate and unbelievers death, and to the elect and those who believe it is life.</n>But when the Jews saw the multitudes, they were filled with envy, and spake against those things which were spoken by Paul, contradicting and blaspheming.


text:
<n>The Gospel is proclaimed to the Gentiles by the express commandment of God.</n>Then Paul and Barnabas waxed bold, and said, It was necessary that the word of God should first have been spoken to you: but seeing ye put it from you, and <n>By this your doing you pronounce as it were sentence upon yourselves, and judge yourselves.</n> judge yourselves unworthy of everlasting life, lo, we turn to the Gentiles.


text:
For so hath the Lord commanded vs, saying, I haue made thee a light of the Gentiles, that thou shouldest be the saluation vnto the end of the world.


text:
And when the Gentiles heard this, they were glad, and glorified the word of the Lord: and as many as were <n>Therefore either all were not appointed to everlasting life, or either all believed, but because all did not believe, it follows that certain ones were ordained: and therefore God did not only foreknow, but also foreordained, that neither faith nor the effects of faith should be the cause of his ordaining, or appointment, but his ordaining the cause of faith.</n> ordained to eternal life believed.


text:
<n>Such is the craft and subtlety of the enemies of the Gospel, that they abuse the simplicity of some who are not altogether evil men, in order to execute their cruelty.</n>But the Jews stirred up the <n>Those who embraced the Law of Moses.</n> devout and honourable women, and the chief men of the city, and raised persecution against Paul and Barnabas, and expelled them out of their coasts.


text:
<n>The wickedness of the world cannot prevent God from gathering his Church together, and to foster and cherish it, when it is gathered together.</n>But they shook off the dust of their feet against them, and came unto Iconium.


text:
And <n>We should be no less constant in the preaching of the Gospel than the perversity of the wicked is obstinate in persecuting it.</n> it came to pass in <n>Iconium was a city of Lycaonia.</n> Iconium, that they went both together into the synagogue of the Jews, and so spake, that a great multitude both of the Jews and also of the Greeks believed.


text:
But the <n>Who did not obey the doctrine.</n> unbelieving Jews stirred up the Gentiles, and made their minds evil affected against the brethren.


text:
<n>We should not leave our places and give in to threatenings, or to open rage, but only when there is no other remedy, and that not for our own peace and quiet, but only so that the Gospel may be spread further abroad.</n>Long time therefore abode they speaking boldly in the Lord, which gave testimony unto the word of his grace, and granted signs and wonders to be done by their hands.


text:
But the multitude of the city was deuided: and some were with the Iewes, and some with the Apostles.


text:
And when there was an assault made both of the Gentiles, and of the Iewes with their rulers, to doe them violence, and to stone them,


text:
They were ware of [it], and <n>It is sometimes proper to flee dangers, at the appropriate times.</n> fled unto Lystra and Derbe, cities of Lycaonia, and unto the region that lieth round about:


text:
<n>It is an old subtlety of the devil, either to cause the faithful servants of God to be immediately banished, or to be worshipped as idols: and he does this by taking occasion of miracles which they have done.</n>And there sat a certain man at Lystra, impotent in his feet, being a cripple from his mother's womb, who never had walked:


text:
Then when the people sawe what Paul had done, they lift vp their voyces, saying in ye speach of Lycaonia, Gods are come downe to vs in the likenesse of men.


text:
Then the priest of Jupiter, which was before their city, brought oxen and garlands unto the <n>Of the house where Paul and Barnabas were.</n> gates, and would have done sacrifice with the people.


text:
But when the Apostles, Barnabas and Paul heard it, they rent their clothes, and ran in among the people, crying,


text:
<n>That is also called idolatry which gives to creatures, be they ever so holy and excellent, that which is proper to the only One God, that is, invocation, or calling upon.</n>And saying, Sirs, why do ye these things? We also are men of <n>Men, as you are, and partakers of the very same nature of man as you are.</n> like passions with you, and preach unto you that ye should turn from these <n>He calls idols «vanities», after the manner of the Hebrews.</n> vanities unto the living God, which made heaven, and earth, and the sea, and all things that are therein:


text:
<n>Custom, be it ever so old, does not excuse the idolaters.</n>Who in times past <n>Allowed them to live as they wished, prescribing and appointing them no type of religion.</n> suffered all nations to walk in their own ways.


text:
Neuerthelesse, hee left not him selfe without witnes, in that hee did good and gaue vs raine from heauen, &amp; fruitful seasons, filling our hearts with foode, and gladnesse.


text:
And speaking these things, scarce appeased they the multitude, that they had not sacrificed vnto them.


text:
<n>The devil, when he is brought to his last chance, at length rages openly, but in vain, even at that time when he seems to have the upper hand.</n>And there came thither [certain] Jews from Antioch and Iconium, who persuaded the people, and, having stoned Paul, drew [him] out of the city, supposing he had been dead.


text:
Howbeit, as the disciples stoode rounde about him, hee arose vp, and came into the citie, and the next day hee departed with Barnabas to Derbe.


text:
<n>We must go forward in our calling through a thousand deaths.</n>And when they had preached the gospel to that city, and had taught many, they returned again to Lystra, and [to] Iconium, and Antioch,


text:
<n>It is the office of the ministers, not only to teach, but also to confirm those that are taught, and prepare them for the cross.</n>Confirming the souls of the disciples, [and] exhorting them to continue in the faith, and that we must through much tribulation enter into the kingdom of God.


text:
<n>The apostles committed the churches which they had planted to proper and special pastors, who they appointed not rashly, but with prayers and fastings preceding their choice: neither did they thrust them upon churches through bribery, or lordly superiority, but chose and placed them by the voice of the congregation.</n>And when they had ordained them elders in every church, and had prayed with fasting, they commended them to the Lord, on whom they believed.


text:
<n>Paul and Barnabas, having completed their journey, and having returned to Antioch, give an account of their journey to the congregation or church.</n>And after they had passed throughout Pisidia, they came to Pamphylia.


text:
And when they had preached the word in Perga, they went down into <n>Attalia was a sea city of Pamphylia, near to Lycia.</n> Attalia:


text:
And thence sailed to <n>Antioch of Syria.</n> Antioch, from whence they had been recommended to the grace of God for the work which they fulfilled.


text:
And when they were come &amp; had gathered the Church together, they rehearsed all the things that God had done by them, and howe he had opened the doore of faith vnto the Gentiles.


text:
And <n>The Church is at length troubled with dissension within itself, and the trouble rises from the proud and stubborn intellects of certain evil men. The first strife was concerning the office of Christ, whether we are saved only by his righteousness apprehended by faith, or if we also have need to observe the Law.</n><n>Epiphanius is of the opinion that this was Cerinthus.</n> certain men which came down from Judaea taught the brethren, [and said], Except ye be circumcised after the manner of Moses, ye cannot be saved.


text:
<n>Meetings of congregations were instituted to suppress heresies, to which certain were sent by common consent on behalf of all.</n>When therefore Paul and Barnabas had no small dissension and disputation with them, they determined that Paul and Barnabas, and certain other of them, should go up to Jerusalem unto the apostles and elders about this question.


text:
And <n>Courteously and lovingly brought on their way by the Church, that is, by certain ones appointed by the Church.</n> being brought on their way by the church, they passed through Phenice and Samaria, declaring the conversion of the Gentiles: and they caused great joy unto all the brethren.


text:
And when they were come to Hierusalem, they were receiued of the Church, and of the Apostles and Elders, and they declared what things God had done by them.


text:
But said they, certaine of the sect of the Pharises, which did beleeue, rose vp, saying, that it was needefull to circumcise them, and to commaunde them to keepe the lawe of Moses.


text:
<n>The matter is first handled, both parts being heard, in the assembly of the apostles and elders, and after is communicated to the people.</n>And the apostles and elders came together for to consider of this matter.


text:
And when there had been much disputing, Peter rose up, and said unto them, <n>God himself, in the calling of the Gentiles who are uncircumcised, taught that our salvation consists in faith, without the worship appointed by the Law.</n> Men [and] brethren, ye know how that a <n>Literally, «of old time», that is, even from the first time that we were commanded to preach the Gospel, and immediately after that the Holy Spirit came down upon us.</n> good while ago God made choice among us, that the Gentiles by my mouth should hear the word of the gospel, and believe.


text:
And God which knoweth the heartes, bare them witnesse, in giuing vnto them ye holy Ghost euen as he did vnto vs.


text:
And put no <n>He put no difference between us and them, with regard to the benefit of his free favour.</n> difference between us and them, purifying their hearts <n>Christ proclaims those blessed who are pure of heart: and here we are plainly taught that men are made pure of heart by faith.</n> by faith.


text:
<n>Peter, passing from the ceremonies to the Law itself in general, shows that no one could be saved, if salvation were to be sought for by the Law, and not by grace alone in Jesus Christ; and this is because no man could ever fulfil the Law, neither the patriarch nor the apostle.</n>Now therefore why <n>Why do you tempt God, as though he could not save by faith?</n> tempt ye God, to put a yoke upon the neck of the disciples, which neither our fathers nor we were able to bear?


text:
<n>A true pattern of a lawful council, where God's truth alone reigns.</n>Then all the multitude kept silence, and gave audience to Barnabas and Paul, declaring what miracles and wonders God had wrought among the Gentiles by them.


text:
And after they had held their peace, <n>The son of Alphaeus, who is also called the Lord's brother.</n> James answered, saying, Men [and] brethren, hearken unto me:


text:
<n>James confirms the calling of the Gentiles out of the word of God, in this agreeing with Peter.</n>Simeon hath declared how God at the first did visit the Gentiles, to take out of them a people for his name.


text:
After this I will returne, and will builde againe the tabernacle of Dauid, which is fallen downe, and the ruines thereof will I build againe, and I will set it vp,


text:
That the residue of men might seeke after the Lorde, and all the Gentiles vpon whom my Name is called, saith the Lorde which doeth all these things.


text:
<n>And therefore nothing comes to pass by chance, but only by God's appointment.</n>Known unto God are all his works from the beginning of the world.


text:
<n>In indifferent matters, we may be patient with the weakness of our brethren with the end in view that they may have time to be instructed.</n>Wherefore my sentence is, that we trouble not them, which from among the Gentiles are turned to God:


text:
But that we write unto them, that they abstain from <n>From sacrifices, or from feasts which were kept in idol's temples.</n> pollutions of idols, and [from] fornication, and [from] things strangled, and [from] blood.


text:
For Moses of olde time hath in euery citie them that preache him, seeing he is read in the Synagogues euery Sabbath day.


text:
<n>In a lawful synod, neither those who are appointed and chosen judges, appoint and determine anything tyrannously or upon a lordly superiority, neither do the common multitude stir up disorder against those who sit as judges by the word of God: and the like manner of doing things is also used in proclaiming and ratifying those things which have been so determined and agreed upon.</n>Then pleased it the apostles and elders, with the whole church, to send chosen men of their own company to Antioch with Paul and Barnabas; [namely], Judas surnamed Barsabas, and Silas, chief men among the brethren:


text:
And wrote letters by them after this maner, The Apostles, and the Elders, and the brethren, vnto the brethren which are of the Gentiles in Antiochia, and in Syria, and in Cilicia, send greeting.


text:
<n>The council of Jerusalem concludes that the ones who trouble men's consciences are they who teach us to seek salvation in any other means than in Christ alone, apprehended by faith, no matter where they come from, and whoever they pretend to be the author of their calling.</n>Forasmuch as we have heard, that certain which <n>From our congregation.</n> went out from us have troubled you with words, <n>A borrowed type of speech taken of those who pull down that which was built up: and it is a very common metaphor in the scriptures, to say «the Church is built», for «the Church is planted and established».</n> subverting your souls, saying, [Ye must] be circumcised, and keep the law: to whom we gave no [such] commandment:


text:
It seemed therefore good to vs, when we were come together with one accord, to send chosen men vnto you, with our beloued Barnabas and Paul,


text:
<n>That is a lawful council, which the Holy Spirit rules.</n>For it seemed good to the <n>First they made mention of the Holy Spirit, so that it may not seem to be any man's work.</n> Holy Ghost, and <n>Not that men have any authority of themselves, but to show the faithfulness that they used in their ministry and labour.</n> to us, to lay upon you no greater burden than these <n>This was no absolute necessity, but in respect of the state of that time, so that the Gentiles and the Jews might live together more peaceably, with less occasion to quarrel.</n> necessary things;


text:
<n>Charity is required even in indifferent matters.</n>That ye abstain from meats offered to idols, and from blood, and from things strangled, and from fornication: from which if ye keep yourselves, ye shall do well. Fare ye well.


text:
<n>It is required for all people to know certainly what to hold in matters of faith and religion, and not that the Church by ignorance and knowing nothing, should depend upon the pleasure of a few.</n>So when they were dismissed, they came to Antioch: and when they had gathered the multitude together, they delivered the epistle:


text:
And Iudas and Silas being Prophets, exhorted the brethren with many wordes, &amp; strengthened them.


text:
And after they had tarried [there] a space, they were let go in <n>This is a Hebrew idiom, which is the same as saying, «as the brethren wished them all prosperous success, and the church dismissed them with good leave.»</n> peace from the brethren unto the apostles.


text:
Paul also and Barnabas continued in Antiochia, teaching and preaching with many other, the worde of the Lord.


text:
<n>Congregations or churches easily degenerate unless they are diligently watched over, and therefore these apostles went to oversee the churches they had planted, and for this reason also synods were instituted and appointed.</n>And some days after Paul said unto Barnabas, Let us go again and visit our brethren in every city where we have preached the word of the Lord, [and see] how they do.


text:
<n>A lamentable example of discord between excellent men and very great friends, yet not because of profane matters or their own private affairs, neither yet because of doctrine.</n>And Barnabas determined to take with them John, whose surname was Mark.


text:
But Paul thought it not meete to take him vnto their companie, which departed from them from Pamphylia, and went not with them to the worke.


text:
<n>God uses the faults of his servants to the profit and building of the Church: yet we have to take heed, even in the best matters, that we do not let our anger overflow.</n>And <n>They were in great heat: but in this we have to consider the power of God's counsel, for by this means it came to pass that the doctrine of the Gospel was spread into many places.</n> the contention was so sharp between them, that they departed asunder one from the other: and so Barnabas took Mark, and sailed unto Cyprus;


text:
Then <n>Paul himself does not receive Timothy into the ministry without sufficient testimony, and permission of the brethren.</n> came he to Derbe and Lystra: and, behold, a certain disciple was there, named Timotheus, the son of a certain woman, which was a <n>Paul, in his second epistle to Timothy, commends the godliness of Timothy's mother and grandmother.</n> Jewess, and believed; but his father [was] a Greek:


text:
Which was <n>Both for his godliness and honesty.</n> well reported of by the brethren that were at Lystra and Iconium.


text:
<n>Timothy is circumcised, not simply for any necessity, but in respect of the time only, in order to win the Jews.</n>Him would Paul have to go forth with him; and took and circumcised him because of the Jews which were in those quarters: for they knew all that his father was a Greek.


text:
<n>Charity is to be observed in things indifferent so that regard is had both of the weak, and of the peace of the Church.</n>And as they went through the cities, they delivered them the <n>These decrees which he spoke of in the former chapter.</n> decrees for to keep, that were ordained of the apostles and elders which were at Jerusalem.


text:
<n>God appoints certain and determinate times to open and set forth his truth, so that both the election and the calling may proceed of grace.</n>Now when they had gone throughout Phrygia and the region of Galatia, and were <n>He does not show why they were forbidden, but only that they were forbidden, teaching us to obey and not to enquire.</n> forbidden of the Holy Ghost to preach the word in Asia,


text:
<n>They are the ministers of the Gospel by whom he helps those who are likely to perish.</n>And a vision appeared to Paul in the night; There stood a man of Macedonia, and prayed him, saying, Come over into Macedonia, and help us.


text:
<n>The Saints did not easily believe every vision.</n>And after he had seen the vision, immediately we endeavoured to go into Macedonia, assuredly gathering that the Lord had called us for to preach the gospel unto them.


text:
Then went we forth from Troas, and with a straight course came to Samothracia, and the next day to Neapolis,


text:
And from thence to Philippi, which is the chiefe citie in ye partes of Macedonia, &amp; whose inhabitants came from Rome to dwell there, and we were in that citie abiding certaine dayes.


text:
<n>God begins his kingdom in Macedonia by the conversion of a woman, and so shows that there is no exception of persons in the Gospel.</n>And on the sabbath we went out of the city by a river side, where <n>Where they customarily assembled themselves.</n> prayer was wont to be made; and we sat down, and spake unto the women which resorted [thither].


text:
<n>The Lord opens the heart to hear the word which is preached.</n>And a certain woman named Lydia, a seller of purple, of the city of Thyatira, which worshipped God, heard [us]: whose heart the Lord opened, that she attended unto the things which were spoken of Paul.


text:
<n>An example of a godly housewife.</n>And when she was baptized, and her household, she besought [us], saying, If ye have judged me to be faithful to the Lord, come into my house, and abide [there]. And she constrained us.


text:
<n>Satan transforms himself into an angel of light, and covets to enter by undermining, but Paul openly stops him, and casts him out.</n>And it came to pass, as we went to prayer, a certain damsel possessed with a spirit of <n>This is a sure sign of the god Apollo, who would give answers to those that asked him.</n> divination met us, which brought her masters much gain by soothsaying:


text:
She followed Paul and vs, and cryed, saying, These men are the seruants of the most high God, which shewe vnto you the way of saluation.


text:
And this did she <n>Paul made no haste to do this miracle, for he did all things only as he was led by the Spirit.</n> many days. But Paul, being grieved, turned and said to the spirit, I command thee in the name of Jesus Christ to come out of her. And he came out the same hour.


text:
<n>Covetousness of evil gain and of profit is an occasion for persecuting the truth. In the meanwhile, God sparing Timothy, calls Paul and Silas as the stronger to battle.</n>And when her masters saw that the hope of their gains was gone, they caught Paul and Silas, and drew [them] into the marketplace unto the rulers,


text:
<n>Covetousness pretends a desire for common peace and godliness.</n>And brought them to the magistrates, saying, These men, being Jews, do exceedingly trouble our city,


text:
<n>It is an argument of the devil to use the authority of ancestors, though not distinguishing exactly which ancestors.</n>And teach customs, which are not lawful for us to receive, neither to observe, being Romans.


text:
<n>An example of evil magistrates, to obey the fury and rage of the people.</n>And the multitude rose up together against them: and the magistrates rent off their clothes, and commanded to beat [them].


text:
And when they had beaten them sore, they cast them into prison, commaunding the Iayler to keepe them surely.


text:
Who, having received such a charge, thrust them into the inner prison, and made their feet <n>Because he wanted to be more sure that they did not escape, he set them fast in the stocks.</n> fast in the stocks.


text:
<n>The prayers of the godly do shake both heaven and earth.</n>And at midnight Paul and Silas prayed, and sang praises unto God: and the prisoners heard them.


text:
And suddenly there was a great earthquake, so that the foundation of the prison was shaken: and by and by all the doores opened, and euery mans bands were loosed.


text:
<n>The merciful Lord, as often as he desires, draws men to life even through the midst of death, and whereas they justly deserved great punishment, he shows them great mercy.</n>And the keeper of the prison awaking out of his sleep, and seeing the prison doors open, he drew out his sword, and would have killed himself, supposing that the prisoners had been fled.


text:
<n>In means which are especially extraordinary, we should not move our foot forward, unless God goes before us.</n>But Paul cried with a loud voice, saying, Do thyself no harm: for we are all here.


text:
Then he called for a light, and leaped in, and came trembling, and fell downe before Paul and Silas,


text:
<n>God with the very same hand wounds and heals when it pleases him.</n>And he took them the same hour of the night, and washed [their] stripes; and was baptized, he and all his, straightway.


text:
And when he had brought them into his house, he set meate before them, and reioyced that he with all his houshold beleeued in God.


text:
<n>Shame and confusion is in due time the reward of wicked and unjust magistrates.</n>And when it was day, the magistrates sent the serjeants, saying, Let those men go.


text:
Then the keeper of the prison tolde these woordes vnto Paul, saying, The gouerness haue sent to loose you: nowe therefore get you hence, and goe in peace.


text:
<n>We must not render injury for injury, and yet nonetheless it is lawful for us to use such helps as God gives us, to bridle the outrageousness of the wicked, so that they do not hurt others in a similar way.</n>But Paul said unto them, They have beaten us openly uncondemned, being Romans, and have cast [us] into prison; and now do they thrust us out privily? nay verily; but let them come themselves and fetch us out.


text:
<n>The wicked are not moved with the fear of God, but with the fear of men: and by that means also God provides for his, when it is needed.</n>And the serjeants told these words unto the magistrates: and they feared, when they heard that they were Romans.


text:
<n>We may avoid dangers in such a way that we never neglect our duty.</n>And they went out of the prison, and entered into [the house of] Lydia: and when they had seen the brethren, they comforted them, and departed.


text:
Now <n>The casting out of Silas and Paul was the saving of many others.</n> when they had passed through Amphipolis and Apollonia, they came to Thessalonica, where was a synagogue of the Jews:


text:
And Paul, as his maner was, went in vnto them, and three Sabbath daies disputed with them by the Scriptures,


text:
<n>Christ is therefore the mediator, because he was crucified and rose again: and he is certainly not to be rejected because the cross is shameful.</n>Opening and alleging, that Christ must needs have suffered, and risen again from the dead; and that this Jesus, whom I preach unto you, is Christ.


text:
And some of them beleeued, and ioyned in companie with Paul and Silas: also of the Grecians that feared God a great multitude, and of the chiefe women not a fewe.


text:
<n>Although the zeal of the unfaithful seems ever so virtuous, yet at length it is found to have neither truth nor fairness. Yet the wicked cannot do what they wish, for even among themselves God stirs up some, whose help he uses for the deliverance of his own.</n>But the Jews which believed not, moved with envy, took unto them certain <n>Certain companions which do nothing but walk the streets, wicked men, to be hired for every man's money to do any mischief, such as we commonly call the rabble and very cesspools and dunghill knaves of all towns and cities.</n> lewd fellows of the baser sort, and gathered a company, and set all the city on an uproar, and assaulted the house of Jason, and sought to bring them out to the people.


text:
And when they found them not, they drew Jason and certain brethren unto the rulers of the city, crying, These that have turned the <n>Into whatever country and place they come, they cause sedition and tumult.</n> world upside down are come hither also;


text:
Whom Iason hath receiued, and these all doe against the decrees of Cesar, saying that there is another King, one Iesus.


text:
And when they had taken <n>When Jason had put them in good assurance that they would appear.</n> security of Jason, and of the other, they let them go.


text:
<n>That is indeed the wisdom of the Spirit which always sets the glory of God before itself as a mark with which it directs itself, and never wavers from it.</n>And the brethren immediately sent away Paul and Silas by night unto Berea: who coming [thither] went into the synagogue of the Jews.


text:
<n>The Lord sets out in one short period of time, and in one people, different examples of his unsearchable wisdom to cause them to fear him.</n>These were more <n>He compares the Jews with the Jews.</n> noble than those in Thessalonica, in that they received the word with all readiness of mind, and searched the scriptures daily, whether those things were so.


text:
<n>Satan has his who are zealous for him, and those who one would least suspect.</n>But when the Jews of Thessalonica had knowledge that the word of God was preached of Paul at Berea, they came thither also, and stirred up the people.


text:
<n>There is neither counsel, nor fury, nor madness against the Lord.</n>And then immediately the brethren sent away Paul to go as it were to the sea: but Silas and Timotheus abode there still.


text:
<n>The sheep of Christ also watch their pastor's health and safety, but yet in the Lord.</n>And they that conducted Paul <n>It is not for nothing that the Jews of Berea were so commended, for they brought Paul safe from Macedonia to Athens, and there is in between these two places all of Thessalia, and Boeotia, and Attica.</n> brought him unto Athens: and receiving a commandment unto Silas and Timotheus for to come to him with all speed, they departed.


text:
<n>In comparing the wisdom of God with man's wisdom, men scoff and mock at that which they do not understand: and God uses the curiosity of fools to gather together his elect.</n>Now while Paul waited for them at Athens, his spirit was <n>He could not forbear.</n> stirred in him, when he saw the city wholly given to <n>Slavishly given to idolatry: Pausanias writes that there were more idols in Athens than in all Greece; yea they had altars dedicated to Shame, and Fame, and Lust, whom they made goddesses.</n> idolatry.


text:
Therefore disputed he in the synagogue with the Jews, and with the devout persons, and in the market daily with <n>Whoever Paul met with that would allow him to talk with him, he reasoned with him, so thoroughly did he burn with the zeal of God's glory.</n> them that met with him.


text:
<n>Two special sects of the philosophers set themselves against Christ: the Epicures, who mock and scoff at religion: and the Stoics, who decide religious matters according to their own thinking.</n>Then certain philosophers of the Epicureans, and of the Stoicks, encountered him. And some said, What will this <n>Literally, «seed gatherer»: a borrowed kind of speech taken from birds which spoil corn, and is applied to those who without any skill blurt out the knowledge which they have gotten by hearing this man and that man.</n> babbler say? other some, He seemeth to be a setter forth of strange gods: because he preached unto them Jesus, and the resurrection.


text:
And they took him, and brought him unto <n>This was a place called, as one would say, Mars hill, where the judges sat who were called Areopagita upon important matters, who in ancient time arraigned Socrates, and afterward condemned him of impiety.</n> Areopagus, saying, May we know what this new doctrine, whereof thou speakest, [is]?


text:
For thou bringest certaine strange thinges vnto our eares: we woulde knowe therefore, what these things meane.


text:
<n>The wisdom of man is vanity.</n>(For all the Athenians and strangers which were there spent their time in nothing else, but either to tell, or to hear some new thing.)


text:
<n>The idolaters themselves provide most strong and forcible arguments against their own superstition.</n>Then Paul stood in the midst of Mars' hill, and said, [Ye] men of Athens, I perceive that in all things ye are too <n>To stand in too foolish and slavish a fear of your gods.</n> superstitious.


text:
For as I passed by, and beheld your <n>Whatever men worship for religion's sake, that we call religion.</n> devotions, I found an altar with this inscription, TO THE <n>Pausanias in his Atticis makes mention of the altar which the Athenians had dedicated to unknown gods: and Laertius in his Epimenides makes mention of an altar that had no name entitled upon it.</n> UNKNOWN GOD. Whom therefore ye ignorantly worship, him declare I unto you.


text:
<n>It is a most foolish and vain thing to compare the Creator with the creature, to limit him within a place who can be comprehended in no place, and to think to allure him with gifts, from whom all men have received all things whatever they have: and these are the fountains of all idolatry.</n>God that made the world and all things therein, seeing that he is Lord of heaven and earth, dwelleth not in temples made with hands;


text:
Neither is worshipped with mens handes, as though he needed any thing, seeing hee giueth to all life and breath and all things,


text:
<n>God is wonderful in all his works, but especially in the work of man: not that we should stand amazed at his works, but that we should lift our eyes to the workman.</n>And hath made of <n>Of one stock and one beginning.</n> one blood all nations of men for to dwell on all the face of the earth, and hath determined the times before appointed, and the bounds of their habitation;


text:
That they should seek the Lord, if haply they might <n>For as blind men we could not seek out God except by groping, before the true light came and enlightened the world.</n> feel after him, and find him, though he be not far from every one of us:


text:
For in him we liue, and mooue, and haue our being, as also certaine of your owne Poets haue sayd, for we are also his generation.


text:
Forasmuch then as we are the offspring of God, we ought not to think that the Godhead is like unto gold, or silver, or stone, <n>Which things (gold, silver, and stones) are custom engraved as much as a man's mind can devise, for men will not worship those things as they are, unless by some art it has formed into an image of some sort.</n> graven by art and man's device.


text:
<n>The oldness of the error does not excuse those that err, but it commends and sets forth the patience of God, who nonetheless will be a just judge to those who condemn him.</n>And the times of this ignorance God winked at; but now commandeth all men every where to repent:


text:
Because he hath appointed a day, in the which he will judge the world in righteousness by [that] man whom he hath ordained; [whereof] he hath given <n>By declaring Christ to be the judge of the world through the resurrection from the dead.</n> assurance unto all [men], in that he hath raised him from the dead.


text:
<n>Men, to show forth their vanity, are affected and moved differently by the very same Gospel, which nonetheless does not cease to be effectual in the elect.</n>And when they heard of the resurrection of the dead, some mocked: and others said, We will hear thee again of this [matter].


text:
Howbeit certaine men claue vnto Paul, and beleeued: among whome was also Denys Areopagita, and a woman named Damaris, and other with them.


text:
After <n>The true ministers are so far from seeking their own profit, that they willingly depart from what is rightfully theirs, rather than hindering the course of the Gospel in the slightest way.</n> these things Paul departed from Athens, and came to Corinth;


text:
And found a certain Jew named Aquila, born in Pontus, lately come from Italy, with his wife Priscilla; (because that <n>Suetonius records that Rome banished the Jews because they were never at rest, and that because of Christ.</n> Claudius had commanded all Jews to depart from Rome:) and came unto them.


text:
And because hee was of the same crafte, he abode with them and wrought (for their crafte was to make tentes.)


text:
<n>The truth ought always to be freely uttered, yet nonetheless the doctrine may be moderated in accordance with the hearers, so that they are most profited.</n>And he reasoned in the synagogue every sabbath, and <n>Exhorted so that he persuaded, and that is what the word signifies.</n> persuaded the Jews and the Greeks.


text:
And when Silas and Timotheus were come from Macedonia, Paul <n>Was very much grieved in mind: by which is signified the great earnestness of his mind, which was greatly moved: for Paul was so zealous that he completely forgot himself, and with a wonderful courage gave himself to preach Christ.</n> was pressed in the spirit, and testified to the Jews [that] Jesus [was] Christ.


text:
<n>Although we have tried all possible means, and yet in vain, we must not stop our work, but forsake the rebellious, and go to those that are more obedient.</n>And when they opposed themselves, and blasphemed, he shook [his] raiment, and said unto them, Your <n>This is a type of speech taken from the Hebrews, by which he means that the Jews are the cause of their own destruction, and as for him, that he is without fault in forsaking them and going to other nations.</n> blood [be] upon your own heads; I [am] clean: from henceforth I will go unto the Gentiles.


text:
So he departed thence, &amp; entred into a certaine mans house, named Iustus, a worshipper of God, whose house ioyned hard to the Synagogue.


text:
And Crispus the chiefe ruler of the Synagogue, beleeued in the Lorde with all his housholde: and many of the Corinthians hearing it, beleeued and were baptized.


text:
<n>God does confirm and maintain the steadfastness of his servants.</n>Then spake the Lord to Paul in the night by a vision, Be not afraid, but speak, and hold not thy peace:


text:
For I am with thee, and no man shall lay handes on thee to hurt thee: for I haue much people in this citie.


text:
And he <n>Literally, «sat», whereupon they in former time took the name of their bishop's seat: but Paul sat, that is, continued teaching the word of God: and this type of seat does not belong to those who never took their seats with a mind to teach in them.</n> continued [there] a year and six months, teaching the word of God among them.


text:
<n>The wicked are never weary of doing evil, but the Lord wonderfully mocks their endeavours.</n>And when Gallio was the deputy of <n>That is, of Greece, yet the Romans did not call him deputy of Greece, but of Achaia, because the Romans brought the Greeks into subjection by the Achaians, who in those days were Princes of Greece, as Pausanias records.</n> Achaia, the Jews made insurrection with one accord against Paul, and brought him to the judgment seat,


text:
And when Paul was now about to open [his] mouth, Gallio said unto the Jews, If it were a matter of wrong or wicked lewdness, O [ye] Jews, <n>As much as I rightly could.</n> reason would that I should bear with you:


text:
But if it be a question of <n>As if a man has not spoken well, as judged by your religion.</n> words and <n>For this profane man thinks that the controversy of religion is merely a fight about words, and over nothing important.</n> names, and [of] your law, look ye [to it]; for I will be no judge of such [matters].


text:
Then tooke al the Grecians Sosthenes the chiefe ruler of the Synagogue, and beat him before the iudgement seat: but Gallio cared nothing for those things.


text:
<n>Paul is made all to all, to win all to Christ.</n>And Paul [after this] tarried [there] yet a good while, and then took his leave of the brethren, and sailed thence into Syria, and with him Priscilla and Aquila; <n>That is, Paul.</n> having shorn [his] head in <n>Cenchrea was a haven of the Corinthians.</n> Cenchrea: for he had a vow.


text:
Then hee came to Ephesus, and left them there: but hee entred into the Synagogue and disputed with the Iewes.


text:
<n>The apostles were carried about not by the will of man, but by the leading of the Holy Spirit.</n>When they desired [him] to tarry longer time with them, he consented not;


text:
But bade them farewell, saying, I must by all means keep this feast that cometh in Jerusalem: but I will return again unto you, <n>So we should promise nothing without this clause, for we do not know what the following day will bring forth.</n> if God will. And he sailed from Ephesus.


text:
And when hee came downe to Cesarea, he went vp to Hierusalem: and when he had saluted the Church, he went downe vnto Antiochia.


text:
Nowe when he had taried there a while, he departed, and went thorowe the countrey of Galatia and Phrygia by order, strengthening all the disciples.


text:
<n>Apollos, a godly and learned man, does not refuse to profit in the school of a base and abject handicraftsman, and also of a woman: and so becomes and excellent minister of the Church.</n>And a certain Jew named Apollos, born at Alexandria, an eloquent man, [and] <n>Very well instructed in the knowledge of the scriptures.</n> mighty in the scriptures, came to Ephesus.


text:
The same was instructed in the way of the Lorde, and hee spake feruently in the Spirite, and taught diligently the things of the Lord, &amp; knew but the baptisme of Iohn onely.


text:
And he began to speak boldly in the synagogue: whom when Aquila and Priscilla had heard, they took him unto [them], and expounded unto him the <n>The way that leads to God.</n> way of God more perfectly.


text:
And when he was disposed to pass into Achaia, the brethren wrote, exhorting the disciples to receive him: who, when he was come, helped them much which had believed through <n>Through God's gracious favour, or by those excellent gifts which God had bestowed upon him.</n> grace:


text:
For mightily hee confuted publikely the Iewes, with great vehemencie, shewing by the Scriptures, that Iesus was that Christ.


text:
And <n>Paul, not being offended at the rudeness of the Ephesians, plants a church amongst them.</n> it came to pass, that, while Apollos was at Corinth, Paul having passed through the upper coasts came to Ephesus: and finding certain disciples,


text:
He said unto them, Have ye received the <n>Those excellent gifts of the Holy Spirit, which were in the Church in those days.</n> Holy Ghost since ye believed? And they said unto him, We have not so much as heard whether there be any Holy Ghost.


text:
<n>John only began to instruct the disciples whom Christ would make perfect.</n>And he said unto them, Unto <n>In what doctrine then are you taught and instructed?</n> what then were ye baptized? And they said, Unto <n>To be baptized into John's baptism is to profess the doctrine which John preached and to be identified with his baptism.</n> John's baptism.


text:
Then saide Paul, Iohn verely baptized with the baptisme of repentance, saying vnto the people, that they shoulde beleeue in him, which should come after him, that is, in Christ Iesus.


text:
So Paul layde his handes vpon them, and the holy Ghost came on them, and they spake the tongues, and prophecied.


text:
Moreouer he went into the Synagogue, and spake boldly for the space of three moneths, disputing and exhorting to the things that appertaine to the kingdome of God.


text:
<n>For a man to separate himself and others from infidels who are utterly desperate, is not to divide the Church, but rather to unite it, and make it one.</n>But when divers were hardened, and believed not, but spake evil of that <n>By this word «way», the Hebrews understand any type of life, and here it is taken for Christianity.</n> way before the multitude, he departed from them, and separated the disciples, disputing daily in the school of one <n>This was a man's proper name.</n> Tyrannus.


text:
And this was done by the space of two yeeres, so that all they which dwelt in Asia, heard the word of ye Lord Iesus, both Iewes &amp; Grecians.


text:
So that from his body were brought vnto the sicke, kerchefs or handkerchefs, and the diseases departed from them, and the euill spirits went out of them.


text:
<n>Satan is forced to give witness against himself.</n>Then certain of the vagabond Jews, <n>So were they called who cast out demons by forcing them to leave in the name of God: and in the beginning of the Church, those who had the gift of working miracles, and laid their hands on those that were possessed with demons, were called the same.</n> exorcists, took upon them to call over them which had evil spirits the name of the Lord Jesus, saying, We adjure you by Jesus whom Paul preacheth.


text:
And the man in whom the evil spirit was leaped on them, and overcame them, and <n>He prevailed against them, though they struggled ever so much.</n> prevailed against them, so that they fled out of that house naked and wounded.


text:
And this was knowen to all the Iewes and Grecians also, which dwelt at Ephesus, and feare came on them all, and the Name of the Lord Iesus was magnified,


text:
<n>Conjuring and sorcery is condemned by open testimony, and by the authority of the apostle.</n>And many that believed came, and <n>Confessed their errors, and openly detested them, being terrified with the fear of the judgment of God: and how does this compare to confession to a priest?</n> confessed, and shewed their deeds.


text:
Many of them also which used curious arts brought their books together, and burned them before all [men]: and they counted the price of them, and found [it] <n>Those that give the lowest estimate, reckon it to be about eight hundred pounds English.</n> fifty thousand [pieces] of silver.


text:
<n>Paul is never weary.</n>After these things were ended, Paul purposed in the <n>By the motion of God's Spirit: therefore we may not say that Paul ran rashly unto death, but as the Spirit of God led him.</n> spirit, when he had passed through Macedonia and Achaia, to go to Jerusalem, saying, After I have been there, I must also see Rome.


text:
So sent hee into Macedonia two of them that ministred vnto him, Timotheus and Erastus, but he remained in Asia for a season.


text:
<n>Gain cloaked with a show of religion is the very cause why idolatry is strongly and stubbornly defended.</n>And the same time there arose no small stir about that way.


text:
For a certain [man] named Demetrius, a silversmith, which made silver <n>These were special counterfeit temples with Diana's picture in them, which those who worshipped her bought.</n> shrines for Diana, brought no small gain unto the craftsmen;


text:
Whom he called together, with the workemen of like things, and saide, Syrs, ye knowe that by this craft we haue our goods:


text:
Moreouer ye see and heare, that not alone at Ephesus, but almost throughout all Asia this Paul hath perswaded, and turned away much people, saying, That they be not gods which are made with handes.


text:
So that not only <n>As if he said, «If Paul goes on in this way as he has begun, to confuse the opinion which men have of Diana's image, all of our gain will come to nothing.»</n> this our craft is in danger to be set at nought; but also that the temple of the great goddess Diana should be despised, and her magnificence should be destroyed, whom all Asia and the world worshippeth.


text:
Now when they heard it, they were full of wrath, and cried out, saying, Great is Diana of the Ephesians.


text:
And the whole citie was full of confusion, and they rushed into the common place with one assent, and caught Gaius, and Aristarchus, men of Macedonia, and Pauls companions of his iourney.


text:
<n>There ought to be in all Christians, and especially in the ministers, an invincible steadfastness which may not by any storms or assaults be overcome, which nonetheless must modestly allow itself to be governed by wisdom.</n>And certain of the chief of Asia, which were his friends, sent unto him, desiring [him] that he would not adventure himself into the theatre.


text:
Some therefore cried one thing, and some another: for the assemblie was out of order, and the more part knewe not wherefore they were come together.


text:
And some of the company drew foorth Alexander, the Iewes thrusting him forwards. Alexander then beckened with the hande, and woulde haue excused the matter to the people.


text:
<n>Instead of reason, the idolaters are sufficiently contented with their own madness and outcries, and those are the greatest defence that they have.</n>But when they knew that he was a Jew, all with one voice about the space of two hours cried out, Great [is] Diana of the Ephesians.


text:
<n>An example of a political man who redeems peace and quietness with lies, which Paul would have never done.</n>And when the townclerk had appeased the people, he said, [Ye] men of Ephesus, what man is there that knoweth not how that the city of the Ephesians is a worshipper of the great goddess Diana, and of the [image] which <n>The Ephesians believed superstitiously that the image of Diana came down to them from heaven.</n> fell down from Jupiter?


text:
Seeing then that no man can speake against these things, ye ought to be appeased, and to doe nothing rashly.


text:
For yee haue brought hither these men, which haue neither committed sacrilege, neither doe blaspheme your goddesse.


text:
Wherefore if Demetrius, and the craftsmen which are with him, have a <n>Have anything to accuse any man of.</n> matter against any man, the <n>For there are certain days appointed for civil causes and matters of judgment, and the deputies sit on those days.</n> law is open, and there are <n>By the deputies are meant also the deputies' substitutes, that is, those who sat for them.</n> deputies: let them implead one another.


text:
But if ye enquire any thing concerning other matters, it shall be determined in a <n>He speaks of a lawful assembly not only to speak against the disordered tumult of the people, but also against all meeting and coming together which was not by order: for there were certain days appointed to call people together in.</n> lawful assembly.


text:
For we are euen in ieopardie to be accused of this dayes sedition, for as much as there is no cause, whereby we may giue a reason of this concourse of people.


text:
And <n>Paul departs from Ephesus by the consent of the church, not to be idle or at rest, but to take pains in another place.</n> after the uproar was ceased, Paul called unto [him] the disciples, and embraced [them], and departed for to go into Macedonia.


text:
And when he had gone over those parts, and had given them <n>For after so great trouble, there was need of much exhortation.</n> much exhortation, he came into Greece,


text:
<n>A perverse zeal is the guider and instructor to murderers: and we are not excluded by the wisdom of God to prevent the endeavours of wicked men.</n>And [there] abode three months. And when the Jews laid wait for him, as he was about to sail into Syria, he purposed to return through Macedonia.


text:
And there accompanied him into Asia, Sopater of Berea, and of them of Thessalonica, Aristarchus, and Secundus, and Gaius of Derbe, and Timotheus, and of them of Asia, Tychicus, and Trophimus.


text:
And we sailed forth from Philippi, after the dayes of vnleauened bread, &amp; came vnto them to Troas in fiue dayes, where we abode seuen dayes.


text:
<n>Assemblies in the night-time cannot be justly condemned, neither should they be, when the cause is good.</n>And upon the <n>Literally, «the first day of the Sabbath», that is, upon the Lord's day: so that by this place, and by (1Co_16:2) we properly understand that in those days the Christians habitually assembled themselves solemnly together upon that day.</n> first [day] of the week, when the disciples came together to break bread, Paul preached unto them, ready to depart on the morrow; and continued his speech until midnight.


text:
<n>The devil, taking care to trouble the Church with a great offence, gives Paul a singular occasion to confirm the Gospel</n>And there were many lights in the upper chamber, where they were gathered together.


text:
And there sate in a windowe a certaine yong man, named Eutychus, fallen into a dead sleepe: and as Paul was long preaching, hee ouercome with sleepe, fell downe from the thirde loft, and was taken vp dead.


text:
But Paul went downe, and layde himselfe vpon him, and embraced him, saying, Trouble not your selues: for his life is in him.


text:
Then when Paul was come vp againe, and had broken bread, and eaten, hauing spoken a long while till the dawning of the day, hee so departed.


text:
Then we went before to shippe, and sailed vnto the citie Assos, that wee might receiue Paul there: for so had hee appointed, and would himselfe goe afoote.


text:
And wee sailed thence, and came the next day ouer against Chios, and the next day we arriued at Samos, and tarried at Trogyllium: the next day we came to Miletum.


text:
<n>Paul, an earnest and diligent follower of Christ, making haste to his bonds without any ceasing or stopping in his race, first of all as it were makes his testament, wherein he gives an account of his former life, defends the doctrine which he taught, and exhorts the pastors of the church to persevere and go forward with continuance in their office.</n>For Paul had determined to sail by Ephesus, because he would not spend the time in Asia: for he hasted, if it were possible for him, to be at Jerusalem the day of Pentecost.


text:
And from <n>According as the situation of these places is set forth, the distance between Ephesus and Miletus was almost 50 miles or 80 km.</n> Miletus he sent to Ephesus, and called the elders of the church.


text:
<n>A graphic image of a true pastor.</n>And when they were come to him, he said unto them, Ye know, from the first day that I came into Asia, after what manner I have been with you at all seasons,


text:
Seruing the Lorde with all modestie, and with many teares, and tentations, which came vnto me by the layings awaite of the Iewes,


text:
[And] how I kept <n>I did not refrain form speaking, neither did I conceal my motives in any way at all, either for fear or for wicked gain.</n> back nothing that was profitable [unto you], but have shewed you, and have taught you publickly, and from house to house,


text:
Witnessing both to the Iewes, and to the Grecians the repentance towarde God, and faith toward our Lord Iesus Christ.


text:
<n>He testifies that he goes to his imprisonment by the commandment of God.</n>And now, behold, I go <n>He calls the guiding direction of the Holy Spirit, who forced him to take his journey to Jerusalem, the bond of the Sprit, whom he followed with all his heart.</n> bound in the spirit unto Jerusalem, not knowing the things that shall befall me there:


text:
But I passe not at all, neither is my life deare vnto my selfe, so that I may fulfill my course with ioye, and the ministration which I haue receiued of the Lorde Iesus, to testifie the Gospell of the grace of God.


text:
And now behold, I know that henceforth ye all, through whome I haue gone preaching the kingdome of God, shall see my face no more.


text:
Wherefore I take you to record this day, that I [am] <n>If you perish, yet there will fault with me. {{See Act_18:6}}</n> pure from the blood of all [men].


text:
<n>The doctrine of the apostles is most perfect and absolute.</n>For I have not shunned to declare unto you all the counsel of God.


text:
Take heed therefore unto yourselves, and to all the flock, over the which the Holy Ghost hath made you overseers, to <n>To keep it, to feed and govern it.</n> feed the church of God, which <n>A notable sentence for Christ's Godhead: which shows plainly in his person, how that by reason of the joining together of the two natures in his own person, that which is proper to one is spoken of the other, being taken as deriving from one another, and not in the original: which in old time the godly fathers termed a communicating or fellowship of properties or attributes, that is to say, a making common of that to two, which belongs but to one.</n> he hath purchased with <n>The words «his own» show forth the excellency of that blood.</n> his own blood.


text:
<n>A prophecy of pastors that would immediately degenerate into wolves, against those who boast and brag only of a succession of persons.</n>For I know this, that after my departing shall grievous wolves enter in among you, not sparing the flock.


text:
Also of your own selves shall men arise, speaking perverse things, to <n>This is great misery, to want the presence of such a shepherd, but it is a greater misery to have wolves enter in.</n> draw away disciples after them.


text:
Therefore watche, and remember, that by the space of three yeres I ceased not to warne euery one, both night and day with teares.


text:
<n>The power of God, and his free promises revealed in his word, are the props and upholders of the ministry of the Gospel.</n>And now, brethren, I commend you to God, and to the word of his grace, which is able to build you up, and to give you an <n>As children, and therefore an inheritance of free love and good will.</n> inheritance among all them which are sanctified.


text:
<n>Pastors must before all things beware of covetousness.</n>I have coveted no man's silver, or gold, or apparel.


text:
I have shewed you all things, how that so labouring ye ought <n>As it were by reaching out the hand to those who otherwise are about to slip and fall away, and so to steady them.</n> to support the weak, and to remember the words of the Lord Jesus, how he said, It is more blessed to give than to receive.


text:
<n>The Gospel does not take away natural affections, but rules and bridles them in good order.</n>And they all wept sore, and fell on Paul's neck, and kissed him,


text:
Being chiefly sorie for the words which he spake, That they should see his face no more; they accompanied him vnto the shippe.


text:
And <n>Not only ordinary men, but even our friends, and such as are endued with the Spirit of God, sometimes go about to hinder the course of our calling: but it is our part to go forward without any stopping or staggering, after we are sure of our calling from God.</n> it came to pass, that after we were gotten from them, and had launched, we came with a straight course unto Coos, and the [day] following unto Rhodes, and from thence unto Patara:


text:
And whe we had discouered Cyprus, we left it on the left hand, &amp; sailed toward Syria, and arriued at Tyrus: for there the ship vnladed ye burden.


text:
And finding disciples, we tarried there seven days: who said to Paul through the <n>They foretold through the Spirit what dangers were about to befall Paul, and this they did as prophets: but they misdirected him away from Jerusalem because of a fleshly affection.</n> Spirit, that he should not go up to Jerusalem.


text:
But when the dayes were ended, we departed &amp; went our way, &amp; they all accompanied vs with their wiues &amp; children, euen out of the citie: and we kneeling downe on the shore, prayed.


text:
And when we had ended the course from Tyrus, we arriued at Ptolemais, and saluted the brethren, and abode with them one day.


text:
And the next [day] we that were of Paul's company departed, and came unto Caesarea: and we entered into the house of Philip the evangelist, which was [one] of the <n>He speaks of the seven deacons which he mentioned before in (Act_6:1-7).</n> seven; and abode with him.


text:
And the same man had four daughters, virgins, which did <n>They had a peculiar gift of foretelling things to come.</n> prophesy.


text:
And when he was come vnto vs, he tooke Pauls girdle, and bound his owne hands &amp; feete, and sayd, Thus sayth the holy Ghost, So shall the Iewes at Hierusalem binde the man that oweth this girdle, and shall deliuer him into the hands of the Gentiles.


text:
And when we had heard these things, both we and other of the same place besought him that he would not go vp to Hierusalem.


text:
Then Paul answered, and sayd, What doe ye weeping and breaking mine heart? For I am ready not to be bound onely, but also to die at Hierusalem for the Name of the Lord Iesus.


text:
<n>The will of God bridles all affections in those who earnestly seek the glory of God.</n>And when he would not be persuaded, we ceased, saying, The will of the Lord be done.


text:
There went with vs also certaine of the disciples of Cesarea, and brought with them one Mnason of Cyprus, an olde disciple, with whome we should lodge.


text:
<n>God is to be praised, who is the author of all good sayings and deeds.</n>And when he had saluted them, he declared particularly what things God had wrought among the Gentiles by his ministry.


text:
<n>In things indifferent (of which sort the traditions of the Pharisees were not, but rather the ceremonies of the Law, until the time when Christian liberty was more fully revealed to the Jews) charity exhorts us to conform or apply ourselves willingly so far as we may, to our brethren who do not stubbornly and maliciously resist the truth (but are not thoroughly instructed), especially if the question pertains to a whole multitude.</n>And when they heard [it], they glorified the Lord, and said unto him, Thou seest, brother, how many thousands of Jews there are which believe; and they are all zealous of the law:


text:
Now they are informed of thee, that thou teachest all the Iewes, which are among the Gentiles, to forsake Moses, and sayest that they ought not to circumcise their sonnes, neither to liue after the customes.


text:
What is then to be done? the multitude must needes come together: for they shall heare that thou art come.


text:
Them take, and <n>That is, consecrate thyself: for he does not speak here of the unclean, but of those who are subject to the vow of the Nazarites.</n> purify thyself with them, and <n>That it may be known that you were not only present at the vow, but also a main participator in it: and therefore it is said afterwards that Paul declared the days of purification: for although the offerings for the Nazarites offerings were appointed, yet they might add somewhat unto them; see (Num_6:21).</n> be at charges with them, that they may shave [their] heads: and all may know that those things, whereof they were informed concerning thee, are nothing; but [that] thou thyself also walkest orderly, and keepest the law.


text:
For as touching ye Gentiles, which beleeue, we haue written, &amp; determined that they obserue no such thing, but that they keepe themselues from things offred to idoles, and from blood, and from that that is strangled, and from fornication.


text:
Then Paul took the men, and the next day purifying himself with them entered into the temple, <n>The priests were to be informed of the accomplishment of the days of the purification, because there were sacrifices to be offered the same day that their vow was ended.</n> to signify the accomplishment of the days of purification, until that an offering should be offered for every one of them.


text:
<n>A preposterous zeal is the cause of great confusion and great troubles.</n>And when the seven days were almost ended, the Jews which were of Asia, when they saw him in the temple, stirred up all the people, and laid hands on him,


text:
Crying, Men of Israel, helpe: this is the man that teacheth all men euery where against the people, and the Lawe, and this place: moreouer, he hath brought Grecians into the Temple, and hath polluted this holy place.


text:
For they had seene before Trophimus an Ephesian with him in the citie, whom they supposed that Paul had brought into the Temple.


text:
Then all the citie was moued, and the people ran together: and they tooke Paul and drewe him out of the Temple, and forth with the doores were shut.


text:
<n>God finds some even amongst the wicked and profane themselves, to hinder the endeavours of the rest.</n>And as they went about to kill him, tidings came unto the chief captain of the band, that all Jerusalem was in an uproar.


text:
Who immediately tooke souldiers &amp; Centurions, and ran downe vnto them: and when they sawe the chiefe Captaine and the souldiers, they left beating of Paul.


text:
Then the chiefe Captaine came neere and tooke him, and commaunded him to be bound with two chaines, and demaunded who he was, and what he had done.


text:
And one cryed this, another that, among the people. So when he could not know the certeintie for the tumult, he commaunded him to be led into the castell.


text:
And when hee came vnto the grieces, it was so that he was borne of the souldiers, for the violence of the people.


text:
And as Paul should haue bene led into the castell, he sayd vnto the chiefe Captaine, May I speake vnto thee? Who sayd, Canst thou speake Greeke?


text:
Art not thou that <n>Concerning this Egyptian who assembled thirty thousand men, read Josephus, book 2, chap. 12.</n> Egyptian, which before these days madest an uproar, and leddest out into the wilderness four thousand men that were murderers?


text:
Then Paul sayde, Doubtlesse, I am a man which am a Iewe, and citizen of Tarsus, a famous citie of Cilicia, and I beseech thee, suffer mee to speake vnto the people.


text:
And when he had giuen him licence, Paul stoode on the grieces, &amp; beckened with the hand vnto the people: and when there was made great silence, hee spake vnto them in the Hebrewe tongue, saying,


text:
(And when they heard that he spake in the Hebrewe tongue to them, they kept the more silence, and he sayd)


text:
<n>Paul, making a short declaration of his former life, proves both his calling and doctrine to be from God.</n>I am verily a man [which am] a Jew, born in Tarsus, [a city] in Cilicia, yet brought up in this city at the <n>That is, his daily hearer: the reason of this speech is this: those who teach commonly sit in the higher place, speaking to their students who sit upon benches beneath, and therefore he says «at the feet of Gamaliel».</n> feet of Gamaliel, [and] taught according to the perfect manner of the law of the fathers, and was zealous toward God, as ye all are this day.


text:
As also ye chiefe Priest doeth beare me witnes, &amp; al the company of the Elders: of whom also I receiued letters vnto the brethren, and went to Damascus to bring them which were there, bound vnto Hierusalem, that they might be punished.


text:
And so it was, as I iourneyed and was come neere vnto Damascus about noone, that suddenly there shone from heauen a great light round about me.


text:
Then I answered, Who art thou, Lorde? And he said to me, I am Iesus of Nazareth, whom thou persecutest.


text:
Moreouer they that were with me, sawe in deede a light and were afraide: but they heard not the voyce of him that spake vnto me.


text:
Then I sayd, What shall I doe, Lord? And the Lorde sayde vnto me, Arise, and goe into Damascus: and there it shall be tolde thee of all things, which are appointed for thee to doe.


text:
So when I could not see for the glory of that light, I was led by the hand of them that were with me, and came into Damascus.


text:
And one Ananias a godly man, as perteining to the Lawe, hauing good report of all the Iewes which dwelt there,


text:
Came vnto me, and stoode, and sayd vnto me, Brother Saul, receiue thy sight: and that same houre I looked vpon him.


text:
And he sayd, The God of our fathers hath appointed thee, that thou shouldest knowe his wil, and shouldest see that Iust one, and shouldest heare the voyce of his mouth.


text:
Now therefore why tariest thou? Arise, and be baptized, and wash away thy sinnes, in calling on the Name of the Lord.


text:
And it came to passe, that when I was come againe to Hierusalem, and prayed in the Temple, I was in a traunce,


text:
And saw him saying vnto me, Make haste, and get thee quickly out of Hierusalem: for they will not receiue thy witnes concerning me.


text:
Then I sayd, Lord, they know that I prisoned, and beat in euery Synagogue them that beleeued in thee.


text:
And when the blood of thy martyr Stephen was shed, I also was standing by, and consenting unto his death, and kept the raiment of them that <n>This is properly spoken, for Steven was murdered by a bunch of cutthroats, not by order of justice, but by open force: for at that time the Jews could not put any man to death by law.</n> slew him.


text:
<n>Resolute and stubborn pride will neither embrace the truth itself, neither allow others to receive it.</n>And they gave him audience unto this word, and [then] lifted up their voices, and said, Away with such a [fellow] from the earth: for it is not fit that he should live.


text:
And as they <n>The description of a seditious tumult, and of a foolish and mad multitude.</n> cried out, and cast off [their] clothes, and threw dust into the air,


text:
<n>The wisdom of the flesh does not consider what is just, but what is profitable, and in addition takes into account the profit that can be gained, according as it presently appears.</n>The chief captain commanded him to be brought into the castle, and bade that he should be examined by scourging; that he might know wherefore they cried so against him.


text:
<n>There is no reason why we may not use those lawful means which God gives us in order to repel or prevent an injury.</n>And as they bound him with thongs, Paul said unto the centurion that stood by, Is it lawful for you to scourge a man that is a Roman, and uncondemned?


text:
Nowe when the Centurion heard it, hee went, and tolde the chiefe captaine, saying, Take heede what thou doest: for this man is a Romane.


text:
And the chiefe captaine answered, With a great summe obtained I this freedome. Then Paul sayd, But I was so borne.


text:
Then straightway they departed from him which should have examined him: and the chief captain also was afraid, after he knew that he was <n>Not by nation, but by the law of his city of birth.</n> a Roman, and because he had bound him.


text:
On the next day, because hee would haue knowen the certaintie wherefore he was accused of the Iewes, he loosed him from his bonds, and commaunded the hie Priests and all their Councill to come together: and he brought Paul, and set him before them.


text:
And <n>Paul, against the false accusations of his enemies, displays a clear conscience, for proof of which he repeats the whole course of his life.</n> Paul, earnestly beholding the council, said, Men [and] brethren, I have lived in all good conscience before God until this day.


text:
<n>Hypocrites are forced at length to betray themselves by their violence.</n>And the high priest Ananias commanded them that stood by him to smite him on the mouth.


text:
<n>It is lawful for us to complain of injuries, and to summon the wicked to the judgment seat of God, but yet we must do it without hatred, and with a quiet and peaceable mind.</n>Then said Paul unto him, God shall smite thee, [thou] <n>This is a vehement and severe speech, but yet not reproachful: for the godly may speak severely, and yet be void of the bitter affection of a severe and angry mind.</n> whited wall: for sittest thou to judge me after the law, and commandest me to be smitten <n>For the Law commands the judge to hear the person that is accused patiently, and to pronounce the sentence judiciously.</n> contrary to the law?


text:
<n>We must willingly and from the heart give honour to magistrates, although they are tyrants.</n>Then said Paul, I wist not, brethren, that he was the high priest: for it is written, Thou shalt not speak evil of the ruler of thy people.


text:
<n>We may sometimes lawfully set the wicked against themselves, so that they stop assaulting us, in order that the truth is not hindered.</n>But when Paul perceived that the one part were Sadducees, and the other Pharisees, he cried out in the council, Men [and] brethren, I am a Pharisee, the son of a Pharisee: of the hope and resurrection of the dead I am called in question.


text:
<n>The agreement between the wicked is weak, even though they conspire together to oppress the truth.</n>And when he had so said, there arose a dissension between the Pharisees and the Sadducees: and the multitude was divided.


text:
<n>It is an old heresy of the Sadducees to deny the existence of angels and souls, and in addition the resurrection of the dead.</n>For the Sadducees say that there is no resurrection, neither <n>Things that exist without a body.</n> angel, nor spirit: but the Pharisees confess both.


text:
<n>The Lord, when it pleases him, finds defenders of his cause, even amongst his enemies.</n>And there arose a great cry: and the <n>The scribe's office was a public office, and the name of the Pharisees was the name of a sect.</n> scribes [that were] of the Pharisees' part arose, and strove, saying, We find no evil in this man: but if a spirit or an angel hath spoken to him, let us not fight against God.


text:
<n>God will not forsake his own, even to the very end.</n>And when there arose a great dissension, the chief captain, fearing lest Paul should have been pulled in pieces of them, commanded the soldiers to go down, and to take him by force from among them, and to bring [him] into the castle.


text:
Nowe the night folowing, the Lord stoode by him, and saide, Be of good courage, Paul: for as thou hast testified of mee in Hierusalem, so must thou beare witnesse also at Rome.


text:
<n>Those who are carried away with a foolish zeal think that they may lie and murder, and do whatever mischief they wish.</n>And when it was day, certain of the Jews banded together, and bound themselves <n>Cursing and prohibiting themselves, they promised.</n> under a curse, saying that they would neither eat nor drink till they had killed Paul.


text:
And they came to the chiefe Priestes and Elders, and said, We haue bound our selues with a solemne curse, that wee will eate nothing, vntill we haue slaine Paul.


text:
Now therefore ye with the <n>You and the senate ask that the same thing should be done, so that the tribune will not think that it was demanded of him because of an individual's private interests.</n> council signify to the chief captain that he bring him down unto you to morrow, as though ye would enquire something more perfectly concerning him: and we, or ever he come near, are ready to kill him.


text:
But when Pauls sisters sonne heard of their laying awaite, he went, and entred into the castel, and tolde Paul.


text:
<n>The wisdom of the Spirit must be joined with simplicity.</n>Then Paul called one of the centurions unto [him], and said, Bring this young man unto the chief captain: for he hath a certain thing to tell him.


text:
So hee tooke him, and brought him to the chiefe captaine, and saide, Paul the prisoner called mee vnto him, and prayed mee to bring this yong man vnto thee, which hath some thing to say vnto thee.


text:
Then the chiefe captaine tooke him by the hande, and went apart with him alone, and asked him, What hast thou to shewe me?


text:
And he saide, The Iewes haue conspired to desire thee, that thou wouldest bring foorth Paul to morow into the Council, as though they would inquire somewhat of him more perfectly:


text:
But let them not perswade thee: for there lie in waite for him of them, more then fourtie men, which haue bound themselues with a curse, that they will neither eate nor drinke, till they haue killed him: and nowe are they readie, and waite for thy promes.


text:
<n>There is no counsel against the Lord and his servants.</n>So the chief captain [then] let the young man depart, and charged [him, See thou] tell no man that thou hast shewed these things to me.


text:
And he called vnto him two certaine Centurions, saying, Make readie two hundred souldiers, that they may go to Cæsarea, and horsemen three score and ten, and two hundred with dartes, at the thirde houre of the night.


text:
And let them make readie an horse, that Paul being set on, may be brought safe vnto Felix the Gouernour.


text:
<n>Lysias is suddenly made by the Lord to be Paul's protector.</n>Claudius Lysias unto the most excellent governor Felix [sendeth] greeting.


text:
As this man was taken of the Iewes, and shoulde haue bene killed of them, I came vpon them with the garison, and rescued him, perceiuing that he was a Romane.


text:
And when I would haue knowen the cause, wherefore they accused him, I brought him forth into their Council.


text:
There I perceiued that hee was accused of questions of their Lawe, but had no crime worthy of death, or of bondes.


text:
And when it was shewed me, how that the Iewes layd waite for the man, I sent him straightway to thee, and commaunded his accusers to speake before thee the thinges that they had against him. Farewell.


text:
Now when they came to Cæsarea, they deliuered the epistle to the Gouernour, and presented Paul also vnto him.


text:
So when the Gouernour had read it, hee asked of what prouince he was: and when he vnderstoode that he was of Cilicia,


text:
I will heare thee, said he, when thine accusers also are come, and commaunded him to bee kept in Herods iudgement hall.


text:
And <n>Hypocrites, when they can not do what they want to do by force and deceit, at length they go about to accomplish it by a show of law.</n> after five days Ananias the high priest descended with the elders, and [with] a certain orator [named] Tertullus, who informed the governor against Paul.


text:
And when he was called forth, Tertullus began to accuse [him], saying, Seeing that <n>Felix ruled that province with great cruelty and covetousness, and yet Josephus records that he did many worthy things, such as taking Eleazar the captain of certain cutthroats, and put that deceiving wretch the Egyptian to flight, who caused great troubles in Judea.</n> by thee we enjoy great quietness, and that very <n>He uses a word which the Stoics defined as a perfect duty and perfect behaviour.</n> worthy deeds are done unto this nation by thy providence,


text:
But that I be not tedious vnto thee, I pray thee, that thou wouldest heare vs of thy courtesie a fewe wordes.


text:
For we have found this man [a] <n>Literally, «a plague».</n> pestilent [fellow], and a mover of sedition among all the Jews throughout the world, and a <n>As one would say, a ringleader, or a flag bearer.</n> ringleader of the sect of the <n>So they scoffingly called the Christians, taking the name from the towns where they thought that Christ was born, whereupon it happened that Julian the apostate called Christ a Galilean.</n> Nazarenes:


text:
And hath gone about to pollute the Temple: therefore wee tooke him, and woulde haue iudged him according to our Lawe:


text:
Commanding his accusers to come to thee: of whom thou mayest (if thou wilt inquire) know all these things whereof we accuse him.


text:
<n>Tertullus, by the devil's rhetoric, begins with flattery and finishes with lies: but Paul using heavenly eloquence, and but a simple beginning, casts off from himself the crime of sedition, with which he was being charged, with a simple denial.</n>Then Paul, after that the governor had beckoned unto him to speak, answered, Forasmuch as I know that thou hast been of <n>Paul pleaded his cause two years before Felix departed out of the province, see (Act_24:27), but he had governed Trachonite, and Batanea, and Galavnite, before Claudius made him governor of Judea; see Josephus in the History of the Jewish War, lib. 2, cap. 11.</n> many years a judge unto this nation, I do the more cheerfully answer for myself:


text:
Seeing that thou mayest knowe, that there are but twelue dayes since I came vp to worship in Hierusalem.


text:
And they neither found mee in the Temple disputing with any man, neither making vproare among the people, neither in the Synagogues, nor in the citie.


text:
Neither can they <n>They cannot lay forth before you and prove with good reasons.</n> prove the things whereof they now accuse me.


text:
<n>Paul proceeds in the case of religion from a conjectural state to a practical state, not only admitting of the religion which he was accused of, but also proving it to be true, to be heavenly and from God, and to be the oldest of all religions.</n>But this I confess unto thee, that after the way which they call <n>Here this word «heresy» or «sect» is taken in a good sense.</n> heresy, so worship I the God of my fathers, believing all things which are written in the law and in the prophets:


text:
And haue hope towardes God, that the resurrection of the dead, which they themselues looke for also, shalbe both of iust and vniust.


text:
<n>Paul in conclusion tells the things thing which was truly done, which Tertullus before him had corrupted in various ways.</n>Now after many years I came to bring alms to my nation, and offerings.


text:
<n>And while I was occupied with those things.</n>Whereupon certain Jews from <n>By this it is evident that these from Asia were Paul's enemies, and the ones that stirred up the people against him.</n> Asia found me purified in the temple, neither with multitude, nor with tumult.


text:
Or else let these same [here] say, if they have found any evil doing in me, while I stood before the <n>Where the tribune brought me.</n> council,


text:
Except it be for this one voyce, that I cried standing among them, Of the resurrection of the dead am I accused of you this day.


text:
<n>The judge suspends his sentence because the matter is doubtful.</n>And when Felix heard these things, having more <n>Felix could not judge whether he had done wickedly in the matter of his religion or not until he had a better understanding of the way which Paul professed: and as for other matters with regard to the charge of sedition, he considers it good to defer it until he hears Lysias, and therefore he gives Paul somewhat more liberty.</n> perfect knowledge of [that] way, he deferred them, and said, When Lysias the chief captain shall come down, I will know the uttermost of your matter.


text:
<n>God is a most faithful keeper of his servants, and the power of the truth is wonderful, even amongst men who are otherwise profane.</n>And he commanded a centurion to keep Paul, and to let [him] have liberty, and that he should forbid none of his acquaintance to minister or come unto him.


text:
And after certain days, when Felix came with his wife <n>This Drusilla was Agrippa's sister of whom Luke speaks afterwards, a harlot and very licentious woman, and being the wife of Azizus king of the Emesens, who was circumcised, departed from him, and went to this Felix the brother of Pallas, who was at one time the slave of Nero.</n> Drusilla, which was a Jewess, he sent for Paul, and heard him concerning the faith in Christ.


text:
And as he disputed of righteousnes &amp; temperance, &amp; of the iudgement to come, Felix trembled, and answered, Go thy way for this time, and when I haue conuenient time, I will call for thee.


text:
Hee hoped also that money shoulde haue bene giuen him of Paul, that he might loose him: wherefore hee sent for him the oftner, and communed with him.


text:
<n>With an evil mind, that is guilty in itself, and although sometimes there is some show of fairness, yet eventually the conscience will be extinguished: but in the meanwhile we have need of continual patience.</n>But after two years Porcius Festus came into Felix' room: and Felix, willing to <n>For he had behaved himself very wickedly in the province, and had it not been for favour of his brother Pallas, he would have died for it: so that we may gather by this why he would have pleased the Jews.</n> shew the Jews a pleasure, left Paul bound.


text:
Now <n>Satan's ministers are subtle and diligent in seeking every occasion: but God who watches for his own, easily hinders all their counsels.</n> when Festus was come into the province, after three days he ascended from Caesarea to Jerusalem.


text:
Then the high Priest, and the chiefe of the Iewes appeared before him against Paul: and they besought him,


text:
And desired fauour against him, that hee would send for him to Hierusalem: and they layd waite to kill him by the way.


text:
But Festus answered, that Paul should bee kept at Cæsarea, and that he himselfe would shortly depart thither.


text:
Let them therefore, saide he, which among you are able, come downe with vs: and if there be any wickednes in the man, let them accuse him.


text:
<n>We may justly avoid an injury, but not with an injury.</n>And when he had tarried among them more than ten days, he went down unto Caesarea; and the next day sitting on the judgment seat commanded Paul to be brought.


text:
And when he was come, the Jews which came down from Jerusalem stood round about, and laid many and grievous complaints against Paul, which <n>They could not prove them certainly and without undoubted reasons.</n> they could not prove.


text:
Forasmuch as he answered, that he had neither offended any thing against the lawe of the Iewes, neither against ye temple, nor against Cæsar.


text:
<n>God does not only turn aside the counsel of the wicked, but also turns it upon their own heads.</n>But Festus, willing to do the Jews a pleasure, answered Paul, and said, Wilt thou go up to Jerusalem, and there be judged of these things before me?


text:
Then said Paul, I stand at Cæsars iudgment seate, where I ought to be iudged: to the Iewes I haue done no wrong, as thou very well knowest.


text:
For if I haue done wrong, or committed any thing worthie of death, I refuse not to die: but if there be none of these things whereof they accuse me, no man, to pleasure them, can deliuer me to them: I appeale vnto Cæsar.


text:
Then when Festus had spoken with the Council, hee answered, Hast thou appealed vnto Cæsar? vnto Cæsar shalt thou goe.


text:
<n>Festus, without even trying to, even before kings, brings to light the wickedness of the Jews, and Paul's innocence, and in this way marvellously confirms the Church of God.</n>And after certain days king <n>This Agrippa was the son of Agrippa whose death Luke spoke of before, and Bernice was his sister.</n> Agrippa and Bernice came unto Caesarea to salute Festus.


text:
And when they had remained there many dayes, Festus declared Pauls cause vnto the King, saying, There is a certaine man left in prison by Felix,


text:
Of whom when I came to Hierusalem, the high Priestes and Elders of the Iewes informed me, and desired to haue iudgement against him.


text:
To whom I answered, It is not the manner of the Romans to <n>The Romans did not used to deliver any man to be punished before, etc.</n> deliver any man to die, before that he which is accused have the accusers face to face, and have licence to answer for himself concerning the crime laid against him.


text:
Therefore when they were come hither, without delay the day following I sate on the iudgement seate, and commaunded the man to be brought foorth.


text:
<n>The profane and wicked take an occasion to condemn the true doctrine, because of private controversies and contentions of men between themselves: but the truth nevertheless abides safe and sure in the meantime.</n>But had certain questions against him of their own <n>This profane man calls the Jewish religion «superstition», and that before King Agrippa, but it is no wonder: for the rulers of provinces, because of the majesty of the empire of Rome, used to think themselves better than kings.</n> superstition, and of one Jesus, which was dead, whom Paul affirmed to be alive.


text:
And because I doubted of such maner of question, I asked him whether he would goe to Hierusalem, and there be iudged of these things.


text:
But because he appealed to be reserued to the examination of Augustus, I commaunded him to be kept, till I mght send him to Cesar.


text:
<n>That is fulfilled in Paul which the Lord had told to Ananias about him; see (Act_9:15).</n>Then Agrippa said unto Festus, I would also hear the man myself. To morrow, said he, thou shalt hear him.


text:
And on the morrow, when Agrippa was come, and Bernice, with great <n>Gorgeously, like a prince.</n> pomp, and was entered into the place of hearing, with the chief captains, and principal men of the city, at Festus' commandment Paul was brought forth.


text:
And Festus sayd, King Agrippa, &amp; all men which are present with vs, ye see this man, about whom all the multitude of the Iewes haue called vpon me, both at Hierusalem, and here, crying, that he ought not to liue any longer.


text:
Yet haue I found nothing worthy of death, that he hath committed: neuertheles, seeing that he hath appealed to Augustus, I haue determined to send him.


text:
Of whom I have no certain thing to write unto my <n>To Augustus. Good princes refused this name at the first, that is, to be called lords, but afterwards they allowed it, as we read of Traianus.</n> lord. Wherefore I have brought him forth before you, and specially before thee, O king Agrippa, that, after examination had, I might have somewhat to write.


text:
For me thinketh it vnreasonable to send a prisoner, and not to shewe the causes which are layde against him.


text:
Then Agrippa sayd vnto Paul, Thou art permitted to speake for thy selfe. So Paul stretched forth the hand, and answered for himselfe.


text:
<n>To have a skilful judge is a great and singular gift of God.</n>I think myself happy, king Agrippa, because I shall answer for myself this day before thee touching all the things whereof I am accused of the Jews:


text:
Chiefly, because thou hast knowledge of all customes, and questions which are among the Iewes: wherefore I beseech thee, to heare me patiently.


text:
<n>Paul divides the history of his life into two times: for the first he calls his adversaries as witnesses: for the latter, the fathers and Prophets.</n>My manner of life from my youth, which was at the first among mine own nation at Jerusalem, know all the Jews;


text:
Which <n>That I was, and where, and how I lived.</n> knew me from <n>That my parents were Pharisees.</n> the beginning, if they would testify, that after the <n>The sect of the Pharisees was the most exquisite amongst all the sects of the Jews, for it was better than all the rest.</n> most straitest sect of our religion I lived a Pharisee.


text:
<n>There are three chief and principal witnesses of true doctrine: God, the true fathers, and the consent of the true Church of God.</n>And now I stand and am judged for the hope of the promise made of God unto our fathers:


text:
Whereunto our twelue tribes instantly seruing God day and night, hope to come: for the which hopes sake, O King Agrippa, I am accused of the Iewes.


text:
<n>He proves the resurrection of the dead, first by the power of God, then by the resurrection of Christ, of which he is a sufficient witness.</n>Why should it be thought a thing incredible with you, that God should raise the dead?


text:
I also verely thought in my selfe, that I ought to doe many contrarie things against the Name of Iesus of Nazareth.


text:
Which thing I also did in Jerusalem: and many of the saints did I shut up in prison, having received authority from the chief priests; and when they were put to death, I gave <n>I consented to and allowed their actions: for he was not a judge.</n> my voice against [them].


text:
And I punished them oft in every synagogue, and <n>By extreme punishment.</n> compelled [them] to blaspheme; and being exceedingly mad against them, I persecuted [them] even unto strange cities.


text:
At midday, O King, I sawe in the way a light from heauen, passing the brightnes of the sunne, shine round about mee, and them which went with me.


text:
So when we were all fallen to the earth, I heard a voyce speaking vnto me, and saying in the Hebrew tongue, Saul, Saul, why persecutest thou me? It is hard for thee to kicke against pricks.


text:
But rise and stand vp on thy feete: for I haue appeared vnto thee for this purpose, to appoint thee a minister and a witnesse, both of the things which thou hast seene, and of the things in the which I will appeare vnto thee,


text:
<n>The end of the Gospel is to save those who are brought to the knowledge of Christ, and are justified and sanctified in him, being laid hold on by faith.</n>To open their eyes, [and] to turn [them] from darkness to light, and [from] the power of Satan unto God, that they may receive forgiveness of sins, and inheritance among them which are sanctified by faith that is in me.


text:
<n>Paul alleges God to be author of the office of his apostleship, and that God's grace is a witness.</n>Whereupon, O king Agrippa, I was not disobedient unto the heavenly vision:


text:
But shewed first vnto them of Damascus, and at Hierusalem, &amp; throughout all the coasts of Iudea, &amp; then to the Gentiles, that they should repent and turne to God, and doe workes worthy amendement of life.


text:
<n>Christ is the end of the Law and the Prophets.</n>Having therefore obtained help of God, I continue unto this day, witnessing both to <n>To everyone.</n> small and great, saying none other things than those which the prophets and Moses did say should come:


text:
That Christ should <n>That Christ would not be such a king as the Jews dreamed of, but one appointed to bear our miseries, and the punishment of our sins.</n> suffer, [and] that he should be the <n>The first of those who are raised from the dead.</n> first that should rise from the dead, and should shew <n>Life, yea and that a most blessed life which will be endless: and this is set against darkness, which almost in all languages sometimes signifies death, and sometimes misery and calamity.</n> light unto the people, and to the Gentiles.


text:
<n>The wisdom of God is madness to fools, yet nonetheless we must boldly confirm the truth.</n>And as he thus spake for himself, Festus said with a loud voice, Paul, thou art beside thyself; much learning doth make thee mad.


text:
For the king knoweth of these things, before whom also I speak freely: for I am persuaded that none of these things are hidden from him; for this thing was not done in a <n>Secretly and privately.</n> corner.


text:
<n>Paul, as it were forgetting that he stood a prisoner to defend his cause, does not forget the office of his apostleship.</n>King Agrippa, believest thou the prophets? I know that thou believest.


text:
And Paul said, <n>I would to God that not only almost, but thoroughly and altogether, both you and all that hear me this day, might be made as I am, only except for my bonds.</n> I would to God, that not only thou, but also all that hear me this day, were both almost, and altogether such as I am, except these bonds.


text:
<n>Paul is solemnly acquitted, and yet not dismissed.</n>And when he had thus spoken, the king rose up, and the governor, and Bernice, and they that sat with them:


text:
And when they were gone apart, they talked betweene themselues, saying, This man doeth nothing worthy of death, nor of bonds.


text:
And <n>Paul, with many other prisoners and through the midst of many deaths, is brought to Rome, but yet by God's own hand as it were, and set forth and commended to the world with many singular testimonies.</n> when it was determined that we should sail into Italy, they delivered Paul and certain other prisoners unto [one] named Julius, a centurion of Augustus' band.


text:
And we entred into a ship of Adramyttium purposing to saile by the coastes of Asia, and launched foorth, and had Aristarchus of Macedonia, a Thessalonian, with vs.


text:
And the next day we arriued at Sidon: and Iulius courteously entreated Paul, and gaue him libertie to go vnto his friends, that they might refresh him.


text:
And when we had sailed slowly many days, and scarce were come over against Cnidus, the wind not suffering us, we sailed under Crete, over against <n>Which was a high hill of Crete.</n> Salmone;


text:
And with much adoe sayled beyond it, and came vnto a certaine place called the Faire hauens, neere vnto the which was the citie Lasea.


text:
<n>God's providence does not take away the causes which God uses as means, but rather orders and disposes their right use, even when he reveals an extraordinary issue.</n>Now when much time was spent, and when sailing was now dangerous, because the <n>This refers to the Jews fast which they kept in the feast of expiation, as we read in (Lev_23:17), which fell in the seventh month which we call October, and is not good for navigating or sailing.</n> fast was now already past, Paul admonished [them],


text:
And sayde vnto them, Syrs, I see that this voiage will be with hurt &amp; much damage, not of the lading and ship onely, but also of our liues.


text:
<n>Men cast themselves willingly into an infinite amount of dangers, when they choose to follow their own wisdom, rather than God, when he speaks by the mouth of his servants.</n>Nevertheless the centurion believed the master and the owner of the ship, more than those things which were spoken by Paul.


text:
And because the hauen was not commodious to winter in, many tooke counsell to depart thence, if by any meanes they might attaine to Phenice, there to winter, which is an hauen of Candie, and lyeth toward the Southwest and by West, and Northwest and by West.


text:
And when the Southerne winde blew softly, they supposing to atteine their purpose, loosed neerer, and sailed by Candie.


text:
But not long after there arose against <n>By Crete, from whose shore our ship was driven by that means.</n> it a tempestuous wind, called <n>Northeast wind.</n> Euroclydon.


text:
Which they tooke vp and vsed all helpe, vndergirding the ship, fearing least they should haue fallen into Syrtes, and they strake saile, and so were caried.


text:
<n>The result proves that none provide worse for themselves than those who commit themselves to be governed only by their own wisdom.</n>And we being exceedingly tossed with a tempest, the next [day] they lightened the ship;


text:
And when neither sunne nor starres in many dayes appeared, and no small tempest lay vpon vs, all hope that we should be saued, was then taken away.


text:
<n>God spares the wicked for a time, for the sake of his elect and chosen.</n>But after long abstinence Paul stood forth in the midst of them, and said, Sirs, ye should have hearkened unto me, and not have loosed from Crete, and to have gained this harm and loss.


text:
But now I exhort you to be of good courage: for there shalbe no losse of any mans life among you, saue of the ship onely.


text:
Saying, Feare not, Paul: for thou must be brought before Cesar: and lo, God hath giuen vnto thee freely all that sayle with thee.


text:
<n>The promise is made effectual through faith.</n>Wherefore, sirs, be of good cheer: for I believe God, that it shall be even as it was told me.


text:
<n>We attain and come to the promised and sure salvation through the midst of tempests and death itself.</n>But when the fourteenth night was come, as we were driven up and down in <n>For Ptolemy writes that the Adriatic Sea beats upon the east shore of Cecilia.</n> Adria, about midnight the shipmen deemed <n>Or, some country drew near to them.</n> that they drew near to some country;


text:
And sounded, &amp; found it twentie fathoms: and when they had gone a litle further, they sounded againe, and found fifteene fathoms.


text:
Then fearing least they should haue fallen into some rough places, they cast foure ancres out of the sterne, and wished that the day were come.


text:
<n>No matter how foul the act, distrust and an evil conscience can always compel men to commit it.</n>And as the shipmen were about to flee out of the ship, when they had let down the boat into the sea, under colour as though they would have cast anchors out of the foreship,


text:
<n>Although the performing of God's promises does not depend upon secondary causes, yet they make themselves unworthy of God's bountifulness who do not embrace those means which God offers them, either upon rashness or distrust.</n>Paul said to the centurion and to the soldiers, Except these abide in the ship, ye cannot be saved.


text:
<n>When the world trembles, the faithful alone are not only at peace, but strengthen and encourage others by their example.</n>And while the day was coming on, Paul besought [them] all to take meat, saying, This day is the fourteenth day that ye have tarried and continued fasting, having taken nothing.


text:
Wherefore I pray you to take [some] meat: for this is for your health: for there shall not an <n>This is a proverb which the Hebrews use, by which is meant that they will be safe, and that not one of them will perish.</n> hair fall from the head of any of you.


text:
And when he had thus spoken, hee tooke bread and gaue thankes to God, in presence of them all, and brake it, and began to eate.


text:
<n>Then are tempests most of all to be feared and looked for, when the port or haven is nearest.</n>And when it was day, they knew not the land: but they discovered a certain <n>A creek is a sea within land, as the Adriatic Sea, and the Persian Sea.</n> creek with a shore, into the which they were minded, if it were possible, to thrust in the ship.


text:
So when they had taken vp the ankers, they committed the ship vnto the sea, and loosed the rudder bonds, and hoised vp the maine saile to the winde, and drewe to the shore.


text:
And falling into a place where <n>So is an isthmus called, because the Sea touches it on both sides.</n> two seas met, they ran the ship aground; and the forepart stuck fast, and remained unmoveable, but the hinder part was broken with the violence of the waves.


text:
<n>There is nowhere more unfaithfulness and unthankfulness in unbelievers.</n>And the soldiers' counsel was to kill the prisoners, lest any of them should swim out, and escape.


text:
<n>God finds even amongst his enemies those whose help he uses to preserve his own.</n>But the centurion, willing to save Paul, kept them from [their] purpose; and commanded that they which could swim should cast [themselves] first [into the sea], and get to land:


text:
<n>The goodness of God overcomes man's malice.</n>And the rest, some on boards, and some on [broken pieces] of the ship. And so it came to pass, that they escaped all safe to land.


text:
And when they were escaped, then they knew that the island was called <n>That place which we today call Malta.</n> Melita.


text:
And the Barbarians shewed vs no litle kindnesse: for they kindled a fire, and receiued vs euery one, because of the present showre, and because of the colde.


text:
<n>The godly are sure to have danger upon danger, but they alway have a glorious outcome.</n>And when Paul had gathered a bundle of sticks, and laid [them] on the fire, there came a viper out of the heat, and fastened on his hand.


text:
<n>Although adversity is the punishment of sin, yet seeing that God in punishing men does not always punish because of sin, they judge rashly who either do not wait for the end, or who judge and esteem of men according to prosperity or adversity.</n>And when the barbarians saw the [venomous] beast hang on his hand, they said among themselves, No doubt this man is a murderer, whom, though he hath escaped the sea, yet <n>Right and proper.</n> vengeance suffereth not to live.


text:
Howbeit they looked when he should have <n>The Greek word signifies to be inflamed or to swell: moreover, Dioscorides in his sixth book, chap. 38, witnesses that the biting of a viper causes a swelling of the body, and so says Nicander, in his remedies against poisons.</n> swollen, or fallen down dead suddenly: <n>There are none who are more changing in every way than they who are ignorant of true religion.</n> but after they had looked a great while, and saw no harm come to him, they changed their minds, and said that he was a god.


text:
<n>It never yet was a regret to any man who received the servant of God, were he ever so miserable and poor.</n>In the same quarters were possessions of the chief man of the island, whose name was Publius; who received us, and lodged us three days courteously.


text:
And so it was, that the father of Publius lay sicke of the feauer, and of a bloodie flixe: to whom Paul entred in, and when he prayed, he laide his hands on him, and healed him.


text:
<n>Although Paul was a captive, yet the power of God was not captive.</n>So when this was done, others also, which had diseases in the island, came, and were healed:


text:
<n>God does well to strangers for his children's sake.</n>Who also honoured us with many honours; and when we departed, they laded [us] with such things as were necessary.


text:
<n>Idols do not defile the saints, who do in no way give consent of them.</n>And after three months we departed in a ship of Alexandria, which had wintered in the isle, whose <n>So they used to deck the front part of their ships, because of which their ships were called by such names.</n> sign was Castor and Pollux.


text:
And from thence we set a compasse, and came to Rhegium: and after one day, the South wind blewe, and we came the seconde day to Putioli:


text:
<n>God bows and bends the hearts even of profane men, as it pleases him to show favour to his own.</n>Where we found brethren, and were desired to tarry with them seven days: and so we went toward Rome.


text:
<n>God never allows his own to be afflicted beyond their strength.</n>And from thence, when the brethren heard of us, they came to meet us as far as <n>Appius was a paved road made by Appius the blind, with the help of his soldiers, long and broad, and it ran out towards the sea, and there were three taverns on it.</n> Appii forum, and The three taverns: whom when Paul saw, he thanked God, and took courage.


text:
And when we came to Rome, the centurion delivered the prisoners to the captain of the guard: but Paul was suffered to dwell by <n>Not in a common prison, but in a house which he rented for himself.</n> himself with a soldier that kept him.


text:
<n>Paul in every place remembers himself to be an apostle.</n>And it came to pass, that after three days Paul called the chief of the Jews together: and when they were come together, he said unto them, Men [and] brethren, though I have committed nothing against the people, or customs of our fathers, yet was I delivered prisoner from Jerusalem into the hands of the Romans.


text:
<n>We may use the means which God gives us, but in such a way that we seek the glory of God, and not of ourselves.</n>But when the Jews spake against [it], I was constrained to appeal unto Caesar; not that I had ought to accuse my nation of.


text:
For this cause therefore haue I called for you, to see you, and to speake with you: for that hope of Israels sake, I am bound with this chaine.


text:
Then they saide vnto him, We neither receiued letters out of Iudea concerning thee, neither came any of the brethren that shewed or spake any euill of thee.


text:
But we will heare of thee what thou thinkest: for as concerning this sect, we knowe that euery where it is spoken against.


text:
<n>The Law and the Gospel agree well together.</n>And when they had appointed him a day, there came many to him into [his] lodging; to whom he expounded and <n>With good reasons, and proved that the kingdom of God foretold to them by the Prophets had come.</n> testified the kingdom of God, persuading them concerning Jesus, both out of the law of Moses, and [out of] the prophets, from morning till evening.


text:
<n>The Gospel is a taste of life to those that believe, and a taste of death to those that are disobedient.</n>And some believed the things which were spoken, and some believed not.


text:
Therefore when they agreed not among themselues, they departed, after that Paul had spoken one word, to wit, Well spake the holy Ghost by Esaias the Prophet vnto our fathers,


text:
<n>The unbelievers willingly resist the truth, and yet not by chance.</n>Saying, Go unto this people, and say, Hearing ye shall hear, and shall not understand; and seeing ye shall see, and not perceive:


text:
For the heart of this people is waxed gross, and their ears are dull of hearing, and their eyes have they <n>They made as though they did not see that which they saw against their desires: yea, they did see, but they would not see.</n> closed; lest they should see with [their] eyes, and hear with [their] ears, and understand with [their] heart, and should be converted, and I should heal them.


text:
<n>The unbelief of the reprobate and castaways cannot cause the truth of God to be of no effect.</n>Be it known therefore unto you, that the salvation of God is sent unto the Gentiles, and [that] they will hear it.


text:
<n>Not the Gospel, but the contempt of the Gospel is the cause of strife and debate.</n>And when he had said these words, the Jews departed, and had great reasoning among themselves.


text:
<n>The word of God cannot be bound.</n>And Paul dwelt two whole years in his own hired house, and received all that came in unto him,


text:
Preaching the kingdome of God, and teaching those things which concerne the Lord Iesus Christ, with all boldnesse of speache, without let.


text:
Paul, <n>The first part of the epistle contains a most profitable preface down to verse six.</n> a <n>Paul, exhorting the Romans to give diligent heed to him, in that he shows that he comes not in his own name, but as God's messenger to the Gentiles, entreats them with the weightiest matter that exists, promised long ago by God, by many good witnesses, and now at length indeed performed.</n><n>Minister, for this word «servant» is not taken in this place as set against the word «freeman», but rather refers to and declares his ministry and office.</n> servant of Jesus Christ, called [to be] an <n>Whereas he said before in a general term that he was a minister, now he comes to a more special name, and says that he is an apostle, and that he did not take this office upon himself by his own doing, but that he was called by God, and therefore in this letter of his to the Romans he is doing nothing but his duty.</n> apostle, <n>Appointed by God to preach the gospel.</n> separated unto the gospel of God,


text:
<n>By declaring the sum of the doctrine of the Gospel, he stirs up the Romans to consider well the matter about which he is entreating them: so then he shows that Christ (who is the very substance and sum of the gospel) is the only Son of God the Father, who with regard to his humanity is born of the seed of David, but with regard to his divine and spiritual nature, by which he sanctified himself, is begotten of the Father from everlasting, as also manifestly appears by his mighty resurrection.</n>Concerning his <n>This is a plain testimony of the person of Christ, that he is but one, and also a testimony of his two natures, and their properties.</n> Son Jesus Christ our Lord, which was <n>Who received flesh from the virgin who was David's daughter.</n> made of the seed of David <n>As he is man: for this word «flesh», by the figure of speech synecdoche, is taken for man.</n> according to the flesh;


text:
And <n>Shown and made manifest.</n> declared [to be] the Son of God with <n>The divine and mighty power is set against the weakness of the flesh, for it overcame death.</n> power, according to the spirit of holiness, by the resurrection from the dead:


text:
<n>Of whom.</n>By whom we have received <n>This marvellous, liberal, and gracious gift, which is given to me, the least of all the saints, to preach, etc.; see (Eph_3:8).</n> grace and apostleship, for <n>That men through faith might obey God.</n> obedience to the faith <n>For his name's sake.</n> among all nations, for his name:


text:
Among whom are ye also the <n>Who through God's goodness belong to Christ.</n> called of Jesus Christ:


text:
To all that be in Rome, beloved of God, called [to be] saints: <n>God's free good will: by «peace» the Hebrews mean a prosperous success in all things.</n> Grace to you and peace from God our Father, and the Lord Jesus Christ.


text:
<n>He obtains their favourable patience, in that he points out what it is that they can be praised for, and his true apostolic good will toward them, confirmed by taking God himself as witness.</n>First, I thank my God through Jesus Christ for you all, that your faith is <n>Because your faith is such that it is spoken well of in all churches.</n> spoken of throughout the <n>In all churches.</n> whole world.


text:
For God is my witness, whom I serve with my <n>Very willingly and with all my heart.</n> spirit in the <n>In preaching his Son.</n> gospel of his Son, that without ceasing I make mention of you always in my prayers;


text:
Alwayes in my prayers, beseeching that by some meanes, one time or other I might haue a prosperous iourney by the will of God, to come vnto you.


text:
For I long to see you, that I might bestowe among you some spirituall gift, that you might be strengthened:


text:
That is, that <n>Though Paul was ever so excellent, yet in teaching the church, he might be instructed by it.</n> I may be comforted together with you by the mutual faith both of you and me.


text:
Now my brethren, I would that ye should not be ignorant, how that I haue oftentimes purposed to come vnto you (but haue bene let hitherto) that I might haue some fruite also among you, as I haue among the other Gentiles.


text:
So, as much as in me is, I am ready to preach the gospel to you that are at <n>He means all those who dwell at Rome, though some of them were not Romans; see the end of the epistle.</n> Rome also.


text:
For I am not ashamed of the gospel of Christ: <n>This is the second part of the epistle, until the beginning of chapter nine. Now the whole end and purpose of the discussion is this: that is to say, to show that there is but one way to attain unto salvation (which is displayed to us by God in the gospel, and that equally to every nation), and this way is Jesus Christ apprehended by faith.</n> for it is the <n>God's mighty and effectual instrument to save men by.</n> power of God unto salvation to every one that believeth; to the Jew first, and also to the <n>When this word «Greek» is contrasted with the word «Jew», then it signifies a Gentile.</n> Greek.


text:
<n>The confirmation of the former proposition: we are taught in the gospel that we are instituted before God by faith, which increases daily, and therefore also saved.</n>For therein is the righteousness of God revealed from <n>From faith, which increases daily.</n> faith to faith: <n>The proof of the first as well as of the second proposition, out of Habakkuk, who attributes and gives to faith both justice and life before God.</n> as it is written, The just shall live by faith.


text:
<n>Another confirmation of the principal question: all men being considered in themselves, or without Christ, are guilty both of ungodliness and also unrighteousness, and therefore are subject on condemnation: therefore they need to seek righteousness in someone else.</n>For the wrath of God is revealed from heaven against <n>Against all types of ungodliness.</n> all ungodliness and unrighteousness of men, who hold the <n>By «truth» Paul means all the light that is left in man since his fall, not as though they being led by this were able to come into favour with God, but that their own reason might condemn them of wickedness both against God and man.</n> truth in unrighteousness;


text:
<n>By their ungodliness he proves that although all men have a most clear and evident mirror in which to behold the everlasting and almighty nature of God, even in his creatures, yet they have fallen away from those principles to most foolish and stupid ideas of their own brains, in their worship of God and of what God requires of them.</n>Because that which may be known of God is manifest in <n>In their hearts.</n> them; for God hath shewed [it] unto them.


text:
For the invisible things of him from the creation of the world are clearly seen, being <n>You do not see God, and yet you acknowledge him as God by his works; Cicero.</n> understood by the things that are made, [even] his eternal power and Godhead; so that they are without excuse:


text:
Because that, when they knew God, they <n>They did not honour him with that honour and service which was appropriate for his everlasting power and Godhead.</n> glorified [him] not as God, neither were thankful; but became <n>As if he said, became so corrupt in themselves.</n> vain in their imaginations, and their foolish heart was darkened.


text:
And changed the glory of the <n>For the true God they substituted another.</n> uncorruptible God into an image made like to corruptible man, and to birds, and fourfooted beasts, and creeping things.


text:
<n>The unrighteousness of men he sets forth first in this, that following their lusts, even against nature, they defiled themselves one with another, by the just judgment of God.</n>Wherefore <n>The contempt of religion is the source of all evil.</n> God also <n>As a just judge.</n> gave them up to uncleanness through the lusts of their own hearts, to dishonour their own bodies between themselves:


text:
Which turned the trueth of God vnto a lie, and worshipped and serued the creature, forsaking the Creator, which is blessed for euer, Amen.


text:
For this cause God gaue them vp vnto vile affections: for euen their women did change the naturall vse into that which is against nature.


text:
And likewise also the men, leaving the natural use of the woman, burned in their lust one toward another; men with men working that which is unseemly, and receiving in themselves that <n>An appropriate reward and that which they deserved.</n> recompence of their error which was meet.


text:
<n>He proves the unrighteousness of man by referring to many types of wickedness, from which (if not from all, yet at the least from many of them) no man is altogether free.</n>And even as they did not like to retain God in [their] knowledge, God gave them over to a <n>To a corrupt and perverse mind, by which it comes to pass that the conscience, having been removed by them, and they having almost no more remorse for sin, run headlong into all types of evil.</n> reprobate mind, to do those things which are not convenient;


text:
Being full of all vnrighteousnesse, fornication, wickednes, couetousnes, maliciousnes, full of enuie, of murther, of debate, of deceit, taking all things in the euill part, whisperers,


text:
Backbiters, haters of God, doers of wrong, proude, boasters, inuenters of euil things, disobedient to parents,


text:
Without understanding, <n>Not caring if they keep their covenants and bargains.</n> covenantbreakers, without natural affection, implacable, unmerciful:


text:
Who knowing the <n>By the «judgment of God» he means that which the philosophers called the «law of nature», and the lawyers themselves termed the «law of nations».</n> judgment of God, that they which commit such things are worthy of death, not only do the same, but <n>Are companions and partakers with them in their wickedness, and beside that, commend those who do wrong.</n> have pleasure in them that do them.


text:
Therefore <n>He convicts those who would seem to be exempt from the rest of men (because they reprehend other men's faults), and says that they are least of all to be excused, for if they were searched well and carefully (as God surely does) they themselves would be found guilty in those things which they reprehend and punish in others: so that in condemning others, they pronounce sentence against themselves.</n> thou art inexcusable, O man, whosoever thou art that judgest: for wherein thou judgest another, thou condemnest thyself; for thou that judgest doest the same things.


text:
But we <n>Paul alleges no places of scripture, for he reasons generally against all men: but he brings reasons such that every man is persuaded by them in his mind, so that the devil himself is not able to completely pluck them out.</n> are sure that the judgment of God is according to <n>Considering and judging things correctly, and not by any outward show.</n> truth against them which commit such things.


text:
And thinkest thou this, O thou man, that condemnest them which doe such thinges, and doest the same, that thou shalt escape the iudgement of God?


text:
<n>A vehement and grievous crying out against those that please themselves because they see more than others do, and yet are in no way better than others are.</n>Or despisest thou the riches of his goodness and forbearance and longsuffering; not knowing that the goodness of God leadeth thee to repentance?


text:
But after thy hardness and impenitent heart <n>While you are giving yourself to pleasures, thinking to increase your goods, you will find God's wrath.</n> treasurest up unto thyself wrath against the day of wrath and revelation of the righteous judgment of God;


text:
<n>The foundation of the former disputation, that both the Jews and Gentiles together have need of righteousness.</n>Who will render to every man according to his deeds:


text:
To them who by patient continuance in well doing seek for <n>Glory which follows good works, which he does not lay out before us as though there were any that could attain to salvation by his own strength, but, he lays this condition of salvation before us, which no man can perform, to bring men to Christ, who alone justifies the believers, as he himself concludes; see (Rom_2:21-22).</n> glory and honour and immortality, eternal life:


text:
But unto them that are contentious, and do not obey the <n>By «truth» he means the knowledge which we naturally have.</n> truth, but obey unrighteousness, <n>God's indignation against sinners, which will quickly be kindled.</n> indignation and wrath,


text:
Tribulation and anguish shalbe vpon the soule of euery man that doeth euill: of the Iewe first, and also of the Grecian.


text:
But to euery man that doeth good, shalbe glory, and honour, and peace: to the Iew first, and also to the Grecian.


text:
For there is no <n>God does not judge men either by their blood or by their country, either to receive them or to cast them away.</n> respect of persons with God.


text:
<n>He applies that general accusation against mankind particularly both to the Gentiles and to the Jews.</n>For as many as have sinned without law shall also perish without law: and as many as have sinned in the law shall be judged by the law;


text:
<n>He prevents an objection which might be made by the Jews whom the law does not excuse, but condemn, because it is not the hearing of the law that justifies, but rather the keeping of it.</n>(For not the hearers of the law [are] just before God, but the doers of the law shall be <n>Will be pronounced just before God's judgment seat: which is true indeed if any one could be found that had fulfilled the law: but seeing that Abraham was not justified by the law, but by faith, it follows that no man can be justified by works.</n> justified.


text:
<n>He prevents an objection which might be made by the Gentiles, who even though they do not have the law of Moses, yet they have no reason why they may excuse their wickedness, in that they have something written in their hearts instead of a law, as men do who forbid and punish some things as wicked, and command and commend other things as good.</n>For when the Gentiles, which have <n>Not that they are without any law, but rather the law of the Jews.</n> not the law, do by <n>Command honest things, and forbid dishonest.</n> nature the things contained in the law, these, having not the law, are a law unto themselves:


text:
Which shew the work of the law <n>This knowledge is a natural knowledge.</n> written in their hearts, their conscience also bearing witness, and [their] thoughts the mean while accusing or else excusing one another;)


text:
<n>God defers many judgments, which he will nonetheless execute at their convenient time by Jesus Christ, with a most candid examination, not only of words and deeds, but of thoughts also, be they ever so hidden or secret.</n>In the day when God shall judge the secrets of men by Jesus Christ according to <n>As my doctrine witnesses, which I am appointed to preach.</n> my gospel.


text:
<n>He proves by the testimony of David, and the other prophets, that God bestows greatest benefits upon the Jews, in giving them also the law, but that they are the most unthankful and unkind of all men.</n>Behold, thou art called a Jew, and restest in the law, and makest thy boast of God,


text:
And knowest [his] will, and <n>Can test and discern what things swerve from God's will.</n> approvest the things that are more excellent, being instructed out of the law;


text:
And persuadest thy selfe that thou art a guide of the blinde, a light of them which are in darkenesse,


text:
An instructor of the foolish, a teacher of babes, which hast the <n>The way to teach and to form others in the knowledge of the truth.</n> form of knowledge and of the truth in the <n>As though he said that the Jews under a pretence of an outward serving of God, attributed all to themselves, when in reality they did nothing less than observe the Law.</n> law.


text:
Thou therefore, which teachest another, teachest thou not thy selfe? thou that preachest, A man should not steale, doest thou steale?


text:
Thou that saist, A man should not commit adulterie, doest thou commit adulterie? thou that abhorrest idoles, committest thou sacrilege?


text:
<n>He precisely prevents their objection, who set a holiness in circumcision, and the outward observation of the law: so that he shows that the outward circumcision, if it is separated from the inward, does not justify, and also condemns those who are indeed circumcised, of whom it is required that they fulfil that which circumcision signifies, that is to say, cleanness of the heart and the whole life according to the commandment of the law, so that if there is a man uncircumcised according to the flesh, who is circumcised in heart, he is far better and to be more regarded than any Jew that is circumcised according to the flesh only.</n>For circumcision verily profiteth, if thou keep the law: but if thou be a breaker of the law, thy circumcision is made uncircumcision.


text:
Therefore if the <n>This is the figure of speech metonymy, and means «uncircumcised».</n> uncircumcision keep the righteousness of the law, shall not his <n>The state and condition of the uncircumcised.</n> uncircumcision be counted for circumcision?


text:
And shall not <n>He who is uncircumcised by nature and race.</n> uncircumcision which is by nature, if it fulfil the law, judge thee, who by the <n>Paul often contrasts the letter against the Spirit: but in this place, the circumcision which is according to the letter is the cutting off of the foreskin, but the circumcision of the Spirit is the circumcision of the heart, that is to say, the spiritual result of the ceremony is true holiness and righteousness, by which the people of God are known from profane and heathen men.</n> letter and circumcision dost transgress the law?


text:
For he is not a Jew, which is one <n>By the outward ceremony only.</n> outwardly; neither [is that] circumcision, which is outward in the flesh:


text:
But he [is] a Jew, which is one inwardly; and circumcision [is that] of the heart, in the <n>Whose power is inward, and in the heart.</n> spirit, [and] not in the letter; whose praise [is] not of men, but of God.


text:
What <n>The first address to the Jews, or the first anticipating of an objection by the Jews: what then, are the Jews preferred no more than the Gentiles? Indeed, they are, says the apostle, by the doing of God, for he committed the tables of the covenant to them, so that the unbelief of a few cannot cause the whole nation without exception to be cast away by God, who is true, and who also uses their unworthiness to commend and set forth his goodness.</n> advantage then hath the Jew? or what profit [is there] of circumcision?


text:
Much every way: <n>The Jews' state and condition was of principal importance.</n> chiefly, because that unto them were committed the <n>Words.</n> oracles of God.


text:
For what if some did not <n>Break the covenant.</n> believe? shall their unbelief make the <n>The faith that God gave.</n> faith of God without effect?


text:
God forbid: yea, let God be true, but every man a liar; as it is written, That thou mightest be <n>That your justice might be plainly seen.</n> justified in thy sayings, and mightest overcome <n>Seeing that you showed forth an true token of your righteousness, steadfastness and faith, by preserving him who had broken his covenant.</n> when thou art judged.


text:
<n>Another objection resulting from the former answer: that the justice of God is commended and set forth by our unrighteousness in such a way that God does not therefore forget that he is the judge of the world, and therefore a most severe avenger of unrighteousness.</n>But if our <n>Treachery, and all the fruits of it.</n> unrighteousness commend the righteousness of God, what shall we say? [Is] God unrighteous who taketh vengeance? (I speak as <n>Therefore I do not speak these words of my own accord, as though this is what I thought, but this is the talk of man's wisdom, which is not subject to the will of God.</n> a man)


text:
<n>A third objection, which adds somewhat to the former: if sins turn out to the glory of God, they are not only not to be punished, but we ought rather to give ourselves to them: and this blasphemy Paul, as he fights to curse and detest it, pronounces it to be a just punishment against such blasphemers.</n>For if the <n>The truth and unchangingness.</n> truth of God hath more abounded through my lie unto his glory; why yet am I also judged as a sinner?


text:
And (as we are blamed, &amp; as some affirme, that we say) why doe we not euil, that good may come thereof? whose damnation is iust.


text:
<n>Another answer to the first objection: that the Jews, if they are considered in themselves, are no better than other men are: as it has been long since pronounced by the mouth of the Prophets.</n>What then? are we better [than they]? No, in no wise: for we have before proved both Jews and Gentiles, that they are all <n>Are guilty of sin.</n> under sin;


text:
They haue all gone out of the way: they haue bene made altogether vnprofitable: there is none that doeth good, no not one.


text:
Their throte is an open sepulchre: they haue vsed their tongues to deceit: the poyson of aspes is vnder their lippes.


text:
<n>He proves that this grievous accusation which is uttered by David and Isaiah correctly refers to the Jews.</n>Now we know that what things soever the <n>The Law of Moses.</n> law saith, it saith to them who are under the law: that <n>A conclusion of all the former discussions, from (Rom_1:18) on. «Therefore», says the apostle, «no man can hope to be justified by any law, whether it be that general law, or the particular law of Moses, and therefore to be saved: seeing it appears (as we have already proved) by comparing the law and man's life together, that all men are sinners, and therefore worthy of condemnation in the sight of God.»</n> every mouth may be stopped, and all the world may become <n>Be found guilty before God.</n> guilty before God.


text:
Therefore by the <n>By those deeds by which the law can be done by us.</n> deeds of the law there shall no <n>Flesh is here taken for man, as in many other places, and furthermore has greater force here: for it is given to show the contrast between God and man: as if one would say, «Man, who is nothing else but a piece of flesh defiled with sin, and God, who is most pure and most perfect in himself.»</n> flesh be <n>Absolved before the judgment seat of God.</n> justified in his <n>Paul has in mind a contrasting of the righteousness of before men, be they ever so just, against the justice which can stand before God: now there is no righteousness that can stand before God, except the righteousness of Christ alone.</n> sight: for by the law [is] the knowledge of sin.


text:
<n>«Therefore», says the apostle, «so that men would not perish, God now exhibits that which he promised from ancient time, that is to say, a way by which we may be instituted and saved before him without the law.»</n>But now the righteousness of God without the law is manifested, being witnessed by the law and the prophets;


text:
<n>The matter, as it were, of this righteousness is Christ Jesus apprehended by faith, and for the sake of righteousness Christ is offered to all people, as without him all people are shut out from the kingdom of God.</n>Even the righteousness of God [which is] by faith of <n>Which we give to Jesus Christ, or which rests upon him.</n> Jesus Christ unto all and upon all them that believe: for there is no difference:


text:
For all have sinned, and come short of the <n>By the «glory of God» is meant that mark which we all aim for, that is, everlasting life, which consists in our being made partakers of the glory of God.</n> glory of God;


text:
<n>Therefore this righteousness which we gain is altogether freely given, for its foundation is upon those things which we have not done ourselves, but rather those things which Christ has suffered for our sakes, to deliver us from sin.</n>Being justified <n>By his free gift, and liberality.</n> freely by his grace through the redemption that is in Jesus Christ:


text:
<n>God then is the author of that free justification, because it pleased him: and Christ is he who suffered punishment for our sins, and in whom we have remission of them: and the means by which we apprehend Christ is faith. In short, the result is the setting forth of the goodness of God, that by this means it may appear that he is indeed merciful, and faithful in his promises, as he that freely, and of grace alone, justifies the believers.</n>Whom God hath set forth [to be] a propitiation through faith in his <n>The name of blood reminds us of the symbol of the old sacrifices, and that the truth and substance of these sacrifices is in Christ.</n> blood, to declare his righteousness for the remission of sins that <n>Of those sins which we committed when we were his enemies.</n> are past, through the <n>Through his patience, and his enduring nature.</n> forbearance of God;


text:
To declare, [I say], <n>That is, when Paul wrote this.</n> at this time his righteousness: that he might be <n>That he might be found exceedingly truth and faithful.</n> just, and the <n>Making him just and without blame, but putting Christ's righteousness to him.</n> justifier of him which <n>Of the number of those who by faith lay hold upon Christ: contrary to whom are those who seek to be saved by circumcision, that is by the law.</n> believeth in Jesus.


text:
<n>An argument to prove this conclusion, that we are justified by faith without works, taken from the result of justification. The result of justification is the glory of God alone: therefore we are justified by faith without works: for if we were justified either by our own works alone, or partly by faith and partly by works, the glory of this justification would not be wholly given to God.</n>Where [is] boasting then? It is excluded. By what <n>By what doctrine? Now the doctrine of works has this condition attached to it, that is, «if you do», and the doctrine of faith has this condition, that is, «if you believe».</n> law? of works? Nay: but by the law of faith.


text:
<n>Another absurd argument: if justification depended upon the law of Moses, then God would be a Saviour to the Jews only. Again, if he would save the Jews after one manner, and the Gentiles after another, he would not be consistent. Therefore he will justify both of them after the very same manner, that is to say, by faith. Moreover, this argument must be joined to that which follows next, so that his conclusion may be firm and evident.</n>[Is he] the God of the <n>God is said to be their God, after the manner of the scripture, whom he loves and cares for.</n> Jews only? [is he] not also of the Gentiles? Yes, of the Gentiles also:


text:
Seeing [it is] one God, which shall justify <n>The circumcised.</n> the circumcision by faith, and uncircumcision through faith.


text:
<n>The taking away of an objection: yet the law is not therefore taken away, but is rather established, as it will be declared in its proper place.</n>Do we then make <n>Vain, void, to no purpose, and of no power.</n> void the law through faith? God forbid: yea, we <n>We make the law effectual and strong.</n> establish the law.


text:
What <n>A new argument of great weight, taken from the example of Abraham the father of all believers: and this is the proposition: if Abraham is considered in himself by his works, he has deserved nothing with which to rejoice with God.</n> shall we then say that Abraham our father, as pertaining to the <n>By works, as is evident from the next verse.</n> flesh, hath found?


text:
<n>A preventing of an objection. Abraham may well rejoice and extol himself among men, but not with God.</n>For if Abraham were justified by works, he hath [whereof] to glory; but not before God.


text:
<n>A confirmation of the proposition: Abraham was justified by imputation of faith, and therefore freely, without any regard being give to his works.</n>For what saith the scripture? Abraham believed God, and it was counted unto him for righteousness.


text:
<n>The first proof of the confirmation, taken from opposites: to him who deserves anything by his labour, the wages are not counted as favour, but as debt: but to him that has done nothing but believe in him who freely promises, faith is imputed.</n>Now to him that <n>To him that has deserved anything from his work.</n> worketh is the reward not <n>Is not reckoned or given to him.</n> reckoned of grace, but of debt.


text:
But to him that worketh not, but believeth on him that <n>That makes him who is wicked in himself to be just in Christ.</n> justifieth the ungodly, his faith is counted for righteousness.


text:
<n>Another proof of the same confirmation: David puts blessedness as a part of the free pardon of sins, and therefore justification also.</n>Even as David also describeth the blessedness of the man, unto whom God imputeth righteousness without works,


text:
<n>A new proposition: that this manner of justification belongs both to uncircumcised and also to the circumcised, as is declared in the person of Abraham.</n>[Cometh] this <n>This saying of David, in which he pronounces them as blessed.</n> blessedness then upon the circumcision [only], or upon the uncircumcision also? for we say that faith was reckoned to Abraham for righteousness.


text:
<n>He proves that it belongs to the uncircumcised (for there was no doubt of the circumcised) in this way: Abraham was justified in uncircumcision, therefore this justification belongs also to the uncircumcised. Nay, it does not belong to the circumcised, in respect of the circumcision, much less are the uncircumcised shut out from it because of their uncircumcision.</n>How was it then reckoned? when he was in circumcision, or in uncircumcision? Not in circumcision, but in uncircumcision.


text:
<n>A preventing of an objection: why then was Abraham circumcised, if he was already justified? That the gift of righteousness (he says) might be confirmed in him.</n>And he received the <n>Circumcision, which is a sign: as we say the «ordinance of baptism», for «baptism», which is a ordinance.</n> sign of circumcision, a <n>Circumcision was previously called a sign, with respect to the outward ceremony. Now Paul shows the force and substance of that sign. That is, to what end it is used, that is, not only to signify, but also to seal up the righteousness of faith. By this we come to possess Christ himself: for the Holy Spirit works that inwardly indeed, which the ordinances being joined with the word, represent.</n> seal of the righteousness of the faith which [he had yet] being uncircumcised: <n>An applying of the example of Abraham to the uncircumcised believers, whose father he also makes Abraham.</n> that he might be the father of all them that believe, though they be not circumcised; that righteousness might be imputed unto them also:


text:
<n>An applying of the same example to the circumcised believers, whose father is Abraham, but yet by faith.</n>And the father of circumcision to them who are not of the circumcision only, but who also walk in the steps of that faith of our father Abraham, which [he had] being [yet] uncircumcised.


text:
<n>A reason why the seed of Abraham is to be considered to be by faith, because Abraham himself through faith was made partaker of the promise by which he was made the father of all nations.</n>For the promise, that he should be the <n>That all the nations of the world should be his children: or by the «world» may be understood the land of Canaan.</n> heir of the world, [was] not to Abraham, or to his seed, through the <n>For works that he had done, or upon this condition, that he should fulfil the Law.</n> law, but through the righteousness of faith.


text:
<n>A double confirmation of that reason: the one is that the promise cannot be apprehended by the law, and that if it could it would be made of no effect: the other, that the condition of faith would be joined in vain to the promise if it could be apprehended by works.</n>For if they which are of the <n>If they are heirs who have fulfilled the law.</n> law [be] heirs, faith is made void, and the promise made of none effect:


text:
<n>A reason of the first confirmation, why the promise cannot be apprehended by the law: because the law does not reconcile God and us, but rather proclaims his anger against us, because no man can fully keep it.</n>Because the law worketh wrath: for where no law is, [there is] no transgression.


text:
<n>The conclusion of this argument: the salvation and justification of the posterity of Abraham (that is, of the Church which is composed of all believers) proceeds from faith which lays hold on the promise made to Abraham, and which promise Abraham himself first of all laid hold on.</n>Therefore [it is] of faith, that [it might be] by grace; to the end the promise might be sure to all the <n>To all the believers.</n> seed; <n>That is to say, not only of those who believe and are also circumcised according to the law, but of those also who without circumcision and with respect of faith only, are counted among the children of Abraham.</n> not to that only which is of the law, but to that also which is of the faith of Abraham; who is the father of us all,


text:
(As it is written, I have made thee a <n>This fatherhood is spiritual, depending only upon the power of God, who made the promise.</n> father of many nations,) before him whom he believed, [even] <n>Before God, that is by membership in his spiritual family, which has a place before God, and makes us acceptable to God.</n> God, who <n>Who restores to life.</n> quickeneth the dead, and <n>With whom those things are already, which as yet are not indeed, as he can with a word make what he wishes out of nothing.</n> calleth those things which be not as though they were.


text:
<n>A description of true faith wholly resting in the power of God, and his good will, set forth in the example of Abraham.</n>Who against hope believed in hope, that he might become the father of many nations, according to that which was spoken, So shall thy seed be.


text:
And being <n>Very strong and steadfast.</n> not weak in faith, he considered not his own body now <n>Void of strength, and unfit to have children.</n> dead, when he was about an hundred years old, neither yet the deadness of Sara's womb:


text:
He staggered not at the promise of God through unbelief; but was strong in faith, giving <n>Acknowledged and praised God, as most gracious and true.</n> glory to God;


text:
And being <n>A description of true faith.</n> fully persuaded that, what he had promised, he was able also to perform.


text:
<n>The rule of justification is always the same, both in Abraham, and in all the faithful: that is to say, faith in God, who after there was made a full satisfaction for our sins in Christ our mediator, raised him from the dead, that we also being justified, might be saved in him.</n>Now it was not written for his sake alone, that it was imputed to him;


text:
But also for vs, to whom it shalbe imputed for righteousnesse, which beleeue in him that raised vp Iesus our Lord from the dead,


text:
Who was delivered for our <n>To pay the ransom for our sins.</n> offences, and was raised again for our justification.


text:
Therefore being <n>Another argument taken from the effects: we are justified with that which truly appeases our conscience before God: and faith in Christ does appease our conscience and not the law, as it was said before, therefore by faith we are justified, and not by the law.</n> justified by faith, we have peace with God through our Lord Jesus Christ:


text:
<n>Whereas quietness of conscience is attributed to faith, it is to be referred to Christ, who is the giver of faith itself, and in whom faith itself is effectual.</n>By whom also we <n>We must know by this, that we still receive the same effect from faith.</n> have access by faith into this grace <n>By which grace, that is, by which gracious love and good will, or that state unto which we are graciously taken.</n> wherein we <n>We stand steadfast.</n> stand, <n>A preventing of an objection against those who, beholding the daily miseries and calamities of the Church, think that the Christians dream when they brag of their felicity: to whom the apostle answers, that their felicity is laid up under hope of another place: which hope is so certain and sure, that they rejoice for that happiness just as if they presently enjoyed it.</n> and <n>Our minds are not only quiet and settled, but we are also marvellously glad, and have great joy because of the heavenly inheritance which awaits us.</n> rejoice in hope of the glory of God.


text:
<n>Tribulation itself gives us different and various occasions to rejoice, and more than this it does not make us miserable.</n>And not only [so], but we glory in tribulations also: <n>Afflictions make us use to being patient, and patience assures us of the goodness of God, and this experience confirms and fosters our hope, which never deceives us.</n> knowing that tribulation worketh patience;


text:
<n>The foundation of hope is an assured testimony of the conscience, by the gift of the Holy Spirit, that we are loved by God, and this is nothing else but that which we call faith, from which it follows that through faith our consciences are quieted.</n>And hope maketh not ashamed; because the <n>With which he loves us.</n> love of God is shed abroad in our hearts by the Holy Ghost which is given unto us.


text:
<n>A sure comfort in adversity, so that our peace and quietness of conscience are not troubled: for he that so loved them that were of no strength and while they were yet sinners, that he died for them, how can he neglect them, having now been sanctified and living in him?</n>For when we were yet without strength, in due <n>At an appropriate and proper time which the Father had appointed.</n> time Christ died for the ungodly.


text:
<n>An amplifying of the love of God towards us, so that we cannot doubt it, who delivered Christ to death for the unjust and for them from whom he could receive no useful thing, and, what is more, for his very enemies. How can it be then that Christ, being now alive, should not save them from destruction whom by his death he justifies and reconciles.</n>For scarcely <n>In the place of a just man.</n> for a righteous man will one die: yet peradventure for a good man some would even dare to die.


text:
But God <n>He commends his love toward us, so that in the midst of our afflictions we may know assuredly that he will be present with us.</n> commendeth his love toward us, in that, while we were yet <n>While sin reigned in us.</n> sinners, Christ died for us.


text:
Much more then, being now justified by his blood, we shall be saved from <n>From affliction and destruction.</n> wrath through him.


text:
For if when we were enemies, we were reconciled to God by the death of his Sonne, much more being reconciled, we shalbe saued by his life,


text:
<n>He now passes over to the other part of justification, which consists in the free imputation of the obedience of Christ: so that to the remission of sins, there is added moreover and besides, the gift of Christ's righteousness imputed or put upon us by faith, which swallows up that unrighteousness which flowed from Adam into us, and all the fruits of it: so that in Christ we do not only cease to be unjust, but we begin also to be just.</n>And not only [so], but we also joy in God through our Lord Jesus Christ, by whom we have now received the atonement.


text:
<n>From Adam, in whom all have sinned, both guiltiness and death (which is the punishment of the guiltiness) came upon all.</n>Wherefore, as by <n>By Adam, who is compared with Christ, and similar to him in this, that both of them make those who are theirs partakers of that which they have: but they are not the same in this, that Adam derives sin into them that are his, even into their very nature, and that to death: but Christ makes them that are his partakers of his righteousness by grace, and that to life.</n> one man <n>By sin is meant that disease which is ours by inheritance, and men commonly call it original sin: for so he calls that sin in the singular number, whereas if he speaks of the fruits of it, he uses the plural number, calling them sins.</n> sin entered into the world, and death by sin; and so death passed upon all men, <n>That is, in Adam.</n> for that all have sinned:


text:
<n>That this is so, that both guiltiness and death began not after the giving and transgressing of law of Moses, is evident in that men died before that law was given: for in that they died, sin, which is the cause of death, existed then: and in such a way, that it was also imputed: because of this it follows that there was then some law, the breach of which was the cause of death.</n>(For until <n>Even from Adam to Moses.</n> the law sin was in the world: but sin is not <n>Where there is no law made, no man is punished as faulty and guilty.</n> imputed when there is no law.


text:
<n>But that this law was not the universal law, and that death did not proceed from any actual sin of everyone particularly, it appears by this, that the very infants which neither could ever know nor transgress that natural law, are nonetheless dead as well as Adam.</n>Nevertheless death reigned from Adam to Moses, even over <n>Our infants.</n> them that had not sinned after the <n>Nor after the manner of sin of those who are older, following their lusts: but yet the whole posterity was corrupted in Adam when he knowingly and willingly sinned.</n> similitude of Adam's transgression, <n>Now that first Adam corresponds to the latter, who is Christ, as it is afterward declared.</n> who is the figure of him that was to come.


text:
<n>Adam and Christ are compared together in this respect, that both of them give and yield to theirs that which is their own: but the first difference between them is this, that Adam by nature has spread his fault to the destruction of many, but Christ's obedience has be grace overflowed to many.</n>But not as the offence, so also [is] the free gift. For if through the offence of <n>That is, Adam.</n> one many be dead, much more the grace of God, and the gift by grace, [which is] by one man, Jesus Christ, hath abounded unto many.


text:
<n>Another inequality consists in this, that by Adam's one offence men are made guilty, but the righteousness of Christ imputed unto us freely, does not only absolve us from that one fault, but from all others.</n>And not as [it was] by one that sinned, [so is] the gift: for the judgment [was] by one to condemnation, but the free gift [is] of many offences unto <n>To the sentence of absolution, by which we are acquitted and pronounced righteous.</n> justification.


text:
<n>The third difference is that the righteousness of Christ, being imputed to us by grace, is of greater power to bring life, than the offence of Adam is to condemn his posterity to death.</n>For if by one man's offence death reigned by one; much more they which receive abundance of grace and of the gift of righteousness shall <n>Be partakers of true and everlasting life.</n> reign in life by one, Jesus Christ.)


text:
<n>Therefore, to be short, as by one man's offence the guiltiness came on all men to make them subject to death, so on the opposite side, the righteousness of Christ, which by God's mercy is imputed to all believers, justifies them, that they may become partakers of everlasting life.</n>Therefore as by the offence of one [judgment came] upon all men to condemnation; even so by the righteousness of one [the free gift came] upon all men unto <n>Not only because our sins are forgiven us, but also because the righteousness of Christ is imputed to us.</n> justification of life.


text:
<n>The foundation of this whole comparison is this, that these two men are set as two heads or roots, so that out of the one comes sin by nature, and from the other righteousness by grace springs forth upon others.</n>For as by one man's <n>So then, sin enters not into us only by following the steps of our forefathers, but we receive corruption from him by inheritance.</n> disobedience <n>The word «many» is contrasted with the words «a few».</n> many were made sinners, so by the obedience of one shall many be made righteous.


text:
<n>A preventing of an objection: why then did the law of Moses then enter? So that men might be so much more the guilty, and the benefit of God in Christ Jesus be all the more glorious.</n>Moreover the law <n>In addition to that disease which all men were infected with by being defiled with one man's sin, the law entered.</n> entered, that the offence might abound. But where sin abounded, grace did much more <n>Grace was poured so plentifully from heaven that it did not only counterbalance sin, but beyond this it surpassed it.</n> abound:


text:
That as sinne had reigned vnto death, so might grace also reigne by righteousnesse vnto eternall life, through Iesus Christ our Lord.


text:
What <n>He passes now to another benefit of Christ, which is called sanctification or regeneration.</n> shall we say then? Shall we continue in <n>In that corruption, for though the guiltiness of sin, is not imputed to us, yet the corruption still remains in us: and this is killed little by little by the sanctification that follows justification.</n> sin, that grace may abound?


text:
God forbid. <n>The benefits of justification and sanctification are always inseparable joined together, and both of them proceed from Christ by the grace of God: now sanctification is the abolishing of sin, that is, of our natural corruption, whose place is taken by the cleanness and pureness of a reformed nature.</n> How shall we, that are <n>They are said by Paul to be dead to sin, who are made partakers of the power of Christ, so that the natural corruption is dead in them, that is, the power of it is removed, and it does not bring forth its bitter fruits: and on the other hand, they are said to live to sin, who are in the flesh, that is, whom the Spirit of God has not delivered from the slavery of the corruption of nature.</n> dead to sin, live any longer therein?


text:
<n>There are three parts of this sanctification: that is, the death of the old man or sin, his burial, and the resurrection of the new man, descending into us from the virtue of the death, burial, and resurrection of Christ, of which benefit our baptism is a sign and pledge.</n>Know ye not, that so many of us as were baptized into <n>To the end that growing up as one with him, we should receive his strength to extinguish sin in us, and to make us new men.</n> Jesus Christ were baptized into his death?


text:
Therefore we are buried with him by baptism into death: that like as Christ was raised up from the dead <n>So that Christ himself, being released of his infirmity and weakness, might live in glory with God forever.</n> by the glory of the Father, even so <n>And we who are his members rise for this purpose, that being made partakers of the very same power, we should begin to lead a new life, as though we were already in heaven.</n> we also should walk in newness of life.


text:
<n>The death of sin and the life of righteousness, or our ingrafting into Christ, and growing up into one with him, cannot be separated by any means, neither in death nor life: by which it follows that no man is sanctified who lives still to sin, and therefore is no man made partaker of Christ by faith, who does not repent and turn from his wickedness: for as he said before, the law is not overturned but established by faith.</n>For if we have been planted together in the <n>And by means of the strength which comes from him to us, so we die to sin, as he is dead.</n> likeness of his death, we shall <n>For every day we become more perfect: for we will never be perfectly sanctified, as long as we live here.</n> be also [in the likeness] of [his] resurrection:


text:
Knowing this, that our <n>Our entire nature, as we are conceived and born into this world with sin, is called «old», partly by comparing that old Adam with Christ, and partly also in respect of the deformed state of our corrupt nature, which we change with a new.</n> old man is crucified with <n>Our corrupt nature is regarded as belonging to Christ, not because of what he has done, but by imputation.</n> [him], that the <n>That wickedness which remains in us.</n> body of sin might be destroyed, that henceforth we should not <n>The end of sanctification which we aim at, and will at length come to, that is, when God will be all in all.</n> serve sin.


text:
<n>He proves it by the effects of death, comparing Christ the head with his members.</n>For he that is dead is freed from sin.


text:
Knowing that Christ being raised from the dead, dieth no more: death hath no more dominion ouer him.


text:
For in that he died, he died unto sin <n>Once for all.</n> once: but in that he liveth, he liveth unto <n>With God.</n> God.


text:
<n>An exhortation to contend and strive with corruption and all the effects of it.</n>Let not sin therefore <n>By reigning Paul means that principal and high rule which no man strives against, and even if anyone does, it is in vain.</n> reign in your mortal body, that ye should obey it in the lusts thereof.


text:
Neither <n>To sin, as to a Lord or tyrant.</n> yield ye your <n>Your mind and all the powers of it.</n> members [as] <n>As instruments to commit wickedness with them.</n> instruments of unrighteousness unto sin: but yield yourselves unto God, as those that are alive from the dead, and your members [as] instruments of righteousness unto God.


text:
<n>He grants that sin is not yet so dead in us that it is utterly extinct: but he promises victory to those that contend bravely, because we have the grace of God given to us which works so that the law is not now in us the power and instrument of sin.</n>For sin shall not have dominion over you: for ye are not under the law, but under grace.


text:
<n>To be under the law and under sin signifies the same thing, with respect to whose who are not sanctified, and on the other hand to be under grace and righteousness is in harmony with those that are regenerated. Now these are contraries, so that one cannot agree with the other: therefore let righteousness expel sin.</n>What then? shall we sin, because we are not under the law, but under grace? God forbid.


text:
Knowe ye not, that to whomsoeuer yee giue your selues as seruats to obey, his seruants ye are to whom ye obey, whether it be of sinne vnto death, or of obedience vnto righteousnesse?


text:
<n>By nature we are slaves to sin and free from righteousness, but by the grace of God we are made servants to righteousness, and therefore free from sin.</n>But God be thanked, that ye were the servants of sin, but ye have obeyed from the heart that <n>This type of speech has a special meaning in it: for he means by this that the doctrine of the gospel is like a certain mould in which we are cast, to be shaped and fashioned like it.</n> form of doctrine which was delivered you.


text:
I speake after the maner of man, because of the infirmitie of your flesh: for as yee haue giuen your members seruants to vncleannes and to iniquitie, to commit iniquitie, so now giue your mebers seruants vnto righteousnesse in holinesse.


text:
For when ye were the servants of sin, ye were <n>Righteousness had no rule over you.</n> free from righteousness.


text:
<n>An exhortation to the study of righteousness and hatred of sin, the contrary results of both being set down before us.</n>What fruit had ye then in those things whereof ye are now ashamed? for the <n>The reward or payment.</n> end of those things [is] death.


text:
But now being freed from sinne, and made seruants vnto God, ye haue your fruit in holines, and the end, euerlasting life.


text:
<n>Death is the punishment due to sin, but we are sanctified freely, to everlasting life.</n>For the wages of sin [is] death; but the gift of God [is] eternal life through Jesus Christ our Lord.


text:
Know <n>By expounding the similitude of marriage, he compares together the state of man both before and after regeneration. The law of matrimony, he says, is this, that as long as the husband lives, the marriage remains binding, but if he is dead, the woman may marry again.</n> ye not, brethren, (for I speak to them that know the law,) how that the law hath dominion over a man as long as he liveth?


text:
For the woman which is in subiection to a man, is bound by the Lawe to the man, while he liueth: but if the man bee dead, shee is deliuered from the lawe of the man.


text:
So then if, while [her] husband liveth, she be married to another man, she shall be <n>That is, she will be an adulteress, by the consent and judgment of all men.</n> called an adulteress: but if her husband be dead, she is free from that law; so that she is no adulteress, though she be married to another man.


text:
<n>An application of the similitude of marriage. «So», he says, «it is the same with us: for now we are joined to the Spirit, as it were to the second husband, by whom we must bring forth new children: we are dead with regard to the first husband, but with regard to the latter, we are as it were raised from the dead.»</n>Wherefore, my brethren, ye also are become dead to the law by the <n>That is, in the body of Christ, to show us how intimate and near the fellowship is between Christ and his members.</n> body of Christ; that ye should be married to another, [even] to him who is raised from the dead, that we should bring forth <n>He calls the children, which the wife has by her husband, fruit.</n> fruit unto <n>Which are acceptable to God.</n> God.


text:
<n>A declaration of the former saying: for he says that the fleshly desires which the law stirred up in us were in us as if they were a husband, from whom we brought forth very deadly and cursed children: but now that husband is dead, and so consequently, being delivered from the force of that killing law, we have passed into the control of the Spirit, so that we bring forth now, not those rotten and dead children, but rather living children.</n>For when we <n>When we were in the state of the first marriage, which he calls in the following verse the oldness of the letter.</n> were in the flesh, the <n>The motions that urged us to sin, which show their force even in our minds.</n> motions of sins, which were by the <n>He does not say «of the law» but «by the law», because they spring from sin which dwells within us, and take occasion to work in us in this way, by reason of the restraint that the law makes, not that the fault is in the law, but in ourselves.</n> law, did <n>Worked by their strength.</n> work in our members to bring forth fruit unto death.


text:
But now we are delivered from the law, that <n>As if he said, «The bond which bound us is dead, and has disappeared, in as much that the sin which held us does not have anything to hold us with now.»</n> being dead <n>For this husband is within us.</n> wherein we were <n>Satan is an unjust possessor, for he deceitfully brought us into bondage to sin and himself: and yet nonetheless, as long as we are sinners, we sin willingly.</n> held; that we should serve in <n>As is appropriate for those who, after the death of their old husband, are joined to the Spirit, the ones whom the Spirit of God has made new men.</n> newness of spirit, and not [in] the oldness of the <n>By the letter he means the law, with respect to that old condition: for before our will is shaped by the Holy Spirit, the law speaks but to deaf men, and therefore it is dumb and dead to us, with regard to the fulfilling of it.</n> letter.


text:
<n>An objection: What then? Are the law and sin the same thing, and do they agree together? No, he says: sin is reproved and condemned by the law. But because sin cannot abide to be reproved, and was not in a manner felt until it was provoked and stirred up by the law, it takes occasion by this to be more outrageous, and yet by no fault of the law.</n>What shall we say then? [Is] the law sin? God forbid. Nay, I had not known sin, but by the law: for I had not known <n>By the word «lust» in this place he does not mean evil lusts themselves, but the fountain from which they come, for the heathen philosophers themselves condemned wicked lusts, though somewhat poorly. But as for the fountain of lust, they could not so much as determine it, and yet it is the very seat of the natural and unclean spot and filth.</n> lust, except the law had said, Thou shalt not covet.


text:
But sin, taking occasion by the commandment, wrought in me all manner of concupiscence. For without the law sin [was] <n>Though sin is in us, yet it is not known as sin, neither does it rage in the same way that it rages after the law is known.</n> dead.


text:
<n>He sets himself before us as an example, in whom all men may behold, first what they are by nature before they earnestly think upon the law of God: that is, stupid, and prone to sin and wickedness, without any true sense and feeling of sin, and second what manner of persons they become, when their conscience is reproved by the testimony of the Law, that is, stubborn and more inflamed with the desire for sin than they ever were before.</n>For I was alive without the <n>When I did not know the law, then I thought that I indeed lived: for my conscience never troubled me, because it was not aware of my disease.</n> law once: but when the commandment <n>When I began to understand the commandment.</n> came, sin revived, and I <n>In sin, or by sin.</n> died.


text:
But I died: and the same commandement which was ordeined vnto life, was found to be vnto me vnto death.


text:
<n>The conclusion: that the law is holy in itself, and that all the fault is in us, the ones who abuse the law.</n>Wherefore the law [is] holy, and the <n>Concerning the commandment, not to covet.</n> commandment holy, and just, and good.


text:
<n>The proposition: that the law is not the cause of death, but our corrupt nature being with the law not only discouraged, but also stirred up: and it took occasion by this to rebel, and the more that things are forbidden it, the more it desires them, and the result of this is guiltiness, and occasion of death.</n>Was then that which is good <n>Does it bear the blame for my death?</n> made death unto me? God forbid. But sin, that it might <n>That sin might show itself to be sin, and betray itself to be that which it is indeed.</n> appear sin, working death in me by that which is good; that sin by the commandment might <n>As evil as it could be, showing all the venom it could.</n> become exceeding sinful.


text:
<n>The law is the cause of this matter because the it requires a heavenly purity, but when men are born, they are bondslaves of corruption, which they willingly serve.</n>For we know that the law is spiritual: but I am carnal, sold under sin.


text:
<n>He sets himself before us as an example, since he has been regenerated, and in whom may easily appear the strife of the Spirit and the flesh, and therefore of the law of God, and our wickedness. For since the law in a man who has not been regenerated brings forth only death, therefore in him it may easily be accused: but seeing that in a man who is regenerated it brings forth good fruit, it better appears that evil actions proceed not from the law but from sin, that is, from our corrupt nature: and therefore the apostle teaches also what the true use of the law is by reproving sin in the regenerated, unto the end of the chapter: as a little before (that is, from the seventh verse until now) (Rom_7:7-15), he declared the use of it in those who are not regenerated.</n>For that which I do I <n>The deeds of my life, he says, are not in accordance to my will, rather they are contrary to it. Therefore by the consent of my will with the law, and repugnancy with the deeds of my life, it plainly appears that the law and a properly controlled will induce us to do one thing, but corruption, which also has its seat in the regenerated, another thing.</n> allow not: for what I <n>It is to be noted that the very same man is said to will and not to will, in different respects: that is, he is said to will in that he is regenerated by grace: and not to will in that he is not regenerated, or in that he is in the same state into which he was born. But because the part which is regenerated at length becomes conqueror, therefore Paul, speaking on behalf of the regenerated, speaks in such a way as if the corruption which willingly sins were something outside of a man: although afterward he grants that this evil is in his flesh, or in his members.</n> would, that do I not; but what I hate, that do I.


text:
Now then it is no more I that do it, but <n>That natural corruption, which adheres strongly even to those that are regenerated, and is not completely gone.</n> sin that dwelleth in me.


text:
<n>This vice, or sin, or law of sin, wholly possesses those men who are not regenerated, and hinders them or holds those back who are regenerated.</n>For I know that in me (that is, in my flesh,) dwelleth no good thing: for to will is present with me; but <n>This indeed is appropriate to the man whom the grace of God has made a new man: for where the Spirit is not, how can there be any strife there?</n> [how] to perform that which is good I find not.


text:
<n>The conclusion: as the law of God exhorts to goodness, so does the law of sin (that is, the corruption in which we are born) force us to wickedness: but the spirit, that is, our mind, in that it is regenerated, coexists with the law of God: but the flesh, that is, the whole natural man, is bondslave to the law of sin. Therefore, in short, wickedness and death are not of the law, but of sin, which reigns in those that are not regenerated: for they neither wish to do good, neither do they do good, but they wish and do evil: but in those that are regenerated, it strives against the spirit or law of the mind, so that they cannot live at all as well as they want to, or be as free of sin as they want to.</n>I find then a law, that, when I would do good, evil is present with me.


text:
For I delight in the law of God after the <n>The inner man and the new man are the same, and are compared and contrasted with the old man; and neither do these words «inward man» signify man's mind and reason, and the «old man» the physical body that is subject to them, as the philosophers imagine: but by the outward man is meant whatever is either without or within a man from top to bottom, as long as that man is not born again by the grace of God.</n> inward man:


text:
But I see another law in my members, warring against the law of my <n>The law of the mind in this place is not to be understood as referring to the mind as it is naturally, and as our mind is from our birth, but of the mind which is renewed by the Spirit of God.</n> mind, and bringing me into captivity to the law of sin which is in my members.


text:
<n>It is a miserable thing to be yet in part subject to sin, which of its own nature makes us guilty of death: but we must cry to the Lord, who will by death itself at length make us conquerors, as we are already conquerors in Christ.</n>O <n>Wearied with miserable and continual conflicts.</n> wretched man that I am! who shall deliver me from the body of this death?


text:
I <n>He recovers himself, and shows us that he rests only in Christ.</n> thank God through Jesus Christ our Lord. So then with the mind I <n>This is the true perfection of those that are born again, to confess that they are imperfect.</n> myself serve the law of God; but with the flesh the law of sin.


text:
[There is] <n>A conclusion of all the former discussion, from (Rom_1:16) to this verse: seeing that we, being justified by faith in Christ, obtain remission of sins and imputation of righteousness, and are also sanctified, it follows from this that those who are grafted into Christ by faith, need have no fear of condemnation.</n> therefore now no condemnation to them which are in Christ Jesus, who <n>The fruits of the Spirit, or effects of sanctification, which are begun in us, do not ingraft us into Christ, but declare that we are grafted into him.</n> walk not after the <n>Do not follow the flesh as their guide: for he is not said to live after the flesh that has the Holy Spirit for his guide, even though he sometimes takes a step off of the path.</n> flesh, but after the Spirit.


text:
<n>A preventing of an objection: seeing that the power of the Spirit is in us is so weakly, how may we gather by this that there is no condemnation for those that have that power? Because, he says, that power of the life-giving Spirit which is so weak in us, is most perfect and most mighty in Christ, and being imputed to us who believe, causes us to be thought of as though there were no relics of corruption and death in us. Therefore until now Paul reasons of remission of sins, and imputation of fulfilling the Law, and also of sanctification which is begun in us: but now he speaks of the perfect imputation of Christ's manhood, which part was necessarily required for the full appeasing of our consciences: for our sins are destroyed by the blood of Christ, and the guiltiness of our corruption is covered with the imputation of Christ's obedience, and the corruption itself (which the apostle calls sinful sin) is healed in us little by little, by the gift of sanctification: but yet it is not complete, in that it still lacks another remedy, that is, the perfect sanctification of Christ's own flesh, which is also imputed to us.</n>For the <n>The power and authority of the Spirit, against which is set the tyranny of sin.</n> law of the Spirit of <n>Which kills the old man, and brings the new man to life.</n> life in <n>That is, absolutely and perfectly.</n> Christ Jesus hath <n>For Christ's sanctification being imputed to us perfects our sanctification which is begun in us.</n> made me free from the law of sin and death.


text:
<n>He does not use an argument here, but expounds the mystery of sanctification, which is imputed to us: because, he says, the power of the law was not such (and that by reason of the corruption of our nature) that it could make man pure and perfect, and because it rather kindled the flame of sin than put it out and extinguish it, therefore God clothed his Son with flesh just like our sinful flesh, in which he utterly abolished our corruption, that being accounted thoroughly pure and without fault in him, apprehended and laid hold of by faith, we might be found to fully have the singular perfection which the law requires, and therefore that there might be no condemnation in us.</n>For what the law <n>Which is not the fault of the law, but is due to our fault.</n> could not do, in that it was weak through the <n>In man when he is not born again, whose disease the law could point out, but it could not heal it.</n> flesh, God sending his own Son in the likeness of <n>Of man's nature which is corrupt through sin, until Christ sanctified it.</n> sinful flesh, and for <n>To abolish sin in our flesh.</n> sin, <n>Showed that sin has no right to be in us.</n> condemned sin in the flesh:


text:
That the <n>The very substance of the law of God might be fulfilled, or that same which the law requires, that we may be found just before God: for if with our justification there is joined that sanctification which is imputed to us, we are just, according to the perfect form which the Lord requires.</n> righteousness of the law might be fulfilled <n>He returns to that which he said, that the sanctification which is begun in us is a sure testimony of our ingrafting into Christ, which is a most plentiful fruit of a godly and honest life.</n> in us, who walk not after the flesh, but after the Spirit.


text:
<n>A reason why walking after the flesh does not agree to those who are grafted into Christ, but to walk after the Spirit agrees and is proper for them: because, he says, those who are after the flesh savour the things of the flesh, but those who are after the Spirit, the things of the Spirit.</n>For they that are after the <n>They that live as the flesh leads them.</n> flesh do mind the things of the flesh; but they that are after the Spirit the things of the Spirit.


text:
<n>He demonstrates what follows from his argument: because whatever the flesh savours, that brings about death: and whatever the Spirit savours, that is conducive to joy and everlasting life.</n>For to be carnally minded [is] death; but to be spiritually minded [is] life and peace.


text:
<n>A reason and proof why the wisdom of the flesh is death: because, he says, it is the enemy of God.</n>Because the carnal mind [is] enmity against God: <n>A reason why the wisdom of the flesh is enmity to God, because it neither wants to nor can be subject to him, and by flesh he means a man that is not regenerated.</n> for it is not subject to the law of God, neither indeed can be.


text:
<n>The conclusion. Therefore they that walk after the flesh cannot please God: by which it follows that they are not grafted into Christ.</n>So then they that are in the flesh cannot please God.


text:
<n>He addresses the others, that is, those who walk after the Spirit, of whom we have to understand contrary things to the former: and first of all, he defines what it is to be in the Spirit, or to be sanctified: that is, to have the Spirit of God dwelling in us. Then he declares that sanctification is so joined and knit to our grafting into Christ, that it can by no means be separated.</n>But ye are not in the flesh, but in the Spirit, if so be that the Spirit of God dwell in you. Now if any man have not the Spirit of Christ, he is none of his.


text:
<n>He confirms the faithful against the relics of flesh and sin, granting that these things are yet (as appears by the corruption which is in them) having effects on one of their parts (which he calls the body, that is to say, a lump) which is not yet purged from this earthly filthiness in death: but in addition not wanting to doubt at all of the happy success of this combat, because even this little spark of the Spirit (that is, of the grace of regeneration), which is evidently in them as appears by the fruits of righteousness, is the seed of life.</n>And if Christ [be] in you, the <n>The flesh, or all that which as yet remains fast in the grips of sin and death.</n> body [is] dead because of sin; but the Spirit [is] life because of righteousness.


text:
<n>A confirmation of the former sentence. You have the very same Spirit which Christ has: therefore at length he will do the same in you, that he did in Christ, that is, when all infirmities being utterly laid aside, and death overcome, he will clothe you with heavenly glory.</n>But if the Spirit of him that raised up Jesus from the dead dwell in you, he that raised up Christ from the dead shall also quicken your mortal bodies by his Spirit that <n>By the strength and power of him, who showed the same might first in our head, and daily works in his members.</n> dwelleth in you.


text:
<n>An exhortation to oppress the flesh daily more and more by the power of the Spirit of regeneration, because (he says) you are debtors to God, in that you have received so many benefits from him.</n>Therefore, brethren, we are debtors, not to the flesh, to live after the flesh.


text:
<n>Another reason for the profit that follows: for those who battle and fight valiantly will have everlasting life.</n>For if ye live after the flesh, ye shall die: but if ye through the Spirit do mortify the deeds of the body, ye shall live.


text:
<n>A confirmation of this reason: for they are the children of God who are governed by his Spirit, therefore they will have everlasting life.</n>For as many as are led by the Spirit of God, they are the sons of God.


text:
<n>He declares and expounds (as an aside) in these two verses by what right this name, to be called the children of God, is given to the believers: and it is because, he says, they have received the grace of the gospel, in which God shows himself, not (as before in the proclaiming of the law) terrible and fearful, but a most gentle and loving Father in Christ, so that with great boldness we call him Father, the Holy Spirit sealing this adoption in our hearts by faith.</n>For ye have not received the <n>By the «Spirit» is meant the Holy Spirit whom we are said to receive, when he works in our minds.</n> spirit of bondage again <n>Which fear the Spirit stirred up in our minds by the preaching of the law.</n> to fear; but ye have received the Spirit of <n>Who seals our adoption in our minds, and therefore opens our mouths.</n> adoption, whereby we cry, Abba, Father.


text:
<n>A proof of what follows from the confirmation: because he who is the son of God enjoys God with Christ.</n>And if children, then <n>Partakers of our Father's goods, and that freely, because we are children by adoption.</n> heirs; heirs of God, and joint-heirs with Christ; <n>Now Paul teaches by what way the sons of God come to that happiness, that is, by the cross, as Christ himself did: and in addition declares to them fountains of comfort: firstly, that we have Christ a companion and associate of our afflictions: secondly, that we will also be his companions in everlasting glory.</n> if so be that we suffer with [him], that we may be also glorified together.


text:
<n>Thirdly, that this glory which we look for surpasses a thousand times the misery of our afflictions.</n>For I <n>All being well considered, I gather.</n> reckon that the sufferings of this present time [are] not worthy [to be compared] with the glory which shall be revealed in us.


