The commentaries of M. John Calvin upon the Acts of the Apostles, faithfully translated…The commentaries of M. Iohn Caluin vpon the Actes of the Apostles, faithfully translated…

7 It is not for you to know, &c. This is a general reprehension of all the whole question, for it was too curious for them to desire to know that whereof their master would have them ignorant. But this is the true means to become wise: namely, to go as far forward in learning, as our master Christ goeth in teaching: and willingly to be ignorant of those things, which he doth conceal from us. But forasmuch as there is naturally engendered in us a certain foolish and vain curiosity, and also a certain rash kind of boldness: we must diligently observe this admonition of Christ, whereby he correcteth both these vices. But to the end we may know what his meaning is hereby, we must mark the two members which he joineth together. It is not for you (saith he) to know those things which the father hath placed in his own power. He speaketh in deed of the times & seasons: but seeing there is the like reason in other things, we must think this to be an universal precept: that being contented with the revelation of God, we think it an heinous crime to enquire any further: this is the true mean between the two extremes. The Papists, that they may have somewhat wherewith to cloak their gross ignorance, say for themselves, that they omit the hidden mysteries of God: as though our whole faith and religion did consist upon any thing else, than upon the hidden mysteries of god. Then may we take our leave of Christ and his Gospel, if we must abstain utterly from the hidden mysteries of God. But we must keep, as I said before, a mean herein. For we must be desirous to learn, so far as our heavenly master doth teach us: but as for such things, as he will have us ignorant of, let none be so bold as to enquire after them, that we may be wise with sobriety. Therefore so often as we are vexed with this foolish desire of knowing more than we ought, let us call to mind this saying of Christ, It is not for you to know. For unless we will burst in against his will and commandment: this shall have force and strength enough to restrain the outrageousness of our wits. Now as touching the foreknowledge of times, ⟨p. 10⟩Christ condemneth only the searching out thereof, which reacheth beyond the measure of Gods revelation, & that is to be noted out of the second member, as before I have said: which the father hath placed in his own power.

7 It is not for you to know, &c. This is a generall reprehension of all the whole questiō, for it was too curious for them to desire to know that whereof their master woulde haue them ignoraunt. But this is the true meanes to become wise: namely, to goe as farre forward in learning, as our master Christ goeth in teaching: and willingly to be ignorāt of those things, which he doth conceale from vs. But forasmuch as there is naturally ingendred in vs a certaine foolish and vaine curiositie, and also a certaine rash kinde of boldnesse: we must diligently obserue this admonition of Christ, whereby he correcteth both these vices. But to the end we may know what his meaning is hereby, we must mark the two members which he ioineth together. It is not for you (saith he) to know those things which the father hath placed in his owne power. Hee speaketh in deed of the times & seasons: but seeing there is the like reason in other things, we must thinke this to be an vniuersall precept: that beeing contented with the reuelation of God, we think it an haynous crime to enquire anie further: this is the true meane betweene the two extremes. The Papistes, that they may haue somewhat wherewith to cloke their grosse ignorance, say for themselues, that they omit the hidden mysteries of God: as though our whole faith and religion did consist vpon any thing els, than vpon the hidden mysteries of god. Then may we take our leaue of Christ and his Gospell, if we must abstain vtterly from the hidden mysteries of God. But we must keepe, as I said before, a mean herein. For we must be desirous to learn, so farre as our heauenly master doth teach vs: but as for such things, as hee will haue vs ignorant of, let none be so bolde as to enquire after them, that we may be wise with sobrietie. Therefore so often as wee are vexed with this foolish desire of knowing more than we ought, let vs call to minde this saying of Christ, It is not for you to know. For vnlesse we will burst in against his will and commandement: this shall haue force and strength enough to restraine the outragiousnesse of our wits. Now as touching the foreknowledge of times,