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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…John Calvin, 1585

¶ THE LATTER BOOK OF THE Commentaries of M. John Calvin, upon the Acts of the Apostles.¶ THE LATTER BOOKE OF THE Commentaries of M. Iohn Caluin, vpon the Acts of the Apostles.

pp. 330–298699 passagespart 1 of 18

Modern spelling is a reading aid: the words are the author’s, only the spelling is modernized. Original shows the page as printed, with the transcription marks.

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¶ THE LATTER BOOK OF THE Commentaries of M. John Calvin, upon the Acts of the Apostles.

¶ THE LATTER BOOKE OF THE Commentaries of M. Iohn Caluin, vpon the Acts of the Apostles.

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CHAP. XIIII.

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1 AND it came to pass at Iconium, that they went "together into the Synagogue of the Jews:^a & spake so, that a great multitude both of Jews and Gentiles believed. 2 And the Jews which believed not, stirred, and with envy infected the minds of the Gentiles against the brethren. 3 Therefore they were long time conversant there, behaving themselves boldly in the Lord, who bare witness of the word of his grace, granting that signs and wonders might be done by their hands. 4 And the multitude of the city was divided▪ and some stood with the Jews, and some with the Apostles.

1 AND it came to passe at Iconium, that they went "together into the Synagogue of the Iewes:^a & spake so, that a great multitude both of Iewes and Gentiles beleeued. 2 And the Iewes which beleeued not, stirred, and with enuie infected the mindes of the Gentiles against the brethren. 3 Therefore they were long time conuersant there, behauing themselues boldly in the Lord, who bare witnesse of the worde of his grace, graunting that signes and wonders might bee done by their hands. 4 And the multitude of the citie was diuided▪ and some stood with the Iewes, and some with the Apostles.

aOr at the same time.

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1 IN the chapter last going before Luke declared, how Paul and Barnabas took in hand their embassy unto the Gentiles. Furthermore it might seem to be an unprosperous and unlucky beginning, in that they were not only expelled out of Antioch, but also enforced by the obstinate wickedness of certain to shake off the dust from their feet. But though they had but short entertainment in one place, yet do they not yield: because they consider that the Lord had called them upon that condition, that they should do their duty though the whole world & Satan, did say nay. Therefore we see that they came not only ready to teach, but also armed to enter conflicts, that they might courageously proceed in publishing the Gospel, even through the midst of combats. And assuredly that which was once spoken to Jeremiah, is common to all the prophets and ministers of God, they shall fight against thee,¹ but they shall not prevail. Now whither soever they fly, they carry with them the same courage still: whereby it appeareth that they were not only furnished for one combat, but even for continual warfare: which Luke doth now prosecute. He sayeth first, that they came to Iconium, and there withal he showeth that they sought not there some haven, where they might rest quietly: but they entered the Synagogue, as if they had suffered no hurt at all. I refer the word Cata to auto, forasmuch as it signifieth among the Grecians together, or at the same time rather unto the Jews than unto Paul & Barnabas. Therefore I interpret it thus, not that they went in both together, but that they followed the multitude at the solemn and appointed time of the meeting, whence we gather that they spake not secretly with a few men, but in a great assembly of people: whereby they declare their boldness and ready desire, they are so far from fearing envy, or avoiding danger.

1 IN the chapter last going before Luke declared, how Paul and Barnabas took in hand their ambassage vnto the Gētiles. Furthermore it might seeme to bee an vnprosperous and vnluckie beginning, in that they were not only expelled out of Antioch, but also enforced by the obstinate wickednes of certaine to shake off the dust from their feet. But though they had but short intertainment in one place, yet do they not yeeld: because they consider that the Lord had called them vpon that condition, that they shuld do their dutie thogh the whole world & Satan, did say nay. Therfore we see that they came not onelie ready to teach, but also armed to enter conflictes, that they might couragiously proceede in publishing the Gospel, euen through the midst of cumbats. And assuredly that which was once spoken to Ieremie, is common to all the prophetes and ministers of God, they shall fight against thee,¹ but they shall not preuaile. Now whither soeuer they flie, they carry with them the same courage still: wherby it appeareth that they were not only furnished for one combat, but euen for continuall warfare: which Luke doth now prosecute. He saieth first, that they came to Iconium, and there withall hee sheweth that they sought not there some hauen, where they might rest quietly: but they entered the Synagogue, as if they had suffred no hurt at all. I refer the word Cata to auto, for asmuch as it signifieth amōg the Grecians together, or at the same time rather vnto the Iewes than vnto Paul & Barnabas. Therfore I interpret it thus, not that they went in both together, but that they followed the multitude at the solemne and appointed time of the meeting, whence wee gather that they spake not secretly with a few men, but in a great assembly of people: wherby they declare their boldnesse and redie desire, they are so far from fearing enuie, or auoiding danger.

1Jer. 1.19.Ier. 1.19.

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3 A long time. Luke declareth here, that Paul & Barnabas did not depart the city, so soon as they saw some set against them. For when he saith, that they behaved themselves boldly, he giveth us an inkling that there was cause of fear offered them. Whence we gather that they stood stoutly, & that through rare constancy & courage they counted all dangers as nothing, until they were compelled by violence to depart to an other place. This clause Epi curio may be expounded diversly, either that they behaved themselves stoutly in the Lords cause: or that they trusted to his grace, & were thereby encouraged. I have followed that which was more common, that they behaved themselves freely & boldly in the Lord, that is, being holpen not by their own strength, but by his grace. He showeth immediately after, after what sort they were encouraged in the Lord: to wit, because he approveth the doctrine by signs & miracles. For seeing that they knew thereby, that the Lord was present with them, & that his hand was nigh to help them, they were worthily pricked forward to behave themselves stoutly. But in noting one kind, he doth not exclude other kinds. For the Lord did lift them up unto boldness, & establish them in constancy by other means. But it seemeth that Luke did speak of miracles expressly, because the Lord showed in them his power openly before all the people. Therefore Paul & Barnabas were not a little emboldened, when the Lord did so deliver their doctrine from contempt. Furthermore, we must note this phrase, that the Lord gave witness to the gospel in miracles, for it showeth the true use of miracles. This is indeed the first end, that they may show to us the power and grace of God: but ⟨p. 330⟩because we be wrong & perverse interpreters of them, least they be drawn unto abuse and corruption, God doth never suffer them to be separated from his word. For if miracles were wrought at any time without his word, first that was very seldom: secondly there came but small fruit thereof. And God hath wrought miracles for the most part, whereby the world might know him not simply or in his bare majesty, but in his word. So Luke saith in this place that the Gospel was established by miracles, not that some confused religion might possess the minds of men, but that Paul his doctrine going before, they might be brought unto the pure worship of God:

3 A long time. Luke declareth here, that Paul & Barnabas did not depart the citie, so soone as they saw some set against them. For when hee saith, that they behaued themselues boldly, he giueth vs an inckling that there was cause of feare offered them. Whence wee gather that they stood stoutly, & that through rare constancie & courage they counted al dangers as nothing, vntill they wer cōpelled by violence to depart to an other place. This clause Epi curio may be expounded diuersly, either that they behaued themselues stoutly in the Lords cause: or that they trusted to his grace, & were therby encouraged. I haue folowed that which was more cōmen, that they behaued themselues freely & boldly in the Lord, that is, being holpen not by their own strength, but by his grace. He sheweth immediatly after, after what sort they were incoraged in the Lord: to wit, because he approueth the doctrine by signes & myracles. For seeing that they knew therby, that the Lord was present with them, & that his hand was nigh to help them, they were worthilie pricked forward to behaue themselues stoutly. But in noting one kind, he doth not exclude other kinds. For the Lorde did lift them vppe vnto boldnes, & establish them in constancy by other means. But it seemeth that Luke did speake of myracles expresly, because the Lord shewed in them his power openly before all the people. Therfore Paul & Barnabas were not a little imboldened, when the Lord did so deliuer their doctrine from contempt. Furthermore, we must note this phrase, that the Lord gaue witnes to the gospel in myracles, for it sheweth the true vse of miracles. This is indeed the first end, that they may shew to vs the power and grace of God: but ⟨p. 330⟩because we be wrong & peruers interpreters of them, least they be drawen vnto abuse and corruption, God doth neuer suffer them to be separated from his worde. For if myracles were wrought at any time without his worde, first that was very seldome: secondly there came but smal fruite therof. And God hath wrought myracles for the most part, wherby the worlde might know him not simply or in his bare maiestie, but in his worde. So Luke saith in this place that the Gospel was established by myracles, not that some confused religion might possesse the mindes of men, but that Paul his doctrine going before, they might be brought vnto the pure worship of God:

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Now must we see whether the Gospel command us to call upon the dead: to burn incense to idols: to translate unto feigned Saints the grace of Christ: to take in hand vowed pilgrimages: to invent profane worshippings, whereof there is no mention made in the word of God. But there is nothing more contrary to the Gospel, then that these superstitions should take place. Whereupon it followeth that the Papists do wickedly make engines of the shores of the gospel to oppugn it. To the same end tendeth that which Luke saith, that the Lord granted that by the hands of his servants miracles might be done: in which words he teacheth that those were only ministers, who obeyed God: and that he was the author, who used their hand and industry. Wherefore in speaking properly we cannot say that they were Paul and Barnabas his miracles: but the miracles of God alone, who doth so work by men, that he will not have his glory darkened by their ministry. Furthermore, we must note the title of the Gospel, which Luke putteth in here, that it may be made to us more amiable. For in calling it the word of grace, it hath a most pleasant taste: because salvation is offered to the world in it through Christ, and we must understand the contrariety with the law, wherein only the curse is set before us. Therefore let us remember that God speaketh to us in the Gospel to this end, that he may reconcile himself to us, and may testify that he is merciful to us. Neither doth this hinder that it is the savour of death unto death to the reprobate: because they change not the nature thereof by their fault. Read those things which we have spoken in the second Chapter touching signs and wonders.¹

Now must we see whether the Gospel commaund vs to call vpon the dead: to burne incense to idols: to translate vnto fained Saints the grace of Christ: to take in hand vowed pilgrimages: to inuent profane worshippings, wherof there is no mention made in the word of God. But there is nothing more contrary to the Gospell, then that these superstitions should take place. Whereupon it followeth that the Papists do wickedly make engines of the shoares of the gospel to oppugne it. To the same end tendeth that which Luke saith, that the Lord graunted that by the handes of his seruants myracles might be done: in which words he teacheth that those were only ministers, who obeyed God: and that he was the authour, who vsed their hand and industrie. Wherefore in speaking properly we cannot say that they were Paul and Barnabas his myracles: but the myracles of God alone, who doth so worke by men, that hee will not haue his glory darkened by their ministerie. Furthermore, wee must note the title of the Gospell, which Luke putteth in here, that it may be made to vs more amiable. For in calling it the worde of grace, it hath a most pleasant tast: because saluation is offered to the world in it through Christ, and we must vnderstand the contrarietie with the law, wherein only the curse is set before vs. Therfore let vs remember that God speaketh to vs in the Gospel to this end, that he may reconcile himself to vs, and may testifie that he is mercifull to vs. Neither doth this hinder that it is the sauour of death vnto death to the reprobate: because they chaunge not the nature thereof by their fault. Reade those thinges which we haue spoken in the second Chapter touching signes and wonders.¹

12. Cor. 2.16

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4 The multitude was divided. The most troublesome part of the tragedy followeth now, for the city is divided into two parts: & at length Paul and Barnabas (being enforced by the uproar of the people) depart unto an other place. If it be demanded what was the original of the discord, assuredly it flowed from the Gospel: to which notwithstanding there is nothing more contrary then to cause discord. But the frowardness of men causeth that the gospel which ought to be the bond of unity ⟨p. 333⟩is, (so soon as it cometh abroad) the occasion of tumults. Wherefore so soon as any schism ariseth before we condemn those who seem to be the authors, it behoveth us wisely to consider who ought to bear the blame. We hear here that one city was divided, whereby some were brought unto Christ. The Spirit of God pronounceth this to the praise, and not to the shame of Paul and Barnabas. The same rule must we observe at this day, least the Gospel be burdened with false envy, if it bring not men together unto God, but the wicked rage against it. It is assuredly a miserable matter to see division among men. But as the unity is accursed which doth separate us all from God: so it were better that a few should depart an hundred times from all the whole world, and in the mean season come in favour again with GOD, then that disagreeing with him continually, they should have peace with the world.

4 The multitude was diuided. The most troublesome part of the tragedie followeth now, for the citie is diuided into two partes: & at length Paul and Barnabas (being enforced by the vprore of the people) depart vnto an other place. If it be demanded what was the originall of the discorde, assuredly it flowed from the Gospell: to which notwithstanding there is nothing more contrary then to cause discord. But the frowardnesse of men causeth that the gospel which ought to be the bond of vnitie ⟨p. 333⟩is, (so soone as it cōmeth abroad) the occasion of tumults. Wherfore so soone as any scisme ariseth before we condemne those who seeme to be the authours, it behoueth vs wisely to consider who ought to bear the blame. Wee heare heere that one citie was diuided, whereby some were brought vnto Christ. The Spirit of God pronounceth this to the praise, and not to the shame of Paul and Barnabas. The same rule must we obserue at this day, least the Gospell bee burdened with false enuie, if it bring not men together vnto God, but the wicked rage against it. It is assuredly a miserable matter to see diuision among men. But as the vnitie is accursed which doth separate vs all from God: so it were better that a few should depart an hundred times from all the whole worlde, and in the meane season come in fauour againe with GOD, then that disagreeing with him continually, they shoulde haue peace with the worlde.

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5 Mark how far forth the holy champions of Christ did suffer. They give not back when their enemies do only set themselves against them: but when the sedition waxeth hot, and they be in danger of stoning: though they have many favourers of their doctrine, they go no further: but remembering the saying of Christ, wherein he warneth the faithful in patience to possess their souls, they avoid the fury of the enemy. And though they fly-least they throw themselves headlong into death: yet their constancy in preaching the gospel, doeth sufficiently declare that they feared not danger. For Luke saith that they preached the gospel in other places also. This is the right kind of fear when the servants of Christ do not run wilfully into the hands of their enemies, of them to be murdered, and yet they do not forslow their duty: neither doth fear hinder them from obeying God when he calleth: and so consequently they can afford if need be to go even through death it self to do their duty.

5 Marke how far foorth the holy chāpions of Christ did suffer. They giue not backe when their enemies doe only set themselues against thē: but when the sedition waxeth whot, and they be in danger of stoning: though they haue many fauourers of their doctrine, they go no further: but remembring the saying of Christ, wherein he warneth the faithfull in patience to possesse their soules, they auoide the furie of the enemie. And though they flie-least they throw themselues headlong into death: yet their constancie in preaching the gospel, doeth sufficiently declare that they feared not danger. For Luke saith that they preached the gospel in other places also. This is the right kinde of feare when the seruants of Christ do not runne wilfully into the hands of their enemies, of them to be murthered, and yet they doe not forslow their dutie: neither doth feare hinder them from obeying God when he calleth: and so cōsequently they can afoord if need be to go euen through death it self to doe their dutie.

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9 He heard Paul speak. Hearing is set down first, that we may know that the faith which Luke will commend by and by, was conceived of Paul his doctrine. Therefore when he heard Paul, he hoped to be healed. But the question is, whether this was promised to him specially: for God doth not command us to hope for every thing by and by, when he offereth unto us eternal salvation in the Gospel. I answer, that this was a singular and extraordinary motion of the Spirit of God in the cripple, as it was on the other side in Paul, when he knew his faith by beholding him only. It may be that many may receive the Gospel: and yet they shall not be cured of those diseases wherewith they are vexed. But forasmuch as God was determined to show a token of his grace in the cripple, he prepared his mind before, and made him capable of this that should come upon him. Wherefore we must not make this a common rule, because the cripple believed that he should be healed, but it was a peculiar preparation to receive the gift of healing. And this kind of faith is likewise particular, which giveth place to miracles, which many of Gods children do want, who are notwithstanding endued with the Spirit of adoption.

9 He heard Paul speake. Hearing is set down first, that we may know that the faith which Luke will commend by and by, was conceiued of Paul his doctrine. Therefore when he heard Paul, he hoped to bee healed. But the question is, whether this was promised to him specially: for God doth not commaund vs to hope for euery thing by and by, when he offereth vnto vs eternall saluation in the Gospel. I answere, that this was a singular and extraordinarie motion of the Spirite of God in the creeple, as it was on the other side in Paul, when he knew his faith by beholding him only. It may be that many may receiue the Gospell: and yet they shall not be cured of those diseases wherewith they are vexed. But forasmuch as God was determined to shewe a token of his grace in the creeple, he prepared his mind before, and made him capable of this that should come vpon him. Wherefore wee must not make this a common rule, because the creeple beleeued that he should be healed, but it was a peculiar preparation to receiue the gift of healing. And this kind of faith is likewise particular, which giueth place to myracles, which many of Gods children do want, who are notwithstanding indued with the Spirit of adoption.

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11 Furthermore, the multitude. This history doth abundantly testify how ready & bent men are unto vanity. Paul uttered not that word abruptly, arise: but he added it as it were a conclusion to the sermon made concerning Christ. Yet the people ascribe the praise of the miracle unto their idols, as if they had heard no word of Christ. In deed it is no such wonder, that the barbarous men fell unto superstition, which they had learned from their childhood, so soon as they saw the miracle. But this vice is too common every where, & it is so bred in us, to be perverse and wrong interpreters of the works of god. Hence come such gross dotings of superstitions in popery, because catching rashly at miracles, they take no heed to doctrine. For which cause we must take the better heed, & be the more sober, least we happen with the sense of the flesh to corrupt (whereunto we are so bent) the power of god, which shineth & appeareth to us for our salvation. And no marvel if the Lord would have only a few miracles wrought, & that for a short time: least through the lust of men they should be drawn unto a far contrary end: because it is unmeet that he should set his name to be mocked of the world: which must needs be, when that which is proper to him is translated unto Idols, or the unbelievers corrupt his works, to invent corrupt worshipping: while that setting the word aside, they catch at every divine power which they feign.

11 Furthermore, the multitude. This historie doth abundantly testifie how readie & bent men are vnto vanitie. Paul vttered not that word abruptly, arise: but he added it as it wer a conclusion to the sermon made concerning Christ. Yet the people ascribe the praise of the myracle vnto their idols, as if they had heard no word of Christ. In deede it is no such wonder, that the barbarous men fell vnto superstition, whiche they had learned from their childhood, so soone as they saw the myracle. But this vice is too common euery where, & it is so bred in vs, to bee peruers and wrong interpreters of the works of god. Hence com such grosse dotings of superstitiōs in poperie, because catching rashly at myracles, they take no heed to doctrine. For which cause we must take the better heed, & be the more sober, least wee happen with the sense of the fleshe to corrupt (wherunto we are so bent) the power of god, which shineth & appeareth to vs for our saluation. And no maruel if the Lord would haue only a few myracles wrought, & that for a short time: least through the lust of men they should be drawne vnto a far contrary end: because it is vnmeet that he should set his name to be mocked of the world: which must needes be, when that which is proper to him is translated vnto Idols, or the vnbeleeuers corrupt his works, to inuent corrupt worshipping: while that setting the word aside, they catch at euery diuine power which they feigne.

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Gods like to men. This was an opinion drawn from old fables, which notwithstanding took the beginning of truth. The books of the poets are full of these toys, that the gods were often seen upon earth in the likeness of men: and yet we may well think that this came not of nothing: but rather that profane men did turn that into fables, which the holy fathers taught in times past concerning angels. And it may be that Satan, when he had men besotted, did with divers jugglings, delude them. This is of a truth, whatsoever was gods, whensoever it went with the infidels; it was corrupt by their wicked inventions. The same must we likewise think of sacrifices, wherein God did exercise his even from the beginning, that they might have external signs of godliness & of the worship of God. And after that the unbelievers invented to themselves strange gods, they abused the sacrifices unto their sacrilegious worship. When the men of Lycaonia see unwonted power in the cripple that was healed, they persuade themselves that it is a work of god: this is all well. But it was evil done, in that they forge to themselves false gods in Paul & Barnabas, according to the old error. For what is the cause that they prefer Barnabas before Paul, save only because they follow the childish surmise concerning Mercury the interpreter of the gods, in which they had bin nourished. By which example we are taught what a mischief it is to be accustomed & acquainted with errors in youth: which can so hardly be rooted out of the mind, that even through the works of God, whereby they ought to have been redressed, they wax more hard.

Gods like to men. This was an opinion drawne from old fables, which notwithstanding tooke the beginning of truth. The bookes of the poets are full of these toyes, that the gods were often seen vppon earth in the likenes of men: and yet we may well think that this came not of nothing: but rather that profane men did turn that into fables, which the holy fathers taught in times past concerning angels. And it may be that Satan, when he had men besotted, did with diuers iuglings, delude thē. This is of a truth, whatsoeuer was gods, whensoeuer it went with the infidels; it was corrupt by their wicked inuentiōs. The same must we likewise think of sacrifices, wherin God did exercise his euen from the beginning, that they might haue externall signes of godlines & of the worship of God. And after that the vnbeleeuers inuented to thēselues strange gods, they abused the sacrifices vnto their sacrilegious worship. When the men of Lycaonia see vnwonted power in the creeple that was healed, they perswade themselues that it is a work of god: this is all wel. But it was euill done, in that they forge to thēselues false gods in Paul & Barnabas, according to the old error. For what is the cause that they prefer Barnabas before Paul, saue only because they folow the childish surmise cōcerning Mercurie the interpreter of the gods, in which they had byn nourished. By which exāple we are taught what a mischief it is to be accustomed & acquainted with errors in youth: which can so hardly be rooted out of the mind, that euen through the workes of God, whereby they ought to haue been redressed, they waxe more hard.

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13 Also Jupiters priest. Though Luke do not express with what affection he was moved to be so diligent, yet it is to be thought, that, forasmuch as there was great hope of most plentiful gain offered, he was moved with covetousness. For he had great hope of gain in time to come, if it should be noised abroad, that Jupiter appeared there. For this opinion would ⟨p. 336⟩by & by have followed, that Jupiter was more delighted in the temple of Lystra then in any other. And so soon as such superstition hath once filled the minds of men, they spare no cost to offer sacrifice. The world is in deed of it self inclined to this: but then came the sacrificing priests, who are like fans & bellows. And it is not to be doubted, but that the whole multitude was moved with ambition, to be so desirous to offer sacrifice to Paul under the name of Jupiter, that their city might be the more famous and noble. Hence hath Satan so great liberty to deceive, whiles that the sacrificing priests set nets to get gain, and the people are delighted to have errors confirmed.

13 Also Iupiters priest. Though Luke doe not expresse with what affection he was moued to be so diligent, yet it is to be thought, that, forasmuch as ther was great hope of most plentifull gain offered, he was moued with coueteousnes. For he had great hope of gain in time to come, if it shuld be noised abrode, that Iupiter appered ther. For this opiniō wold ⟨p. 336⟩by & by haue followed, that Iupiter was more delited in the temple of Lystra then in any other. And so soone as such superstition hath once filled the mindes of men, they spare no cost to offer sacrifice. The world is in deed of it selfe inclined to this: but then came the sacrificing priestes, who are like fannes & bellowes. And it is not to be douted, but that the whole multitude was moued with ambition, to be so desirous to offer sacrifice to Paul vnder the name of Iupiter, that their citie might bee the more famous and noble. Hence hath Satan so great libertie to deceiue, whiles that the sacrificing priestes set nets to get gaine, and the people are delighted to haue errors confirmed.

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14 When the Apostles had heard. In that Paul and Barnabas rent their garments and leap into the midst of the multitude, it appeareth thereby how zealous they were for the glory of God: being content only to speak to the people, they troubled the preparation of the sacrifice so much as they are able. It cometh to pass sometimes that even hypocrites refuse excessive honour: but they rather provoke the simple to give it them, with their feigned modesty. There was no such thing in Paul and Barnabas. For they declared both by words and also by all gesture of body, that they were so far from taking pleasure in that worship which the men of Lystra gave unto them, that they did utterly detest it. This is holy anger, wherewith the servants of God must be inflamed, so often as they see his glory profaned and overthrown by the sacrileges of men. And assuredly no man shall be able otherwise to serve God sincerely and faithfully, unless he put on that affection of jealousy, whereof Paul speaketh in the second Epistle to the Corinthians,¹ that those men to whom the Lord hath committed the charge of his church be no less courageous and stout to defend the glory of their Lord, then a husband is vigilant to defend his wives chastity. Therefore we must take good heed, that we suffer not that honour to be given us, which may darken the glory of God: but rather so soon as there appeareth any profaning of gods glory, let this heat break out, whereof we have an example in Paul and Barnabas. And though the teachers of the church ought especially to be endued with this zeal, yet there is no one of the godly, which ought ⟨p. 337⟩not to be sore displeased, when he seeth the worship of God polluted, or given to some other: because it is written of all, The zeal of thine house hath eaten me up, and the rebukes of them that rebuked thee fell on me.² And if so be it holy men being yet compassed about with the flesh did so greatly detest idolatry, how shall we think them to be affected now, when they are stripped out of all the affections of the flesh? Whenas the world abuseth their names and persons unto superstition, it thinketh it doeth them a great pleasure: but it is greatly deceived. For they will stand up first against their worshippers, and will in deed declare that they never make more account of any thing, then that the worship of God might remain whole and sound to him.

14 When the Apostles had heard. In that Paul and Barnabas rent their garments and leap into the midst of the multitude, it appeareth thereby howe zealous they were for the glorie of God: beeing content onlie to speak to the people, they trobled the preparatiō of the sacrifice so much as they are able. It commeth to passe somtimes that euen hypocrites refuse excessiue honor: but they rather prouoke the simple to giue it them, with their feigned modestie. There was no such thing in Paul and Barnabas. For they declared both by wordes and also by all gesture of body, that they were so farre from taking pleasure in that worship which the men of Lystra gaue vnto them, that they did vtterly detest it. This is holy anger, wherewith the seruantes of God must be inflamed, so often as they see his glory profaned and ouerthrowen by the sacrileges of men. And assuredly no man shalbe able otherwise to serue God sincerely and faithfully, vnlesse he put on that affection of ielousie, whereof Paul speaketh in the second Epistle to the Corinthians,¹ that those men to whom the Lord hath committed the charge of his church be no lesse couragious and stout to defend the glory of their Lord, then a husband is vigilant to defend his wiues chastitie. Therefore we must take good heede, that we suffer not that honour to be giuen vs, which may darkē the glorie of God: but rather so sone as there appeareth any profaning of gods glory, let this heat breake out, wherof we haue an example in Paul and Barnabas. And though the teachers of the church ought especially to be indued with this zeale, yet there is no one of the godly, which ought ⟨p. 337⟩not to be sore displeased, when he seeth the worship of God polluted, or giuen to some other: because it is written of all, The zeale of thine house hath eaten me vp, and the rebukes of them that rebuked thee fell on me.² And if so be it holy men being yet compassed about with the flesh did so greatly detest idolatrie, how shall we think thē to be affected now, when they are stripped out of all the affections of the flesh? Whenas the world abuseth their names and persons vnto superstition, it thinketh it doeth them a great pleasure: but it is greatly deceiued. For they will stande vp first against their worshippers, and will in deed declare that they neuer make more account of any thing, then that the worship of God might remaine whole and sound to him.

12. Cor. 11.2.
2Psal. 69.10.

:904p. 337–338¶15

15 Men why do ye those things. They begin with a reprehension, as the matter did require: that done, they show to what end they were sent. Afterward they preach concerning the only God, and show that he was unknown to the world. Lastly, that they may more strongly pluck out of their hearts the deceits and sleights of the Devil, they teach that this ignorance was without excuse. Therefore the first part of the sermon is a reprehension, wherein the men of Lystra are condemned, for worshipping mortal men preposterously in steed of God. Though the reason which they allege seemeth to be cold. For it were an easy matter to gather thence, that it is not unlawful to worship those who are delivered from humane miseries by death. By this means all the superstitions of the Gentiles should stand untouched which were wont to count none gods but those who were dead. With the same colour also have the Papists coloured their idolatry, who worship rather the dead mens bones, stones and wood, then living men in whose nose thrills is breath. I answer that Paul and Barnabas drew this argument from the matter which was now in hand, We be miserable men: therefore you do falsely and filthily imagine us to be Gods, & worship us as gods. If idolatry be handled generally, this shall be a perpetual reason to condemn it, & shall alone be sufficient enough, that the perfect and whole worship of godliness is due to god alone, & that therefore it is profaned, so soon as it is in any point given to creatures, whether they be angels, or men, or stars. ⟨p. 338⟩But occasion shall oftentimes be offered, that many things may be spoken against one kind of Idolatry, which do not appertain unto another neither are agreeable to the same: and yet shall they be of no small force for the matter which is in hand, as Paul and Barnabas, by confessing that they be mortal men, subject to divers calamities, had a fit reason to reprove the fury and madness of the people.

15 Men why doe yee those things. They begin with a reprehension, as the matter did require: that done, they shew to what end they were sent. Afterward they preach concerning the only God, and shew that he was vnknowen to the world. Lastly, that they may more strongly pluck out of their hearts the deceites and sleights of the Diuell, they teach that this ignoraunce was without excuse. Therefore the first part of the sermon is a reprehension, wherein the men of Lystra are condemned, for worshipping mortall men preposterously in steed of God. Though the reason which they alleage seemeth to be colde. For it were an easie matter to gather thence, that it is not vnlawfull to worship those who are deliuered frō humane miseries by death. By this meanes al the superstitions of the Gentiles should stand vntouched which wer wont to count none gods but those who were dead. With the same colour also haue the Papists colored their idolatrie, who worship rather the dead mens bones, stones and wood, then liuing men in whose nose thrilles is breath. I aunswere that Paul and Barnabas drewe this argument from the matter which was now in hand, We be miserable men: therefore you do falsly and filthily imagine vs to be Gods, & worship vs as gods. If idolatrie bee handled generally, this shalbe a perpetual reason to condemne it, & shall alone bee sufficient enough, that the perfect and whole worship of godlines is due to god alone, & that therefore it is profaned, so soone as it is in any point giuen to creatures, whether they be angels, or men, or stars. ⟨p. 338⟩But occasion shall oftentimes be offered, that many things may bee spoken against one kind of Idolatrie, which do not appertaine vnto another neither are agreeable to the same: and yet shall they bee of no small force for the matter which is in hand, as Paul and Barnabas, by confessing that they be mortall men, subiect to diuers calamities, had a fit reason to reproue the furie and madnesse of the people.

:905p. 338

We preach to you. An argument drawn from contraries. For here they show that the end of their coming was quite contrary: to wit, that they might remove superstitions, which had hitherto reigned. For it is all one as if they had said, Doth the miracle move you? Then give credence to our words. And the sum of our embassy is, that all feigned Godheads, wherewith the world hath hitherto been deceived, may be done away & perish. And this is a general doctrine, whereby they do not only appease the present madness, but also reprehend all manner superstitions, and whatsoever was contrary to, or disagreeing with the rule of godliness. For without doubt they call all that vain which men have invented to themselves of their own brain, And we must mark this definition, that all religion is vain, which departeth and degenerateth from the pure and simple word of God. There is no express mention made in deed of the word, because they spake to the Gentiles. But because God is no otherwise rightly worshipped, then according to his appointment, it followeth out of Paul his words, that so soon as men depart from that worship which God hath commanded and doth allow, they are wearied foolishly and vainly, with a vain and unprofitable labour. For that religion wherein God hath not the preeminence is nothing worth, nether hath it any truth or soundness. And this was the cause, that sincere and perfect godliness was never found, neither did it ever flourish in the more part of the world. For they stood only about the removing of the old Idolatry: and the other thing was in the mean season foreslowed, to bring men unto the true God alone, after that they had forsaken Idols. They turned in deed the name of an Idol sometimes, into the name of God: but under that colour they did nevertheless cherish the old errors, which they should have endeavoured to redress. So the priests of France begat the single life of great Cybele. Nuns came in place of the vestal virgins. The church of all Saints succeeded Pantheo, or the church of all Gods: against ceremonies were set Ceremonies not much unlike. At length came in the multitude of gods, who they thought would be lawful and tolerable if they had once decked them with the titles of Saints. Corruptions are not by this means purged, neither are the stables both profane and full of filth turned into the temple of God:

We preach to you. An argument drawen from contraries. For heere they shew that the end of their comming was quite contrary: to wit, that they might remoue superstitions, which had hitherto reigned. For it is all one as if they had said, Doth the myracle moue you? Then giue credence to our wordes. And the summe of our ambassage is, that al feined Godheads, wherewith the world hath hitherto been deceiued, may be done away & perish. And this is a general doctrine, wherby they do not only appease the present madnes, but also reprehend all maner superstitions, and whatsoeuer was contrary to, or disagreeing with the rule of godlinesse. For without doubt they call all that vaine which men haue inuented to themselues of their owne brain, And we must mark this definition, that all religion is vaine, which departeth and degenerateth from the pure and simple worde of God. There is no expresse mention made in deed of the worde, because they spake to the Gentiles. But because God is no otherwise rightly worshipped, then according to his appointment, it followeth out of Paul his words, that so sone as mē depart from that worship which God hath commaunded and doth allow, they are wearied foolishly and vainely, with a vaine and vnprofitable labour. For that religion wherin God hath not the preheminence is nothing worth, nether hath it any truth or soundnes. And this was the cause, that sincere and perfect godlines was neuer found, neither did it euer floorish in the more part of the world. For they stood only about the remouing of the old Idolatrie: and the other thing was in the meane season foreslowed, to bring men vnto the true God alone, after that they had forsaken Idols. They turned in deed the name of an Idol sometimes, into the name of God: but vnder that colour they did neuerthelesse cherish the old errors, which they should haue indeuoured to redresse. So the priests of Fraunce begat the single life of great Cybele. Nunnes came in place of the vestall virgins. The church of al Saints succeeded Pantheo, or the church of all Gods: against ceremonies were set Ceremonies not much vnlike. At length came in the multitude of gods, who they thought wold be lawfull and tollerable if they had once decked them with the titles of Saints. Corruptions are not by this meanes purged, neither are the stables both profane and ful of filth turned into the temple of God:

:907p. 338–339

Who hath made heaven and earth. We know that the order of teaching doth require that we begin with things which are better known. Seeing ⟨p. 339⟩that Paul and Barnabas spake to the Gentiles, they should have in vain assayed to bring them unto Christ. Therefore it was expedient for them to begin with some other point, which was not so far separate from common sense, that after that was confessed, they might afterward pass over unto Christ. The minds of the men of Lystra were possessed with that error, that there be more gods then one. Paul & Barnabas show on the contrary, that there is but one Creator of the world. After that, that feigned number and multitude of the Gods was taken away, there was passage now made unto the second member, that they might teach what that god was, who was the Creator of heaven & earth. The case standeth otherwise at this day between us and the papists, they confess that there is but one God, and they admit the scripture. Therefore it remaineth that we prove to them out of the scripture what God is, & after what sort he will be worshipped of men.

Who hath made heauen and earth. We know that the order of teaching doth require that we begin with things which are better knowen. Seing ⟨p. 339⟩that Paul and Barnabas spake to the Gentiles, they should haue in vain assayed to bring them vnto Christ. Therefore it was expedient for them to begin with som other point, which was not so far separate from common sense, that after that was confessed, they might afterwarde passe ouer vnto Christ. The minds of the men of Lystra wer possessed with that errour, that there bee more gods then one. Paul & Barnabas shew on the contrary, that there is but one Creator of the world. After that, that feined number and multitude of the Gods was taken away, there was passage nowe made vnto the second member, that they might teach what that god was, who was the Creator of heauē & earth. The case stādeth otherwise at this day betweene vs and the papistes, they confesse that there is but one God, and they admit the scripture. Therefore it remaineth that we proue to thē out of the scripture what God is, & after what sort he wil be worshipped of men.

:908p. 339¶16

16 In times past. Because the men of Lystra might object that that god was unknown, hitherto Paul and Barnabas prevent them and say, that all men wandered indeed in darkness, and that all mankind was stricken with blindness, but that they deny that any prejudice must be made according to the perverse ignorance of the world. These were two no small lets for the unbelievers, long antiquity of time, and the consent almost of all nations. Paul and Barnabas remove both in this place: If, say they, men have erred many years, & if the world have wan dered without reason & judgement, let not therefore the truth of God when it appeareth be less precious to you. For seeing that it is eternal and is not changed, it is an unmeet thing that the long prescription of years should be set against it. They prove that there is no more aide or patronage to be found in the number of men. There is no cause (say they) why the conspiracy of all the whole world should keep you from coming to the right way. Blindness hath got the upper hand among all people: but god doeth now appear and give light to you. Therefore your eyes must be open, and you must not slumber and sleep in darkness, though all people have been drowned therein hitherto.

16 In times past. Because the men of Lystra might obiect that that god was vnknowen, hitherto Paul and Barnabas preuent them and say, that all men wandered indeed in darknesse, and that all mankinde was stricken with blindnesse, but that they denie that any preiudice must be made according to the peruers ignorance of the worlde. These were two no small lets for the vnbeleeuers, long antiquitie of time, and the consent almost of all nations. Paul and Barnabas remoue both in this place: If, say they, men haue erred many yeeres, & if the world haue wā dered without reason & iudgement, let not therefore the truth of God when it appeareth bee lesse precious to you. For seeing that it is eternal and is not chaunged, it is an vnmeete thing that the long prescription of yeeres should be set against it. They proue that there is no more aide or patronage to be found in the number of men. There is no cause (say they) why the conspiracie of all the whol world should keep you frō cō ming to the right way. Blindnesse hath got the vpper hande among all people: but god doeth nowe appeare and giue light to you. Therefore your eyes muste bee open, and you muste not slumber and sleepe in darkenes, though all people haue beene drowned therein hytherto.

:910p. 339–340

Therefore there is but one rule of true godliness, that is, that the faithful, casting from them all confidence in their own wit, do submit themselves to god. For the ways of men are now, as they were in times past: & the examples ⟨p. 340⟩of all times teach how miserably blind those men be, who have not the word of God to give them light, though they think they can pass other men in quickness of sight. Immediately after the Beginning of the world, the more part fell away unto divers superstitions and wicked worshippings: whence came that? Save only because it pleased them to follow their own imaginations? When it might have seemed that the world was purged with the flood, it fell again straightway to the same vices. Therefore there is nothing more deadly then to lean to our own wisdom. But Paul and Barnabas show no cause here why the Lord suffered the world to err so long: and assuredly we must count the will of god alone, the chiefest law of equity. God hath always a good reason for his works: but because it is oftentimes hid from us, it is our duty reverently to wonder at his secrete counsel: we must in deed confess, that the world was worthy of such destruction: but there can no other reason be brought why the Lord had mercy rather on one age then on another, save only because it seemed good to him that it should be so. Therefore Paul calleth that time which was appointed of God for preaching the gospel,¹ the time of fullness, least any other opportunity be sought And we must remember that which we had in the first chapter, that it is not for us to know the times & seasons, which the father hath placed in his own power. So that the cavil of the papists is refuted, who say that it cannot be that God suffered his church to err so long. For whence I pray you came the Gentiles but from the Ark of Noah, when there was a certain singular purity of the church? Also the posterity of holy Shem together with others did degenerate. Yea Israel the peculiar people of the Lord was also left for a long time.² Wherefore it is no marvel, if God did punish the contempt of his word with the same blindness under the reign of his son, as he did in times past.

Therfore there is but one rule of true godlines, that is, that the faithful, casting frō thē al confidence in their own wit, do submit thēselues to god. For the waies of mē are now, as thei wer in times past: & the exāples ⟨p. 340⟩of all times teach how miserablie blind those men be, who haue not the worde of God to giue them light, though they thinke they can passe other men in quicknesse of sight. Immediately after the Beginning of the world, the more part fell away vnto diuers superstitions and wicked worshippings: whence came that? Saue only because it pleased them to follow their own imaginations? Whē it might haue seemed that the world was purged with the flood, it fell againe streightway to the same vices. Therefore there is nothing more deadly then to leane to our owne wisdome. But Paul and Barnabas shew no cause here why the Lord suffred the worlde to erre so long: and assuredly wee must count the will of god alone, the chiefest law of equity. God hath alwaies a good reason for his workes: but because it is oftentimes hid from vs, it is our dutie reuerently to wonder at his secrete counsell: wee must in deed confesse, that the world was worthie of such destruction: but there can no other reason be brought why the Lord had mercy rather on one age then on another, saue only because it seemed good to him that it should bee so. Therefore Paul calleth that time which was appointed of God for preaching the gospel,¹ the time of fulnes, least any other opportunitie be sought And we must remember that which we had in the first chapter, that it is not for vs to know the times & seasons, which the father hath placed in his own power. So that the cauill of the papistes is refuted, who say that it cānot be that God suffered his church to erre so long. For whence I pray you came the Gentiles but from the Ark of Noe, when there was a certaine singular puritie of the church? Also the posteritie of holy Sem together with others did degenerate. Yea Israel the peculiar people of the Lorde was also left for a long time.² Wherfore it is no maruel, if God did punish the contempt of his word with the same blindnesse vnder the reigne of his sonne, as he did in times past.

1Gal. 4.4.
2Gen. 9.9.

:911p. 340–341¶17

17 Notwithstanding he did not suffer himself to be without witness. Paul and Barnabas take from the Gentiles in this place the cloak of ignorance. For how greatly soever men please themselves in their own inventions, being at length convict of error, they fly unto this fortress, that they ought to bear no blame: but that God was rather cruel, who did not vouchsafe so much as with one hiss to call those back whom he saw perish. Paul & Barnabas cut off this frivolous objection when they show that God lay hid in such sort, that he bare witness of himself and his divinity. Notwithstanding we must see how these two things can hang together: for if God bare witness of himself, he did not suffer (so much as in him lay) the world to err. I answer, that this kind of testimony whereof mention is made, was such, as that it made men without excuse, and yet was it not sufficient to salvation. For that of the apostle is true, that by faith it is understood that the worlds were ordained by the word of God,¹ but faith is not conceived by the bare beholding of the heaven and earth, but by the hearing of the word. Whereupon it followeth that men are brought by the direction of the word alone unto that knowledge of Almighty GOD which bringeth salvation. And yet this letteth not but that they may be made without excuse, even ⟨p. 341⟩without the word, who though they be naturally deprived of light, are blind notwithstanding through their own malice, as Paul teacheth in the first chapter to the Romans.

17 Notwithstanding he did not suffer himself to be without witnes. Paul and Barnabas take from the Gentiles in this place the cloake of ignorance. For how greatly soeuer men please themselues in their own inuentions, beeing at length conuict of error, they flie vnto this fortresse, that they ought to beare no blame: but that God was rather cruel, who did not vouchsafe so much as with one hisse to call those back whom he saw perish. Paul & Barnabas cut off this friuolous obiection when they shewe that God lay hid in such sort, that he bare witnesse of himselfe and his diuinitie. Notwithstanding wee must see how these two things can hang together: for if God bare witnesse of himselfe, he did not suffer (so much as in him lay) the worlde to erre. I answere, that this kinde of testimony wherof mention is made, was such, as that it made men without excuse, and yet was it not sufficient to saluation. For that of the apostle is true, that by faith it is vnderstood that the worlds were ordeined by the word of God,¹ but faith is not conceiued by the bare beholding of the heauen and earth, but by the hearing of the worde. Whereuppon it followeth that men are brought by the direction of the woorde alone vnto that knowledge of Almightie GOD which bringeth saluation. And yet this letteth not but that they may bee made without excuse, euen ⟨p. 341⟩without the worde, who though they be naturally depriued of light, are blinde notwithstanding through their owne malice, as Paul teacheth in the first chapter to the Romanes.

1Heb. 11.3.

:912p. 341

Giving rain and fruitful seasons. God hath indeed revealed himself to all mankind by his word since the beginning. But Paul & Barnabas show that there was no age, on which God did not bestow benefits, which might testify, that the world is governed by his government, and commandment: and because the light of doctrine had bin buried long time, therefore they say only, that God was showed by natural arguments. And it is to be thought, that they did in such sort set forth the magnificence & greatness of the works of God as became them: but it was sufficient for Luke to touch the sums & chief points of matters. Neither do I so understand it that they entreated subtly and after the manner of the philosophers of the secrets of nature, for they spake unto an unlearned multitude: therefore it behoved them to set that before them plainly, which the most ignorant did know. Notwithstanding they take this principle, that in the order of nature there is a certain and evident manifestation of god: in that the earth is watered with rain, in that the heat of the Sun doth comfort it, in that there cometh such abundance of fruit out of the same yearly, it is thereby gathered for a surety that there is some God who governeth all things. For even the heaven and earth are not moved or governed by their own motion: & much less by fortune. Therefore it remaineth, that this wonderful workmanship of nature doth manifestly show the providence of God: and those who said that the world was eternal, spake not as they thought, but they went about by malicious and barbarous unthankfulness to suppress the glory of god: wherein they bewrayed their impudency.

Giuing raine and fruitfull seasons. God hath indeed reuealed himself to all mankind by his word since the beginning. But Paul & Barnabas shew that there was no age, on which God did not bestowe benefites, which might testifie, that the world is gouerned by his gouernment, and commandement: and because the light of doctrin had byn buried long time, therfore they say only, that God was shewed by natural arguments. And it is to be thought, that they did in such sort set foorth the magnificence & greatnes of the works of God as became them: but it was sufficient for Luke to touch the summes & chief points of matters. Neither do I so vnderstand it that they intreated subtilly and after the manner of the philosophers of the secrets of nature, for they spake vnto an vnlearned multitude: therefore it behoued them to set that before them plainly, which the most ignorant did know. Notwithstanding they take this principle, that in the order of nature there is a certaine and euident manifestation of god: in that the earth is watered with raine, in that the heat of the Sun doth cōfort it, in that there cōmeth such abundance of fruit out of the same yeerely, it is thereby gathered for a suretie that there is some God who gouerneth all things. For euen the heauen and earth are not moued or gouerned by their own motion: & much lesse by fortune. Therfore it remaineth, that this wonderful workmanship of nature doth manifestly shew the prouidence of God: and those who said that the worlde was eternal, spake not as they thought, but they went about by malicious and barbarous vnthankfulnesse to suppresse the glory of god: wherein they bewrayed their impudencie.

:913p. 341–342

Filling with meat and gladness. The ungodliness of men is more convict in that, if they knew not God, because he doeth not only set before their eyes, testimonies of his glory in his works: but doth also appoint all things for their use. For why doth the Sun & stars shine in the heavens, save only that they may serve men? Why doth the rain fall from heaven? Why doth the earth bring forth her increase, save only that they may minister food to men? Therefore God hath not set man upon earth, that he may be an idle beholder of his works as being set upon a Theatre, but to exercise himself in praising the liberality of God, whiles that he enjoyeth the riches of heaven & earth. And now, is it not more than filthy frowardness, not to be moved with so great goodness of god in the manifold abundance of things? To fill the hearts with meat doth signify nothing else but to give food, which may satisfy the desires of men. By this word gladness Paul and Barnabas do mean that God doth give more to men according to his infinite goodness, then their necessity doth require: as if it had been said, that men have meat given them not only to refresh their strength, but also to make their harts merry. If any man do object that it falleth out so oftentimes, that men do rather mourn being hungry, then rejoice being full. I answer, that that cometh to pass contrary to the order of nature: namely, when ⟨p. 342⟩the Lord shutteth his hand because of the sins of men. For the liberality of God should flow unto us abundantly of his own accord, as it is here described by Paul and Barnabas, unless it were kept back by the lets of our vices. And yet there was never so great barrenness, wherein the blessing of God in feeding men did quite wither away. It was indeed well said of the Prophet, Open thy mouth, and I will fill it, that we may know that we be hungry through our own fault,¹ whiles that we do not admit the goodness of God. But how unworthy soever we be & straight, yet the fatherly love of God breaketh through even unto the unworthy. Especially the generality of mankind doth testify that the benefits of God do never cease, wherein he appeareth to be our father.

Filling with meat and gladnesse. The vngodlinesse of men is more conuict in that, if they knew not God, because hee doeth not only set before their eyes, testimonies of his glory in his workes: but doth also appoint all things for their vse. For why doth the Sun & starres shine in the heauens, saue only that they may serue men? Why doth the raine fall from heauen? Why doth the earth bring foorth her increase, saue onely that they may minister food to men? Therefore God hath not set man vpon earth, that he may be an idle beholder of his workes as being set vpon a Theater, but to exercise himself in praising the liberalitie of God, whiles that he enioyeth the riches of heauen & earth. And now, is it not more than filthie frowardnesse, not to be moued with so great goodnes of god in the manifold abundance of thinges? To fill the hearts with meat doth signifie nothing els but to giue foode, which may satisfie the desires of men. By this word gladnes Paul and Barnabas do meane that God doth giue more to men according to his infinite goodnesse, then their necessitie doth require: as if it had been saide, that men haue meate giuen them not only to refresh their strength, but also to make their harts merie. If any man do obiect that it falleth out so oftentimes, that men doe rather mourne being hungrie, then reioyce beeing full. I aunswere, that that commeth to passe contrarie to the order of nature: namely, when ⟨p. 342⟩the Lorde shutteth his hand because of the sinnes of men. For the liberalitie of God should flow vnto vs abundantly of his owne accorde, as it is heere described by Paul and Barnabas, vnlesse it were kept backe by the lets of our vices. And yet there wes neuer so great barrennes, wherin the blessing of God in feeding men did quite wither away. It was indeed well said of the Prophet, Open thy mouth, and I will fill it, that wee may know that we be hungrie through our owne fault,¹ whiles that wee doe not admit the goodnes of God. But how vnworthie soeuer we be & streight, yet the fatherly loue of God breaketh through euen vnto the vnworthie. Especially the generalitie of mankinde doth testifie that the benefites of God doe neuer cease, wherein he appeareth to be our father.

1Psal. 81.11.

:916p. 342–343¶19

19 There came. Paul and Barnabas can hardly stay the people from doing sacrifice: but a company of knaves do with small ado persuade them to stone Paul whom of late they made a God. Whereby appeareth how much more men be bent unto superstition, then unto the true worship of God, & how arrogant superstition is, which will always bear the chief sway in appointing the worship of god. The servants of god seek no other thing, but to bring men under obedience of him, which is salvation and felicity alone. They challenge to themselves no Lordship, they hunt after no gain: and yet the world cannot abide them. For almost all men murmur: and now and then there rise tumults. Those who are thus stubborn against God, they be too to ready to believe seducers, & ⟨p. 343⟩willingly submit themselves to their tyranny. So the Pope had liberty to deceive at his pleasure, and not only to oppress miserable souls with slavery, but also cruelly to torment them. Whatsoever he commanded it was obediently received, and even at this day, though he make unpossible laws, yet dare no man once mutter against them. Nevertheless the yoke of Christ is sweet,¹ and yet few there be who will suffer it.

19 There came. Paul and Barnabas can hardly stay the people from doing sacrifice: but a companie of knaues doe with small adoe perswade them to stone Paul whom of late they made a God. Wherby appeareth how much more men be bent vnto superstition, then vnto the true worship of God, & how arrogant superstition is, which will alwaies beare the chief sway in appointing the worship of god. The seruāts of god seek no other thing, but to bring men vnder obedience of him, which is saluation and felicitie alone. They challenge to themselues no Lordship, they hunt after no gaine: and yet the world cannot abide them. For almoste all men murmure: and now and then there rise tumults. Those who are thus stubborn against God, they be too to readie to beleeue seducers, & ⟨p. 343⟩willingly submit themselues to their tyrannie. So the Pope had libertie to deceiue at his pleasure, and not onely to oppresse miserable soules with slauerie, but also cruelly to torment them. Whatsoeuer hee commaunded it was obediently receiued, and euen at this day, though he make vnpossible lawes, yet dare no man once mutter against them. Neuerthelesse the yoke of Christ is sweet,¹ and yet few there be who will suffer it.

1Mat. 11.30.

:919p. 343–344

They went to Derbe. It appeareth plainly by this that Paul was miraculously saved, seeing that on the morrow after he was cast out for dead, he taketh his journey being fresh & sound, whence it is also gathered what an invincible heart he bare against all evils & afflictions. For he creepeth not into a corner, where like an overworn soldier he may live idly: but he goeth to the same places, where he was uncourteously and cruelly handled but a little before. Notwithstanding Luke showeth that the church was first planted among the men of Derbe, he addeth afterward that Paul & Barnabas returned unto the Churches, which they had ordained, that they might confirm the Disciples, Whereby he giveth us to understand that the use of the word consisteth not in instruction only, whereby the hearer is only taught: but that it is also available for confirmation of faith in admonishing, exhorting & reproving, ⟨p. 344⟩And Christ doth not only command his ministers to teach, but also to exhort:¹ and Paul saith that the scripture is profitable, not only to teach, but also to exhort. Wherefore let not Pastors think that they have done their duty as they ought, when they have well trained up the people in true knowledge, unless they employ themselves to this part also. Again, let not the faithful neglect the word of God as if the reading and preaching thereof were unnecessary: because there is no man who hath not need of continual confirmation.

They went to Derbe. It appeareth plainly by this that Paul was miraculously saued, seeing that on the morrowe after hee was cast out for dead, he taketh his iourney being fresh & sound, whence it is also gathered what an inuincible heart he bare against all euils & afflictiōs. For he creepeth not into a corner, where like an ouerworn souldiar he may liue idlely: but he goeth to the same places, where he was vncourteously and cruelly handled but a little before. Notwithstanding Luke sheweth that the church was first planted among the men of Derbe, hee addeth afterward that Paul & Barnabas returned vnto the Churches, which they had ordained, that they might confirme the Disciples, Whereby hee giueth vs to vnderstand that the vse of the worde consisteth not in instruction only, whereby the hearer is only taught: but that it is also auaileable for confirmation of faith in adomonishing, exhorting & reprouing, ⟨p. 344⟩And Christ doth not only commaund his ministers to teach, but also to exhort:¹ and Paul saith that the scripture is profitable, not only to teach, but also to exhort. Wherefore let not Pastours thinke that they haue done their dutie as they ought, when they haue well trained vp the people in true knowledge, vnlesse they employ themselues to this part also. Againe, let not the faithfull neglect the woorde of God as if the reading and preaching thereof were vnnecessarie: because there is no man who hath not need of continuall confirmation.

12. Tim. 3.16

:920p. 344

And exhorting them. This was the principal way to confirm, in that they provoke the disciples who had before embraced the Gospel and did profess it, to go forward, by exhorting them. For we are far from being so ready and stout as we ought. Therefore our laziness needeth pricks, and our coldness must be warmed. But because GOD will have his exercised with divers combats, Paul and Barnabas admonish the disciples to be ready to suffer tribulation. A very necessary admonition, that we must go on warfare in this world that we may live well and godly. If the flesh should not molest us, if Satan should attempt nothing, if the wicked should not trouble us with some stumbling blocks, it were no such troublesome thing to persevere: because that were a sweet walk through a soft and pleasant way: but because there arise on every side, and every minute of an hour, infinite assaults which provoke us to fall away, there ariseth the hardness, and therefore is it that the virtue of constancy is so rare. Therefore to the end we may persist even unto the end, we must be prepared for war. But Luke speaketh not in this place only of the persecutions which the adversaries raise against us with drawn swords, and flaming fires: but he comprehendeth under the word tribulations all sorrows & miseries, whereunto the life of the godly is subject, not because the faithful alone are miserable: because this is the common state both of good and bad. Whence also cometh that famous proverb, It is the best, not to be borne: and the next, to die very quickly. But when as God doth oftentimes spare the wicked, and doth fat them with prosperity: he is more sharp and hard toward his children. For besides common molestations, they are oppressed peculiarly with many discommodities, and the Lord doth humble them with such exercises, keeping their flesh under correction least it wax wanton: he awaketh them, least they lie sleeping upon earth. Unto these are added the reproaches and slanders of the wicked: for they must be as it were the offscourings of the world. Their simpleness is laughed at: but they use wicked mocks and scoffs principally against God. Last of all, the lust of the wicked breaketh out into open violence.

And exhorting them. This was the principall way to cofirme, in that they prouoke the disciples who had before embraced the Gospel and did professe it, to goe forwarde, by exhorting them. For wee are farre from being so readie and stout as we ought. Therfore our lasinesse needeth prickes, and our coldnesse must bee warmed. But because GOD will haue his exercised with diuers cumbates, Paul and Barnabas admonishe the disciples to be readie to suffer tribulation. A very necessary admonition, that we must goe on warrefare in this worlde that wee may liue well and godlilie. If the flesh should not molest vs, if Satan shoulde attempt nothing, if the wicked shoulde not trouble vs with some stumbling blocks, it were no such troublesome thing to perseuere: because that were a sweete walke through a soft and pleasant way: but because there arise on euery side, and euery minute of an houre, infinite assaults which prouoke vs to fal away, there ariseth the hardnesse, and therfore is it that the vertue of constancie is so rare. Therefore to the ende wee may persist euen vnto the end, we must be prepared for warre. But Luke speaketh not in this place only of the persecutions which the aduersaries raise against vs with drawen swordes, and flaming fires: but he comprehendeth vnder the worde tribulations all sorrowes & miseries, whereunto the life of the godly is subiect, not because the faithfull alone are miserable: because this is the common state both of good and badde. Whence also commeth that famous prouerbe, It is the best, not to bee borne: and the next, to die very quickly. But when as God doth oftentimes spare the wicked, and doth fat them with ptosperitie: hee is more sharpe and harde towarde his children. For besides common molestations, they are oppressed peculiarly with many discommodities, and the Lorde doth humble them with such exercises, keeping their flesh vnder correction least it wax wanton: he awaketh them, least they lie sleeping vpon earth. Vnto these are added the reproches and slanders of the wicked: for they must be as it were the ofscourings of the world. Their simplenes is laughed at: but they vse wicked mocks and scofs principally against God. Last of all, the lust of the wicked breaketh out into open violence.

¶ THE LATTER BOOK OF THE Commentaries of M. John Calvin, upon the Acts of the Apostles.

¶ THE LATTER BOOKE OF THE Commentaries of M. Iohn Caluin, vpon the Acts of the Apostles.

CHAP. XIIII.

Reformers309

Puritans1,782

Westminster Assembly24

Evangelicals36

¶ THE LATTER BOOK OF THE Commentaries of M. John Calvin, upon the Acts of the Apostles.

¶ THE LATTER BOOKE OF THE Commentaries of M. Iohn Caluin, vpon the Acts of the Apostles.

CHAP. XIIII.