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         Title: Commentary on Acts - Volume 2
    Creator(s): Calvin, John (1509-1564)
                (Alternative)
                (Translator)
        Rights: Public Domain
    LC Call no: BS491
   LC Subjects:

                The Bible

                Works about the Bible
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   COMMENTARY

   UPON

   THE ACTS OF THE APOSTLES


   BY JOHN CALVIN



   EDITED FROM THE ORIGINAL ENGLISH TRANSLATION OF
   CHRISTOPHER FETHERSTONE, STUDENT IN DIVINITY,

   BY HENRY BEVERIDGE, ESQ



   VOLUME SECOND



   CHRISTIAN CLASSICS ETHEREAL LIBRARY
   GRAND RAPIDS, MI

   [1]http://www.ccel.org
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   CHAPTER 14
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   Acts 14:1-4

   1. And it came to pass at Iconium, that they went together [or at the
   same time] into the synagogue of the Jews, and 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. In the chapter last going before, Luke declared how Paul and
   Barnabas took in hand their embassage 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 [1] 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 and 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, but they shall not prevail,?
   (Jeremiah 1:19.)

   Now, whithersoever they fly, they carry with them the same courage [2]
   still; whereby it appeareth that they were not only furnished for one
   combat, but even for continual warfare; which Luke doth now prosecute.
   [3] He saith first, that they came to Iconium, and therewithal 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 Kata to auto, forasmuch as it signifieth among the
   Grecians, together, or at the same time, rather unto the Jews than unto
   Paul and 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. [4]

   That a great multitude believed. As Luke did before show the power of
   the Spirit in Paul and Barnabas, so now he commandeth another grace of
   God in that prosperous success which they had. For one only sermon
   which they made was not without fruit, but it brought forth many
   children of God, as well of the Jews as of the Gentiles. If one, or
   two, or a few, had believed, they might have thought that they sped
   well; but the Lord confirmeth them far better, when as they gather such
   plentiful fruit of their doctrine even in a short time. For they knew
   that so many hearts of men were converted to believe, not so much by
   their voice, as by the power of the Spirit; whereby they might also
   assure themselves that they themselves were defended by the
   outstretched hand of God, which did not a little encourage them.

   2. And those Jews which believed not Lo, they are persecuted now
   afresh, and that by the Jews, for they were like firebrands to inflame
   the minds of the Gentiles; for it is to be thought that the Gentiles
   could abide to hear the gospel preached, unless they had been incensed
   to resist by these fans. [5] I interpret kakosai in this place for to
   resist [6] with a malicious affection, or to enforce to do hurt. Under
   the name brethren, Luke comprehendeth, in my judgment, all the godly;
   to wit, that they were vexed and troubled whosoever embraced the
   gospel, as if some pernicious sect had risen to spread discord, to
   trouble the peace of the city, to shake the public state; yet if any
   had rather restrain it unto Paul and Barnabas I am not greatly against
   him.

   3. A long time. Luke declareth here, that Paul and 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 [7]
   that there was cause of fear offered them. Whence we gather that they
   stood stoutly, and that through rare constancy and courage they counted
   all dangers as nothing, until they were compelled by violence to depart
   to another place. This clause, epi kurio, may be expounded diversely,
   either that they behaved themselves stoutly in the Lord's cause, or
   that they trusted to his grace, and were thereby encouraged. I have
   followed that which was more common, that they behaved themselves
   freely and 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 [that] he
   approveth the doctrine by signs and miracles. For seeing that they knew
   thereby that the Lord was present with them, and 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, and 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 and 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 because we be wrong and perverse interpreters of them, lest
   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's doctrine going before they might be
   brought unto the pure worship of God.

   Whence we may easily gather how foolishly the Papists deal, when as
   they endeavor to lead away the world from the reverence of God and the
   gospel by bare miracles. For we must hold that principle, that those
   miracles which came from God at any time did never tend to any other
   end but that the gospel might have his perfect and full authority.

   Now must we see whether the gospel command us to call upon the dead, to
   burn incense to idols, to translate unto reigned 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 than that these
   superstitions should take place. Whereupon it followeth that the
   Papists do wickedly make engines of the shoars [8] 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's 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 savor of
   death unto death to the reprobate, (2 Corinthians 2:16) 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.

   4. The multitude was divided. The most troublesome part of the tragedy
   [9] followeth now, for the city is divided into two parts; and at
   length Paul and Barnabas (being enforced by the uproar of the people)
   depart unto another 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 than to cause discord;
   but the forwardness of men causeth that the gospel, which ought to be
   the bond of unity, 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, [10]
   whereby some were brought unto Christ. The Spirit of God pronounceth
   this to the praise, and not the shame, of Paul and Barnabas. The same
   rule must we observe at this day, lest the gospel be burdened with
   false envy, if it bring not men together [11] 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 favor again with
   God, than that disagreeing with him continually, they should have peace
   with the world. [12]
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   [1] ?Verum quamvis duciter accepti,? but however harshly they were
   received.

   [2] ?Animi praesentiam,? presence of mind.

   [3] ?Quod Lucas nunc prosequitur,? as Luke now relates in detail.

   [4] ?Ut invidiam fugitent, aut periculem formident,? from shunning
   envy, or dreading danger.

   [5] ?Nisi liabellis illis accensae fuissent ad resistendum,? had not
   these like fans kindled their resistance.

   [6] ?Inficere,? to infect.

   [7] ?Innnib,? he intimates.

   [8] ?Fulturis,? the props or stays.

   [9] ?Catastrophe,? the catastrophe.

   [10] ?Schismate,? by a schism.

   [11] ?Omnes pariter,? all alike.

   [12] ?Mundi pac.?
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   Acts 14:5-10

   5. And when there was an assault made of the Gentiles and Jews,
   together with their rulers, to do them violence, and to stone them, 6.
   When they knew the matter, they fled into cities of Lycaonia, to Lystra
   and Derbe, and to the country lying nigh there about on every side: 7.
   And there they preached the gospel. 8. And there sat a certain man at
   Lystra, impotent in his feet, who had been lame from his mother's womb,
   neither had he ever walked. 9. This man heard Paul speak: who,
   beholding him, and seeing that he had faith to be healed, 10. Said with
   a loud voice, Arise upright upon thy feet. And he leapt up and walked.


   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 favorers 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, lest they [13] throw themselves headlong into
   death, yet their constancy in preaching the gospel doth 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 willfully into the hands of their
   enemies, of them to be murdered, and yet they do not foreslow [abandon]
   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 itself to do their duty.

   8. A certain man at Lystra. Luke reciteth one miracle which we may
   think [14] was one of many; but there was mention made of it alone by
   reason of the famous event. For we shall see by and by what happened.
   Luke reckoneth up the circumstances, which do more plainly set forth
   the power of God, when he saith that the man did never walk, and that
   he was a cripple even from his mother's womb, and that he was suddenly
   healed by the voice of Paul alone before the eyes of all men, and that
   his legs, which were dead, were made nimble, so that he leapt up
   without making any stop. [15]

   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's 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 everything by and by, [16] 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. [17] 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 [18] miracles, which
   many of God's children do want, who are, notwithstanding, indued with
   the Spirit of adoption.

   Whom when Paul beheld steadfastly. We know how doubtful and how
   deceitful a thing the countenance of man is, therefore there could no
   sure judgment be given thereby of faith, which hath God alone to be
   witness thereof; but, as I have already said, the cripple's faith was
   revealed to Paul by the secret inspiration of the Spirit, as he was to
   the apostles their only guide and master to work miracles.

   10. He said with a loud voice. Many old books, [19] and those of great
   credit, add, ?I say to thee in the name of Jesus Christ,? and surely we
   see how careful the apostles were to magnify the name of Christ in all
   miracles; therefore I think that that was expressed by Luke, and yet we
   cannot find it commonly now in the printed books, [copies.] Whereas
   Luke saith afterward, that the lame man leapt up, it serveth not only
   for the commendation of God's power, but also such readiness and
   willingness to obey did testify that he was rightly prepared by the
   Lord; so that he did already walk in mind when as his feet were as yet
   dead. Although his speed in rising made the power of God more manifest,
   to which end also Paul exalted his voice, that the sudden change might
   the more move the multitude.
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   [13] ?Temere,? rashly, omitted.

   [14] ?Probabile est,? it is probable.

   [15] ?Sine difficultate,? without difficulty.

   [16] ?Protinus,? forthwith.

   [17] ?Hujus accessionis,? of this accession.

   [18] ?Locum,? room for.

   [19] ?Codices,? manuscripts or copies.
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   Acts 14:11-13

   11. Furthermore, when the multitude had seen what Paul had done, they
   lifted up their voice, saying, in the speech of Lycaonia, Gods being
   made like to men are come down to us. 12. And they called Barnabas,
   Jupiter, and Paul, Mercurius, because he was the captain of the speech.
   [20] 13. And Jupiter's priest, which was before their city, bringing
   bulls and crowns [chaplets] unto the gates, would have done sacrifice
   with the multitude.


   11. Furthermore, the multitude. This history doth abundantly testify
   how ready and 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.
   Indeed, it is no such wonder, that the barbarous men fell unto
   superstition which they had learned [21] from their childhood, so soon
   as they saw the miracle. But this vice is too common every where, and
   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, and be the more sober, lest
   we happen with the sense of the flesh to corrupt (whereunto we are so
   bent) the power of God, which shineth and appeareth to us for our
   salvation. And no marvel if the Lord would have only a few miracles
   wrought, and that for a short time, lest 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. [22]

   Gods like to men. This was an opinion drawn from old fables, which,
   notwithstanding, took the beginning of truth. [23] 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 carne not
   of nothing, [24] 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 diverse jugglings
   delude them. This is of a truth, whatsoever was God's, whensoever it
   went with the infidels, [25] it was corrupt by their wicked inventions.
   The same must we likewise think of sacrifices, wherein God did exercise
   his [26] even from the beginning, that they might have the external
   signs of godliness and 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. [27] But it was
   evil done, in that they forge to themselves false gods in Paul and
   Barnabas, according to the old [wonted] error, for what is the cause
   that they prefer Barnabas before Paul, save only because they follow
   the childish surmise [fiction] concerning Mercury, the interpreter of
   the gods, in which they had been nourished? By which example we are
   taught what a mischief it is to be accustomed and 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.

   13. Also Jupiter's priest. Though Luke doth not express with what
   affection he [this priest] 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 by and by have followed, that Jupiter was
   more delighted in the temple of Lystra than in any other. And so soon
   as such superstition hath once filled the minds of men, they spare no
   cost to offer sacrifice. [28] The world is indeed of itself inclined to
   this, but then came the sacrificing priests, who are like fans and
   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 [license] to deceive, whilst
   that the sacrificing priests set nets to get gain, and the people are
   delighted to have errors confirmed.
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   [20] ?Dux esset sormonis,? took the lead in speaking.

   [21] ?Imbiberant,? had imbibed.

   [22] ?Numen quodlibet. a se confictum,? any kind of deity reigned by
   themselves.

   [23] ?Originem a veritate duxerant,? had derived their origin from
   truth.

   [24] ?Non fuisse de nihilo confictum,? was not reigned without some
   foundation.

   [25] ?Ubi ad infideles transiit,? when it was transmitted to
   unbelievers, the heathen.

   [26] ?Fideles suos,? his believing people.

   [27] ?Recte hactenus,? so far right.

   [28] ?Donaria,? gifts.
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   Acts 14:14-18

   14. Furthermore, when the apostles, Barnabas and Saul, had heard,
   rending their garments, they ran in into the, press, crying, 15. And
   saying, Men, why do ye these things? We be also men subject to like
   miseries as you are, preaching to you that you turn from those vain
   things unto the living God, who hath made heaven and earth, and the
   sea, and whatsoever are in them: 16. Who in times, past suffered all
   nations to walk in their own ways, 17. Though he left not himself
   without witness, doing good, giving to us from heaven rain and fruitful
   times, replenishing with food and gladness our hearts. 18. And when
   they had thus said, they scarce appeased the multitude, that they
   should do [from doing] sacrifice to them.


   14. When the apostles had heard. In that Paul and Barnabas rent their
   garments, and leapt into the midst of the multitude, it appeareth
   thereby how zealous they were for the glory of God; [no;] being content
   only to speak to the people, [29] they troubled the preparation of the
   sacrifice so much as they are able. It cometh to pass sometimes that
   even hypocrites refuse excessive honor; but they rather provoke the
   simple to give it them with their reigned 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, (2 Corinthians 11:27) 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, than a husband is vigilant to defend
   his wife's chastity.

   Therefore, we must take good heed that we suffer not that honor to be
   given us which may darken the glory of God; but rather so soon as there
   appeareth any profaning of God's 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 imbued with zeal, yet
   there is no one of the godly which ought 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?
   (Psalms 69:10.)

   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? When as
   the world abuseth their names and persons unto superstition, it
   thinketh it doth them a great pleasure; but it is greatly deceived. For
   they will stand up first against their worshippers, and will indeed
   declare that they never make more account of anything, than that the
   worship of God might remain whole and sound to him. Moreover, there can
   be no greater injury done to them, than when the honor which is taken
   from God is given to them; which must needs be when any divine thing is
   ascribed and given them.

   Whereas Luke saith that Paul and Barnabas did rent their garments, it
   appeareth by other places of Scripture that this rite and custom was
   used among the men of the east country, so often as they would by
   external gesture express either great sorrow or detesting of any thing.
   When Luke calleth Barnabas an apostle together with Paul, he extendeth
   the signification of the word farther than unto the chief [primary]
   order which Christ appointed in his Church; like as Paul maketh
   Andronicus and Junias excellent among the apostles. But if we should
   speak properly, they were evangelists and not apostles; unless
   peradventure because Barnabas was made Paul's fellow in office, we
   place them both in like degree of office, so may he be truly called an
   apostle.

   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 instead 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 human 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 color also
   have the Papists colored their idolatry, who worship rather the dead
   men's bones, stones and wood, than living men in whose nostrils is
   breath. [30] 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, and worship us as gods. If
   idolatry be handled generally, this shall be a perpetual reason to
   condemn it, and shall alone be sufficient enough, that the perfect and
   whole worship of godliness is due to God alone, and that therefore it
   is profaned, so soon as it is in any point given to creatures, whether
   they be angels, or men, or stars. 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 diverse calamities, had a fit reason to reprove the fury and
   madness of the people.

   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 embassage is, that all reigned
   godheads wherewith the world hath hitherto been deceived may be done
   away and perish. And this is a general doctrine, whereby they do not
   only appease the present madness, but also reprehend all manner [of]
   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
   indeed of the Word, because they spake to the Gentiles. But because God
   is no otherwise rightly worshipped than according to his appointment,
   it followeth out of Paul's words, that so soon as men depart from that
   worship which God hath commanded and doth allow, [approve,] they are
   wearied foolishly and vainly with a vain and unprofitable labor. For
   that religion wherein God hath not the preeminence is nothing worth,
   neither 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, [neglected,] to bring men unto
   the true God alone, after that they had forsaken idols. They turned,
   indeed, the name of an idol sometimes into the name of God, but under
   that color they did nevertheless cherish the old errors, which they
   should have endeavored to redress. So the priests of France begat the
   single life of great Cybele. [31] Nuns came in place of the vestal
   virgins. The church of All Saints succeeded Pantheon, (or the church of
   All Gods; [32] ) 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 [masked] 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; but the name of God is mixed with profane pollutions, and God
   himself is brought into a filthy stall. Wherefore, let us remember that
   the apostles did not only employ themselves to overthrow idolatry which
   had long time reigned in former ages, but did also take great heed that
   pure religion might reign afterward, having put all corruptions to
   flight.

   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 that
   Paul and Barnabas spake to the Gentiles, they should have in vain
   essayed to bring them [33] unto Christ. Therefore, it was expedient for
   them to begin with some other point, which was not so far separate from
   common sense, [perception,] 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 than one. Paul and
   Barnabas show, on the contrary, that there is but one Creator of the
   world. After that that reigned 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 and
   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, and after what sort he will be worshipped of
   men.

   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 [34]
   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, [ages,] and if the world have
   wandered without reason and judgment, 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 aid 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 doth 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.

   Their ways. If he had only said that men were deceived until that time
   through God's sufferance, we might easily gather thereby that all men
   can do nothing else but err, so long as they be not governed of God.
   Yet he speaketh far more plainly when he calleth errors the ways of
   men. For we are plainly taught by this what the wisdom and
   understanding of man's mind can do in beholding and keeping the way of
   salvation. All people [nations] (saith he) have walked in their own
   ways; that is, they have wandered in darkness and death. It is all one
   as if he should say, that there is no sparkle of true reason in all the
   whole world.

   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; and the examples 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 diverse
   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
   [relapsed] straightway to the same vices. Therefore, there is nothing
   more deadly than 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
   worlds; but because it is oftentimes hid from us, it is our duty
   reverently to wonder at his secret counsel. We must, indeed, confess
   that the world was worthy of [deserved] such destruction; but there can
   no other reason be brought why the Lord had mercy rather on one age
   than 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, the time of fullness, (Galatians 4:4,) lest 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 and 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? (Genesis 9:9.) 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. 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.

   17. Notwithstanding, he did not suffer himself to be without witness.
   Paul and Barnabas take from the Gentiles in this place the cloak
   [pretext] of ignorance. For how greatly soever men please themselves in
   their own inventions, being at length convicted of error, they fly unto
   this fortress, [asylums] that they ought to bear no blame; [35] but
   that God was rather cruel, who did not vouchsafe so much as. with one
   hiss to call those back whom he saw perish, [perishing.] Paul and
   Barnabas cut off [36] this frivolous objection, when they show that God
   lay hid in such sort, that he [still] 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, (Hebrews 11:3.) 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 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.

   Giving rain and fruitful seasons. God hath, indeed, revealed himself to
   all mankind by his word since [from] the beginning. But Paul and
   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
   been buried long thee, therefore they say only, that God was showed by
   natural arguments, [evidences.] And it is to be thought that they did,
   in such sort, set forth the magnificence and greatness of the works of
   God as became them; but it was sufficient for Luke to touch the (sums
   and) chief points of matters. Neither do I so understand it, that they
   intreated subtlety, and after the manner of the philosophers, of the
   secrets of nature, for they spake unto an unlearned multitude;
   therefore it behooved 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; [37] 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, and 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 [ingratitude] to suppress the
   glory of God, wherein they betrayed their impudence.

   Filling with meat and gladness. The ungodliness of men is more convict
   in that, if they knew not God, because he cloth 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 and 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 work, as being set upon a
   theater, but to exercise himself in praising the liberality of God,
   whilst that he enjoyeth the riches of heaven and earth. And now, is it
   not more than filthy forwardness [depravity] 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, than 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 hearts 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 the
   Lord shutteth his hand because of the sins of men. For the liberality
   of God should flow unto us abundantly of his [its] 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,
   (Psalm 81:10,) that we may know that we be hungry through our own
   fault, whilst that we do not admit the goodness of God. But how
   unworthy soever we be and straight, [38] 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.

   18. When they had said thus. Luke said before that they did not only
   use words, but they ran also with violence into the multitude. [39] Now
   he addeth, that the fury of the people was scarce appeased [40] with
   that vehemency, whereby appeareth how mad and untamed the heat of the
   world is toward idolatry. For if they believe the [them] gods, why do
   they not believe their word, whereby they put from them false honor?
   But all idolaters are sick of this disease, that they are oftentimes
   ready to shake off the yoke, unless religion be subject to their will
   and pleasure. Wherefore, no marvel if the prophets say oftentimes that
   men are carried into the blind affection of superstitions, even as
   brute beasts are carried into their lust.
     __________________________________________________________________

   [29] ?Verbis non contenti,? not contented with words.

   [30] ?Quam vivos et spitantes homines,? than living, breathing men.

   [31] ?Sic Galli sacrifici magnae Cybeles caelibatum genuerunt,? so the
   priests of Gaul gave rise to the celibacy of great Cybele.

   [32] ?Pantheo successit Pantagion,? Pantagion (All Saints) succeed
   Pantheon, (All Gods.)

   [33] ?Statim,? forthwith, omitted.

   [34] ?Debere praejudicium fieri,? that any thing should be prejudged,
   (any judgment should be founded on.)

   [35] ?Nullum sibi debere culpam imputari,? that no blame ought to be
   imputed to them

   [36] ?Anticipant,? anticipate.

   [37] ?Vegetat,? causes it to vegetate.

   [38] ?Sed quam libet simus restricti,? but however we may be restrained
   (in ourselves.)

   [39] ?Sed etiam cure impetu irruisse in turbam,? but also rushed
   impetuously among the multitude.

   [40] ?Repressum,? repressed.
     __________________________________________________________________

   Acts 14:19-22

   19. And there came from Antioch and Iconium Jews, by whom the
   multitudes were persuaded, and when they had stoned Paul, they cast him
   out without the city, thinking that he was dead. 20. And as the
   disciples stood about him, he arose and entered into the city: and on
   the morrow he went forth with Barnabas to Derbe. 21. And when they had
   preached the gospel to this city, and had framed malay disciples, they
   returned to Lystra, and to Iconium, and Antioch, 22. Strengthening the
   souls of the disciples, and exhorting them to continue in the faith,
   and that through many afflictions we must enter into the kingdom of
   heaven.


   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 than unto the true worship of God,
   and 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 ready to believe seducers, and
   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
   impossible laws, yet dare no man once mutter against them.
   Nevertheless, the yoke of Christ is sweet, (Matthew 11:30,) and yet few
   there be who will suffer it.

   Therefore, in this history is most lively painted out unto us the
   forwardness of the world. Paul might have reigned under the title of
   Mercury, with the commendation of all men; he will not be a god.
   Because he serveth Christ faithfully, he is stoned. His constancy is
   commended, to the end we may follow it. He was indeed wonderfully
   delivered by the Lord; but as touching himself he suffered a most cruel
   kind of death. Therefore, we must make like account of this testimony,
   which he doth also recite in the Second Epistle to the Corinthians, (2
   Corinthians 11:25,) as if he had been slain. Furthermore, we need not
   doubt but that the common sort made insurrection against him
   outrageously. [41] So that, what violence soever the wicked do to the
   servants of Christ, it is never called in question; the laws are whist,
   [silent;] judgments cease; the magistrate is asleep; there is no patron
   to be found.

   20. As the disciples. Though no man defended Paul, yet Luke showeth
   that the godly were desirous of his life; [42] yet they did so moderate
   themselves, lest they should attempt anything with great danger to no
   end, seeing they could not help him unless it were done privily. And
   surely we must always mark what the Lord hath brought to our hand. If
   I, standing upon the bank, shall see a man in the midst of the water,
   and cannot reach him my hand when he is like to be drowned, [43] what
   is remaining for me to do but to commend him to the Lord? And [but] if
   there be any hope to help him, then must I endanger myself. [44]
   Therefore, we will not say that Saint Paul was left alone by the
   disciples through sloth, seeing they could not help him; and they
   declare their love and care when they stand about him after he is cast
   out.

   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 and sound; whence it is
   also gathered what an invincible heart he bare against all evils and
   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 and Barnabas returned unto the churches
   which they had ordained, that they might confirm the disciples; whereby
   by 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,
   and reproving. And Christ doth not only command his ministers to teach,
   but also to exhort; and Paul saith that the Scripture is profitable not
   only to teach, but also to exhort, (2 Timothy 3:16.) Wherefore, let not
   pastors think that they have done their duty as they ought, when they
   have well trained up their 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.

   22. 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 [45] as we ought. Therefore our laziness needeth
   pricks, and our coldness must be warmed. But because God will have his
   exercised with diverse 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,
   [moment,] infinite assaults, which provoke us to fall away, there
   ariseth the hardness, [46] 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 and miseries
   whereunto the life of the godly is subject; not because the faithful
   alone are miserable; because this is the common state both of the good
   and bad. Whence also cometh that famous proverb, It is the best not to
   be born; and the next to die very quickly. [47] But when as God doth
   oftentimes spare the wicked, and doth fat them with prosperity, he is
   more sharp and hard, [48] 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 lest it wax wanton; he awaketh them, lest 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 [49] wicked mocks
   and scoffs, principally against God. Last of all, the lust of the
   wicked breaketh out into open violence; so that they have need to
   strive [50] with many tribulations, and it cannot be but that all their
   life shall be envied and unquiet amidst so many enemies. But this is
   the best comfort, and which is sufficient enough to confirm their
   minds, that this way (though it be hard and sharp) leadeth unto the
   kingdom of heaven. For we gather by this that the miseries of the godly
   are more happy than be all the doting dainties and delights of the
   world.

   Therefore, let us remember, first, that this condition is set down for
   us, that we suffer many tribulations; yet let us also remember to add
   this, to mitigate the bitterness thereof, that by them we be brought
   unto the kingdom of God. Furthermore, their babbling is frivolous, [51]
   who gather hereby that patience is a work which deserveth eternal
   salvation, seeing that the cause of salvation is not in this place
   handled, but after what sort God useth to handle his in this world; and
   the comfort is added, not to extol the dignity and merit of works, but
   only to encourage the godly, that they faint not under the burden of
   the cross. All mankind, as we have said before, as well one as other,
   is subject to many miseries; but the afflictions of the reprobate are
   no thing else to them but the very entry of hell; but these turn to the
   saints to an happy and joyful end, and for them they fall out well; and
   so, consequently, they be helps for salvation, because they take part
   with Christ. [52] We must note that Paul and Barnabas being not content
   with the plural number, do plainly set down many tribulations, lest any
   man, after he hath suffered one or two, or [53] a few, do at length
   sink down. [54] Therefore, let the faithful think that they must pass
   through continual miseries; that done, let them prepare themselves not
   for one kind of persecution only, but for diverse kinds. For though God
   handle some men more courteously and gently, yet doth he pamper none of
   his so daintily that he is free from all tribulations.
     __________________________________________________________________

   [41] ?Quin tumultuose in eum insurrexeret vulgus,? that the mob rose
   tumultuously against him.

   [42] ?De ejus vita sollicitos,? were anxious for his life.

   [43] ?Naufrago,? when shipwrecked.

   [44] ?Periculum subire,? run the risk.

   [45] ?Prompti et strenui,? prompt and strenuous.

   [46] ?Difficultas,? difficulty.

   [47] ?Optimum est non nasci; proximum vero, quam citissime mori,? the
   best thing is not to be born; the next best to die as soon as possible.

   [48] ?Austerior est ac durior,? he is more harsh and austere.

   [49] ?Maxime uruntur,? they are most of all stung by. The translator
   appears to have read ?utuntur.?

   [50] ?Valde infesta,? exceedingly troubled.

   [51] ?Futilis et stulta,? futile and foolish.

   [52] ?Communicant cum Christo,? make them to be partakers with Christ.

   [53] ?Aut saltem paucis,? or at least a few.

   [54] ?Tandem succumbunt,? at length succumb.
     __________________________________________________________________

   Acts 14:23-28

   23. And when by voices [suffrages] they had ordained them elders
   through all churches, having prayed with fasting, they commended them
   to the Lord, in whom they had believed. 24. And passing over through
   Pisidia, they came to Pamphylia. 25. And when they had spoken the word
   at Perga, they went down to Attalia: 26. And thence they sailed to
   Antioch, from whence they were commended to the grace of God unto the
   work which they had fulfilled. 27. And when they were come, when the
   Church was gathered together, they showed what great things God had
   done by them, and that he had opened to the Gentiles the door of faith.
   28. And they were there no small time with the disciples.


   23. When they had ordained elders. By this it appeareth sufficiently,
   that it is not enough if men have been once taught the doctrine of
   godliness, and to have [hold] the sum of faith, unless they go forward
   continually; therefore, Christ did not only send his apostles to preach
   the gospel, but he commanded also that there should be pastors
   appointed, that the preaching of the gospel might be perpetual and in
   daily use. Paul and Barnabas do mark that this order was set down by
   Christ, when they assigned pastors to every church, lest, after their
   departure, doctrine should cease and be whisht, (silent.) Furthermore,
   this place teacheth, that the Church cannot want an ordinary ministry,
   neither can any be counted Christians before God but those who, during
   their whole life, are willing to learn. I take it that those are called
   elders, in this place, who had the office of teaching enjoined them;
   for it appeareth by Paul that some were only censors of manners, and
   such as had authority to punish enormities, (1 Timothy 5:17.) Now,
   forasmuch as Luke saith, that they were set over every church, the
   difference between their office and the office of the apostles is
   gathered hence. For the apostles had no certain place of abode, but
   they went to and fro to found new churches; but pastors were set and
   appointed, every man to his own church, and were, as it were, placed to
   watch [55] over their congregations.

   Had ordained by election. The Greek word cheirotonein doth signify to
   decree, or ordain a thing, by lifting up the hands, as they used to do
   in the assemblies of the people. Notwithstanding, the ecclesiastical
   writers do often use the word cheirotoneia, in another sense; to wit,
   for their [the] solemn rite of ordaining, which is called in Scripture
   laying on of hands. Furthermore, by this manner of speech is very
   excellently expressed the right way to ordain pastors. Paul and
   Barnabas are said to choose [56] elders. Do they this alone by their
   private office? [57] Nay, rather they suffer the matter to be decided
   by the consent of them all. [58] Therefore, in ordaining pastors the
   people had their free election, but lest there should any tumult arise,
   Paul and Barnabas sit as chief moderators. Thus must the decree of the
   council of Laodicea be understood, which forbiddeth that the people
   have liberty granted them to elect. [59]

   They having prayed with fasting. They had a double end and reason of
   their prayer; the first, that God would direct them with the spirit of
   wisdom and discretion to choose the best and most meet men, for they
   knew that they were not furnished with so great wisdom but they might
   be deceived; neither did they so much trust to their diligence, but
   that they knew that the principal point did consist in the blessing of
   God, as we see men's judgments err daily where the heavenly government
   is not, and that all their labor is nothing worth where the hand of God
   is not. These be the true signs and tokens [60] of the godly to call
   upon the Spirit of God, that he may govern their counsels. And if so be
   it this rule be to be observed in all businesses so often as the
   government of the Church is in hand, which dependeth wholly upon his
   will and pleasure, we must [61] beware that we attempt nothing unless
   we have him for our guide and governor. And the second end of their
   prayer was, that God would furnish with necessary gifts those pastors
   which were chosen. For it is a harder matter to fulfill such a function
   faithfully as a man ought, than that man's strength is sufficient for
   it. Therefore, they crave God's help even in this part also, having
   Paul and Barnabas for their authors.

   They fast likewise, that even that may be a help [62] to stir up the
   ferventness of their prayers; for we know how great our coldness is
   otherwise. Not because it is always necessary that we should pray
   fasting, seeing that God doth invite even those who are full to give
   thanks; but when we are urged by any necessity to pray more fervently
   than we used commonly to do, this is a very profitable provokement. And
   now we have already declared what a weighty matter the choosing of
   pastors is, wherein the soundness of the Church is handled. Wherefore,
   no marvel if Luke write that they used extraordinary prayers. And it is
   profitable for us to mark this use, and other [uses] of fasting, lest
   we imagine with the Papists that it is a meritorious work, or lest we
   place the worship of God in it, seeing it is of itself nothing, neither
   is it of any importance with God, save only inasmuch as it is referred
   unto another end. [63]

   They committed themselves to the Lord. We gather hereby, first, what
   great care Paul and Barnabas had for the salvation of those who, by
   their industry, [64] were turned unto the Lord; for they testify, that
   in this infirmity of the flesh men be subject to more dangers, than
   that their faith can continue steadfast through his [its] own strength.
   Therefore, this is the only refuge and aid, if the Lord keep them
   continually whom he hath once received. And when Luke saith, that they
   were commended to God in whom they believed, there cometh no small
   confidence hence unto us; because he assigneth this office to God as
   proper to him, to save and defend all those who by true faith have
   embraced his word.

   24. Passing through Pisidia. We have already said that Paul and
   Barnabas came to Antioch of Pisidia. Being now about to return to
   Antioch of Syria, whence they were sent away, they go through
   Pamphylia, which is the middle region toward the mount Taurus. And
   Perga and Attalia are cities lying near together. And whereas Luke
   saith, that they preach the Word in the one only, we may thereby guess
   that they had not opportunity offered them everywhere to teach, which
   they were wont to neglect or let pass nowhere.

   26. When they had been commended. Luke might have said that they were
   ordained there to be the apostles of the Gentiles; but by a circuit of
   words [65] he doth more plainly express that they were neither sent
   away of men, neither did they attempt any thing trusting to their own
   strength, but that their whole journey, together with the success, was
   committed to God, the author thereof. Therefore, their preaching was no
   man's work, but a work of the grace of God. And the word grace is
   referred as well unto the power and efficacy of the Spirit, as also
   unto all the rest of the signs of favor; because all those gifts be
   free which God bestoweth upon his servants. And the sentence may be
   thus resolved, that they prayed God that he would show forth his grace
   to further the labors of his servants.

   27. After they had called the Church together. As those who return from
   an embassage used to give an account of their acts, so Paul and
   Barnabas declared to the Church all the sum of their voyage, that it
   may thereby appear what good success they had, and how faithfully they
   behaved themselves in their office; and also that they may exhort the
   faithful to give thanks to God, as the thing itself gave them large
   matter; [66] therefore Luke saith, Not that they did extol the things
   which they themselves had done, but whatsoever things the Lord had done
   by them. It is word for word with them; but according to the phrase of
   the Hebrew tongue, it is all one as if it had been said, in them, or by
   them, or towards them, or simply to them, in the dative case. Therefore
   Luke doth not say sun autois, but meta auton; which I say for this
   cause, lest any unskillful man ascribe some part of the praise to Paul
   and Barnabas, as if they had been partners with God in the work;
   whereas he doth rather make him the only author of all those famous
   facts which they had done.

   Luke addeth immediately after, that the Lord had opened the door of
   faith to the Gentiles; for though they were sent unto the Gentiles, yet
   the strangeness [novelty] of the matter causeth them to wonder not a
   little; and not only the sudden change did make the Jews astonished,
   but also because it was to them as it were a monster, that unclean men,
   and such as were strangers [67] from the kingdom of God, should be
   mixed with the holy seed of Abraham, that they might both together make
   one and the same Church of God. They are now taught by the event
   itself, that it was not for nothing that there were apostles sent to
   them. Moreover, it is said that the door of faith was set open to the
   Gentiles, not only because the gospel was preached to them with the
   external voice, but because, being illuminated by the Spirit of God,
   they were called effectually unto the faith. The kingdom of heaven is
   indeed set open to us by the external preaching of the gospel; but no
   man entereth in save he to whom God reacheth out his hand; no man
   draweth near unless he be drawn inwardly by the Spirit. Therefore, Paul
   and Barnabas show and prove by the effect that their calling was
   approved and ratified by God, because the faith of the Gentiles was, as
   it were, a seal engraven by the hand of God to establish the same, as
   Paul saith, (Romans 16:25; 2 Corinthians 3:7.)
     __________________________________________________________________

   [55] ?Ad praesidium,? as a guard.

   [56] ?Eligere,? to elect.

   [57] ?An soli hoc privato officio faciunt,? do they alone do this by
   their peculiar office?

   [58] ?Omnium suffragiis,? by the suffrages of all.

   [59] ?Plebi electionem permitti,? election to be given (left) to the
   people.

   [60] ?Auspicia,? auspices.

   [61] ?Sollicite,? anxiously.

   [62] ?Adduntur jejunia, tamquam adminicula,? fastings are added as
   helps.

   [63] ?Nisi quatenus alio refertur,? except in so far as it has
   reference to something else.

   [64] ?Cura et labore,? by their care and labour.

   [65] ?Verborum circuitu,? by a circumlocution.

   [66] ?Amplum materiam,? ample materials.

   [67] ?Impuros et alienos,? impure men, aliens.
     __________________________________________________________________
     __________________________________________________________________

   CHAPTER 15
     __________________________________________________________________

   Acts 15:1-5

   1. And certain which came down from Judea did teach his brethren, that
   unless they should be circumcised according to the manner of Moses,
   they could not be saved. 2. And when there arose sedition, and
   disputing not a little to Paul and Barnabas against them, they
   appointed that Paul and Barnabas, and certain other of them, should go
   up to the apostles and elders to Jerusalem about this question. 3. And
   when they were sent by the Church, they passed through. Phenice and
   Samaria, declaring the conversion of the Gentiles, and they brought
   great joy to all the brethren. 4. And when they were come to Jerusalem,
   they were received of the Church, and of the apostles and elders, and
   they showed what things soever God had done with them. 5. And there
   arose certain of the sect of the Pharisees which believed, saying,
   That, it was needful that they should be circumcised, and to declare
   that the law of Moses must be kept.


   1. When Paul and Barnabas had endured many combats against the
   professed enemies of the gospel, Luke doth now begin to declare that
   they were tried by domestic war; so that it was meet that their
   doctrine and ministry should be proved by all means, to the end it
   might the better appear that they were furnished by God, and armed
   against all the assaults of the world and Satan. For that was no small
   confirmation for their doctrine, in that being shaken and battered with
   so many engines, it stood nevertheless, neither could the course
   thereof be broken off by so many hindrances. Therefore, to this end
   doth Paul boast that he suffered fights without and terrors within, (2
   Corinthians 7:5.) This history is most worthy the noting; for though we
   do naturally abhor the cross and all manner [of] persecution, yet civil
   and domestic discord is more dangerous, lest haply they discourage us.
   [68] When tyrants bend their force and run violently upon men, flesh
   indeed is afraid; and all those who are not endued with the spirit of
   fortitude do tremble with all their heart; but then their consciences
   are not properly touched with any temptation. For this is known to be
   as it were the fatal estate of the Church. But when it falleth out so
   that the brethren go together by the ears, and that the Church is on an
   uproar within itself, it cannot be but that weak minds shall be
   troubled and also faint; and especially when the controversy is about
   doctrine, which alone is the holy bond of brotherly unity. Finally,
   there is nothing which doth more indamage the gospel than civil
   discord, because it doth not only pierce and wound weak conscience, but
   also minister occasion to the wicked to backbite.

   Wherefore, we must diligently note this history, that we may know that
   it is no new example, if among those who profess the same gospel there
   arise some wranglings and strife about doctrine, when proud men can get
   them a name, (whereof they are so furiously desirous,) by no other
   means but by bringing in their own inventions. It is certain, that as
   there is but one God, so there is but one truth of this God. [69]
   Therefore, when Paul goeth about to exhort the faithful unto mutual
   consent, he useth this argument, ?One God, one faith, one baptism,?
   etc., (Ephesians 4:6.) But when we see wicked men arise, who go about
   to divide [rend] the Church by their factions, and also either to
   corrupt the gospel with their false and filthy [spurious] inventions,
   or else to bring the same in suspicion, we ought to know the subtlety
   [artifice] of Satan. Therefore, Paul saith elsewhere that heresies come
   abroad, that those who are tried may be made manifest, (1 Corinthians
   11:19.) And, assuredly, the Lord doth wonderfully make void the
   subtlety of Satan, in that he trieth the faith of his by such trials,
   and doth beautify his word with worthy and excellent victory; and
   causeth the truth to shine more clearly which the wicked went about to
   darken. But it is very convenient to weigh all the circumstances of the
   history which Luke noteth.

   Which came down from Judea. This cloak and color was very forcible to
   deceive even good men then. Jerusalem was honored not without cause
   among all churches, because they reverenced it even as their mother.
   For the gospel was deducted, as it were, by pipes and conduits [70]
   from that fountain. These seducers come thence; they pretend the
   apostles; they boast that they bring nothing but that which they
   learned of them. They blind and blear the eyes of the unskillful with
   this smoke; and those who are light and wicked do greedily snatch at
   the color which is offered them. The perturbation of the Church doth,
   like a tempest, shake those who were otherwise good and moderate, so
   that they are enforced to stumble. Therefore, we must note this
   subtlety of Satan, that he abuseth the names of holy men that he may
   deceive the simple, who, being won with the reverence of the men, dare
   not inquire after the thing itself. Luke doth not express, indeed, with
   what affection these knaves were moved; yet it is likely that perverse
   zeal was the cause which moved them to set themselves against Paul and
   Barnabas; for there be certain churlish natures which nothing can
   please but that which is their own. They had seen that circumcision and
   other rites of the law were observed at Jerusalem; wheresoever they
   become, they can abide nothing which is not agreeable thereto, as if
   the example of one church did bind all the rest of the churches with a
   certain law. And though such be carried with a preposterous zeal to
   procure tumults, yet are they pricked inwardly with their ambition, and
   with a certain kind of stubbornness. Nevertheless, Satan hath that he
   would; for the minds of the godly have such a mist cast before them
   that they can scarce know black from white.

   Therefore, we must beware first of this plague, that some prescribe not
   a law to other some after their manner, that the example of one church
   be not a prejudice [71] of a common rule. Also, we must use another
   caution, that the persons of men do not hinder or darken the
   examination of the matter or cause. For if Satan transfigure himself
   into an angel of light, (2 Corinthians 11:14,) and if, by sacrilegious
   boldness, he usurp the holy name of God, what marvel is it if he do
   like wickedly deceive men under the names of holy men? The end shall at
   length declare that the apostles meant nothing less than [72] to lay
   the yoke of the law upon the neck of the Gentiles; and yet Satan meant
   under this shift to get in. So it falleth out oftentimes that those who
   contrary [oppose] the doctrine of Christ, creep in under the title of
   his servants. Therefore, there is one only remedy, to come to search
   out the matter [73] with sound judgments; also it behoveth us to
   prevent an offense, lest we think that the faithful servants of God do
   therefore strive among themselves, because Satan doth falsely abuse
   their names, that he may set certain shadows by the ears together to
   terrify the simple.

   2. When there was sedition arisen. This was no small trial, in that
   Paul and Barnabas are haled into a troublesome tumult. There was
   mischief enough already in the matter [dissension] itself; but it is a
   more cruel mischief when the contention waxeth so hot, that they are
   enforced to fight with their brethren as with enemies. Add, moreover,
   the infamy wherewith they saw themselves burdened among the simple and
   unskillful, as if they would trouble the peace of the Church with their
   stubbornness. For it falleth out oftentimes so, that the faithful
   servants of Christ are envied alone, and bear all the blame, after that
   they have been unjustly troubled, and have faithfully employed
   themselves in defense of a good cause. Therefore, they must be endued
   with invincible courage to despise all false reports which are carried
   about concerning them. Therefore, Paul boasteth in another place that
   he went through the midst of seditions, (2 Corinthians 6:5.) But the
   servants of God must observe such moderation, that they abhor so much
   as they can all discord; if at any time Satan raise tumults and
   contentions, let them endeavor to appease them, and, finally, let them
   do all that they can to foster and cherish unity. But again, on the
   other side, when the truth of God is assailed, let them refuse no
   combat for defense thereof; nor let them fear to oppose themselves
   valiantly, though heaven and earth go together.

   And let us, being admonished by this example, learn, so often as there
   ariseth any tumult in the Church, wisely to weigh through whose fault
   it came, lest we rashly condemn the faithful ministers of Christ, whose
   gravity is rather to be praised, because they can abide so valiantly
   such violent assaults of Satan. Secondly, let us call to mind that
   Satan was bridled by the wonderful providence of God, that he might not
   put the doctrine of Paul to the foil. For if he had been suffered to do
   hurt at his pleasure, so soon as the faith of the Gentiles had been
   pulled down and overthrown, the gospel preached by Paul should have
   fallen to the ground, and the gate should have [been] shut against the
   calling of the Gentiles. Thirdly, let us learn that we must in time
   prevent dissension, of what sort soever it be, lest it break out into
   the flame of contention; because Satan seeketh nothing else by the fans
   of dissension but to kindle so many fires. But again, seeing we see the
   primitive Church on an uproar, and the best servants of Christ
   exercised with sedition, if the same thing befall us now, let us not
   fear as in some new and unwonted matter; but, craving at the Lord's
   hands such an end as he now made, let us pass through tumults with the
   same tenor of faith.

   Unless ye be circumcised. Luke setteth [defineth] down briefly in these
   words the state of the question, to wit, that these seducers went about
   to bind men's consciences with necessity of keeping the law.
   Circumcision is indeed mentioned alone in this place; but it appeareth
   by the text that they moved the question about the keeping of the whole
   Law. And, because circumcision was, as it were, a solemn entrance and
   admission into other rites of the law, therefore, by synecdoche, the
   whole law is comprehended under one part. These enemies of Paul did not
   deny that Christ was the Messiah; but though they gave him their names,
   they retained therewithal the old ceremonies of the law.

   The error might have seemed tolerable at the first glimpse. Why doth
   not Paul then dissemble, at least, for some short time, lest he shake
   the Church with conflict? for the disputation was concerning external
   matters, concerning which Paul himself forbiddeth elsewhere to stand
   and strive too much. But there were three weighty causes which enforced
   him to gainstand. For, if the keeping of the law be necessary, man's
   salvation is tied to works, which must be grounded in the grace of
   Christ alone, that the faith may be settled and quiet. Therefore, when
   Paul saw the worship of the law set against the free righteousness of
   faith, it was unlawful for him to hold his peace, unless he would
   betray Christ. For, seeing the adversaries did deny that any should be
   saved, save he which did observe the law of Moses, by this means they
   did translate unto works the glory of salvation, which they took from
   Christ, and having shaken assurance, they did vex miserable souls with
   unquietness. Again, it was no small thing, neither of any small
   importance, to spoil and rob faithful souls of the liberty gotten by
   Christ's blood. Though the inward liberty of the Spirit were common to
   the fathers as well as to us, yet we know what Paul saith, that they
   were shut up under the childish ward and custody of the law, so that
   they did not much differ from servants; but we are loose from the
   schoolmastership of the law after that Christ was revealed, (Galatians
   3:24,) and we have more liberty, the time of our nonage being, as it
   were, ended. The third vice of this doctrine was, because it darkened
   the light of the Church, [74] or at least did put in, as it were,
   certain clouds, that Christ the Sun of righteousness might not give
   perfect light. In sum, Christianity should shortly have come to nothing
   if Paul should have yielded to such beginnings. Therefore, he entereth
   the combat, not for the external uncircumcision of the flesh, but for
   the free salvation of men. Secondly, that he may acquit and set free
   godly consciences from the curse of the law, and the guilt of eternal
   death. Last of all, that after all hindrances are driven away, the
   brightness of the grace of Christ may shine as in a pleasant and clear
   heaven. Moreover, these knaves did great injury to the law when they
   did wickedly corrupt the right use thereof. This was the natural and
   right office of the law, to lead men by the hand, like a schoolmaster,
   unto Christ; therefore, it could not be worse corrupt than when, under
   color of it, the power and grace of Christ were diminished.

   After this sort must we look into the fountains of all questions, lest
   by our silence we betray the truth of God, so often as we see Satan, by
   his subtlety, aim right at it; neither let our minds be changed and wax
   faint through any perils, or reproaches and slanders, because we must
   constantly defend pure religion, though heaven and earth must [should]
   go together. The servants of Christ must be no fighters, (2 Timothy
   2:24;)therefore, if there be any contention risen, they must rather
   study to appease and pacify the same by their moderation, than by and
   by to blow to the assault. [75] Secondly, they must take good heed of
   superfluous and vain conflicts; neither shall they handle controversies
   of any small weight; but when they see Satan wax so proud, that
   religion cannot any longer continue safe and sound unless he be
   prevented, they must needs take a good heart to them, and rise to
   resist; neither let them fear to enter even most hateful combats. The
   name of peace is indeed plausible and sweet, but cursed is that peace
   which is purchased with so great loss, that we suffer the doctrine of
   Christ to perish, by which alone we grow together into godly and holy
   unity.

   The Papists cause us at this day to be sore hated, as if we had been
   the causers of deadly tumults, wherewith the world is shaken; but we
   can well defend ourselves, because the blasphemies which we endeavored
   to reprove were more cruel [76] than that it was lawful for us to hold
   our peace; there we are not to be blamed, because we have taken upon us
   to enter combats in defense of that cause, for which we were to fight
   even with the very angels. Let them cry till their throats be sore;
   Paul's example is sufficient for us, that we must not be either cold or
   slack in defending the doctrine of godliness when the ministers of
   Satan seek to overthrow it with might and main; for their brainsick
   distemperature ought not to pass [77] the constancy of the servants of
   God. When Paul did zealously set himself against the false apostles,
   sedition began at length [78] by reason of the conflict; and yet the
   Spirit of God doth not therefore reprove him; but doth rather with due
   praises commend that fortitude which he had given that holy man.

   They determined, etc. The Spirit of God put them in mind of this remedy
   to appease the tumult, which might otherwise have gone farther with
   doing much hurt, whereby we be also taught, that we must always seek
   such means as be fit [79] for ending discord; because God doth so
   highly commend peace, let the faithful show [80] that they do what they
   can to nourish the peace of the Church. The truth must always be first
   in order with them, in defense whereof they must be afraid of no
   tumults; yet they must so temper their heat that they refuse no means
   of godly agreement; yea, let them of their own accord invent what ways
   soever they can, and let them be witty in seeking them out. Therefore,
   we must observe this mean, lest being carried away through immoderate
   vehemency of zeal we be carried beyond the just bounds; for we must be
   courageous in defense of true doctrine, not stubborn, nor rash;
   therefore, let us learn to join together these two virtues which the
   Spirit of God commandeth in Paul. When he is drawn into the field by
   the wicked, he is not afraid boldly to offer himself; but when he doth
   meekly admit the remedy which was offered, he declareth plainly what
   small desire he had to fight, for otherwise he might have boasted that
   he did not pass for the apostles, [81] and so have stood stoutly in
   that; but the desire of peace did not suffer him to refuse their
   judgment. Moreover, ignorant and weak men should have conceived a
   sinister opinion, if they should have seen two men only separated from
   all the servants of Christ; and godly teachers must in no case neglect
   this way to cherish faith, that they may show that they agree with the
   Church.

   Paul, indeed, did not depend upon the beck of the apostles, that he
   would change his opinion if he should have found them contrary to him,
   who would not have given place even to the very angels, as he boasteth
   in first chapter to the Galatians, (Galatians 1:8;) but lest the wicked
   should slanderously report that he was a man that stood too much in his
   own conceit, and which was too proud, and which did please himself with
   an unseemly contempt of all men, he offered to give an account of his
   doctrine, as it became him, and as it was profitable for the Church;
   secondly, he presented himself before the apostles with sure hope of
   victory, because he knew full well what would be their judgment, seeing
   they were guided by the same Spirit wherewith he was governed.
   Notwithstanding, it may be demanded for what purpose the men of Antioch
   sent Paul and Barnabas unto the rest of the apostles; for if they did
   so greatly reverence them, that they stood in doubt until they had
   given judgment on this side or that, their faith was hitherto vain and
   altogether none? But the answer is easy, seeing they knew that all the
   apostles were sent [82] by Christ alone with the same commandments, and
   that they had the same Spirit given them, they were fully persuaded of
   the end and success, and, undoubtedly, this counsel proceeded from
   honest and stout men, who were not ignorant that the knaves did falsely
   pretend the names of James and Peter. Wherefore, they sought nothing
   else but that the apostles might further a good matter with their
   consent. [83]

   To the same end were all holy synods assembled since the beginning,
   that grave men, and such as were well exercised in the word of God,
   might decide controversies, not after their own pleasure, but according
   to the authority of God. This is worth the noting, lest the Papists
   pierce any man with their loud outcries, [84] who, to the end they may
   overthrow Christ and his gospel, and put out all the light of
   godliness, thrust upon us Councils, as if every definition and
   determination of men were to be counted an heavenly oracle; but if the
   holy Fathers had their sitting at this day, they would cry with one
   mouth, that there was nothing more unlawful for them, neither did they
   mean any thing less than to set down or deliver any thing without
   having the word of Christ for their guide, who was their only teacher,
   [master,] even as he is ours. I omit this, that the Papists lean only
   unto untimely [85] Councils, which breathe out nothing but gross
   ignorance and barbarism; but even the best and most choice must be
   reckoned in that number, that they may be subject to the word of God.
   There is a grievous complaint of Gregory Nazianzene extant, that there
   was never any Council which had a good end. What excellency soever did
   flourish and was in force in the Church, it cannot be denied but that
   it began to decay an hundred years after; therefore, if that holy man
   were now living, how stoutly would he reject the toys of the Papists,
   who, without all shame, most impudently bring in the jugglings of
   visors instead of lawful Councils, and that to that end, that the Word
   of God may pack, [86] so soon as a few bald and foolish men have set
   down whatsoever pleased them?

   3. Being brought on the way by the Church. Whereas, by the common
   consent of the Church, there were joined to Paul and Barnabas
   companions, who might, for duty's sake, conduct them, we may thereby
   gather, that all the godly were on their side; and that they did never
   otherwise think but that the cause was theirs as well as the apostles.
   Wherefore they determined the journey of Paul and Barnabas with like
   minds as they took it in hand; to wit, that they might tame and put to
   silence those troublesome spirits who did falsely make boast of the
   apostles. Whereas he saith shortly after, that they certified the
   brethren in their voyage of the wonderful conversion of the Gentiles,
   it is a testimony and token that they came not to Jerusalem fraught
   with fear; but that they did even without fear stoutly profess that
   which they had taught before. Therefore, they come not to plead their
   cause before their judges; but that they may, with common consent and
   judgment, on both sides, approve that which was commanded by God
   touching the abolishing of ceremonies. For though they did not despise
   the judgment of the apostles, yet because they knew that it was not
   lawful for them, neither for the apostles, to decree otherwise
   concerning the cause, it did not become them to stand as men whose
   matter is handled at the bar. [87] Thence cometh the boldness of
   rejoicing; to this end [88] tendeth the joy of the godly, whereby they
   subscribe both to the doctrine of Paul and also the calling of the
   Gentiles.

   4. They were received of the Church. By this word Church he meaneth the
   multitude itself and the whole body; that done, he assigneth a peculiar
   place to the apostles and elders, by whom Paul and Barnabas were
   specially received. Furthermore, because the apostles had no certain
   place of abode at Jerusalem, but went ever now and then sometimes to
   one place and sometimes to another, whithersoever occasion did call
   them, that church had elders to whom the ordinary government of the
   Church was committed; and what the one function differeth from the
   other we have before declared, (Acts 14:23.) And hereby it appeareth
   what brotherly courtesy there was in the apostles and elders, because
   they do not only courteously receive Paul and Barnabas, but so soon as
   they hear what success they had with their pains they took, they
   magnify the grace of God. Luke repeateth again that form of speech
   which we had before in the chapter next going before, when he saith,
   that they declared whatsoever things God had done with them. Wherein we
   must remember that which I said before, that God is not made a
   fellow-laborer, but all the whole praise of the work is ascribed to
   him. Therefore it is said, that he did that with Paul and Barnabas
   which he did by them, as he is said to deal mercifully with us when he
   helpeth our miseries.

   5. Certain of the sect of the Pharisees. It is not without cause that
   Luke expresseth what kind of men they were which went about to trouble
   or hinder Paul, even at Jerusalem also. And it is to be thought that
   the evil flowed from that fountain; and that Luke doth now more plainly
   express, that there brake out now also fans [disturbers] out of that
   very same sect, from whence the authors of that wicked dissension came.
   For though they had given Christ their names, yet there remained relics
   of their former nature. We know how proud the Pharisees were, how
   haughty, how lofty their looks were; [89] all which they would have
   forgotten if they had truly put on Christ. Like as there remained no
   Phariseeism in Paul, but a great part had gotten the habit of
   stubbornness by long custom, which they could not shake off so easily
   by and by. Forasmuch as there reigned most of all among them hypocrisy,
   they were too much addicted to external rites, which are coverings for
   vices. They were likewise puffed up with pride, so that they did
   tyrannously covet to make all other men subject to their decrees. It is
   well-known how sore sick the monks are of both diseases. Whereby it
   cometh to pass, that nothing is more cruel than they to oppress the
   Church, nothing is more wicked or forward than they to despise the Word
   of God. Moreover, we see many of them which came out of those dens
   which have cast from them their cowl, and yet can they never forget
   those conditions which they learned there. [90]
     __________________________________________________________________

   [68] ?Plus tamen et intestinis dissidiis est periculi ne anlmos nostros
   frangant vel debilitent,? yet there is more danger in intestine
   dissensions, lest they weaken or dispirit us.

   [69] ?Certum quidem est, sicuti unus est Deus, ita unam esse ejus
   veritatem,? it is certain, indeed, that as God is one, so also his
   truth is one.

   [70] ?Per rivos,? by streams.

   [71] ?Communis regulae praejudicium,? be not prejudged as a common
   rule.

   [72] ?Apostolis nihil minus esse in animo,? that the very last thing
   the apostles meant was.

   [73] ?Ad rem ipsam quaerendam accedere,? to enter upon the
   investigation.

   [74] ?Evangelli,? gospel.

   [75] ?Quam ut classicum protinus caniant,? than forthwith to blow the
   trumpet.

   [76] ?Atrociores,? more atrocious.

   [77] ?Superare,? overcome.

   [78] ?Exarsit,? blazed forth.

   [79] ?Aptas et commodas,? fit and convenient.

   [80] ?Re ipsa,? in reality.

   [81] ?Nihil se morari apostolos,? that he cared not for the apostles.

   [82] ?Pariter,? in like manner.

   [83] ?Suffragio,? suffrage.

   [84] ?Ventosis suis clamoribus,? with their vain clamor.

   [85] ?Abortivis,? abortive.

   [86] ?Facessat,? may be dismissed.

   [87] ?Reos,? as men accused, defenders.

   [88] ?Huc accedit,? to this is added.

   [89] ?Quanta confidentia, quale supercilium,? how confident, how
   supercilious.

   [90] ?Quos illic imbiberunt mores,? the habits which they contracted
   there.
     __________________________________________________________________

   Acts 15:6-11

   6. And the apostles and elders came together, that they might look to
   this business. 7. And after there had been great disputing, Peter arose
   and said to them, Men and brethren, ye know how that of old time God
   did choose in us, that by my mouth the Gentiles should hear the word of
   the gospel and believe. 8. And God, who is lower of the hearts, bare
   witness to them giving them his Holy Spirit, as to us. 9. And he put no
   difference between them and us, after that by faith he had purified
   their hearts. 10. Therefore, why do ye now tempt God to lay a yoke upon
   the necks of the disciples, which neither our fathers nor we were able
   to bear? 11. But we believe that we have salvation through the grace of
   our Lord Jesus Christ, even as they.


   6. The apostles and elders met together. Luke saith, not that all the
   whole Church was gathered together, but those who did excel in doctrine
   and judgment, and those who, according to their office, were competent
   [91] judges in this matter. It may be, indeed, that the disputation was
   had in presence of the people. But lest any man should think that the
   common people were suffered hand over head to handle the matter, Luke
   doth plainly make mention of the apostles and elders, as it was more
   meet that they should hear the matter and to decide it. [92] But let us
   know, that here is prescribed by God a form and an order in assembling
   synods, when there ariseth any controversy which cannot otherwise be
   decided. For seeing that many did daily gainstand Paul, this
   disputation alone, by reason whereof there was great ruin like to
   ensue, and which was already come to hot combats, did enforce him to go
   to Jerusalem.

   7. And when there had been great disputation. Though there were choice
   made of grave men, and such as were public teachers of the Church, yet
   could not they agree by and by. [93] Whereby appeareth how the Lord did
   exercise his Church, even then, by the infirmity of men, that it might
   learn to be wise with humility. Moreover, he suffered (even in that
   company and assembly wherein he was chief) the principal point of
   Christian doctrine to be diversely tossed and handled, lest we should
   wonder, if at any time it so fall out, that men, who are otherwise
   learned and godly, do, through unskillfulness, fall into an error. For
   some were not so quick witted [acute] that they could thoroughly see
   into the greatness of the matter. So that when they judge that the law
   ought to be kept, being unadvisedly carried away with the zeal of the
   law, they see not into how deep a labyrinth they throw the consciences
   of other men, and their own also. They thought that circumcision was an
   eternal and inviolable token of God's covenant; the same opinion had
   they of all the whole law. Wherefore Peter standeth chiefly upon this,
   to show the state of the question, which the most of them knew not. And
   his oration hath two members. For, first, he proveth by the authority
   of God that the Gentiles must not be enforced to keep the law;
   secondly, he teacheth that all man's salvation is overthrown, if the
   conscience be once caught in this snare. Therefore, the former part
   (wherein he declareth that he was sent of God to teach the Gentiles,
   and that the Holy Spirit came down upon them) tendeth to this end, that
   men did not unadvisedly disannul the ceremonies of the law, but that
   God is the author of that disannulling. And so soon as the authority of
   God is brought forth, all doubting is taken away, because this is all
   our wisdom, to stay ourselves upon the authority, government, and
   commandment of God, [94] and to make more account of his beck and
   pleasure than of all reasons. Now, it is meet that we ponder the words
   of Peter, whereby he proveth that this was granted to the Gentiles by
   God, to be free from the yoke of the law.

   You know. He calleth them to bear witness, (and unto them he
   appealeth,) lest any man should think that he is about to speak of some
   dark and doubtful thing. The history was well known to them all. That
   which remained, he showeth that they were blind even in most clear
   light, yea, because they had not long ago learned that which was openly
   showed. He calleth the beginning of the preaching of the gospel old
   days, or the old time, as if he should say, ago, as it were since the
   first beginning of the Church, after that Christ began to gather to
   himself any people.

   God did choose in us. The word choose doth signify to appoint or
   decree. Though Peter doth comprehend as well the free election of God
   as the choice whereby God did adopt the Gentiles to be his people;
   therefore, he chose, that is, as it were, making choice, that he might
   show a token of his free election in the Gentiles, he would that by my
   mouth they should hear the doctrine of the gospel. These words, in us,
   do import as much as in our sight, or we being witnesses, or among us.
   [95] For his meaning is, that he declareth nothing but that which they
   knew full well; to wit, which was done before their eyes. The phrase is
   common enough both among the Grecians, and also among the Hebretians,
   [Hebrews,] unless we had liefer resolve it as some other do, He hath
   chosen me out of this company.

   And believe. This was a seal to confirm the calling of the Gentiles.
   The office of teaching was enjoined Peter by an oracle; but the fruit
   which came of his doctrine doth make his ministry noble and
   authentical, as they call it. For, seeing that the elect are illuminate
   into the faith by a peculiar grace of the Spirit, doctrine shall bring
   forth no fruit, unless the Lord show forth his power in his ministers,
   in teaching the minds of those inwardly which hear, and in drawing
   their hearts inwardly. Therefore, seeing the Lord commanded that the
   doctrine of the gospel should be brought unto the Gentiles, he did
   sanctify them to himself, that they might be no longer profane. But the
   solemn consecration was then perfect in all points, when he imprinted
   in their hearts, by faith, the mark of their adoption. The sentence
   which followeth immediately is to be understood as set down by way of
   exposition; [96] for Peter annexeth the visible graces of the Spirit
   unto faith, as, assuredly, they were nothing else but an addition
   thereof. Therefore, seeing that the Gentiles are ingrafted into the
   people of God without circumcision and ceremonies, Peter gathereth that
   it was not well done to lay upon them any necessity to keep the law.
   Yet it seemeth to be but a weak argument to prove their election
   withal, because the Holy Ghost came down upon them. For they were such
   gifts that they could not reason from the same, that they were reckoned
   in the number of the godly. But it is the Spirit of regeneration alone
   which distinguisheth the children of God from strangers. I answer,
   Though men, who were otherwise vain, were endued with the gift of
   tongues and such like, yet doth Peter take for a thing which all men
   grant, that which was known, that God had sealed in Cornelius and his
   cousins [relatives] his free adoption by the visible grace of the
   Spirit, as if he should point out his children with his finger.

   The knower of the hearts. He applieth this adjunct to God, according to
   the circumstance of the present matter; and it hath under it a secret
   contrariety, [97] that men are more addicted to external purity,
   because they judge according to their gross and earthly sense and
   understanding; but God doth look into the heart. Therefore, Peter
   teacheth that they judge preposterously in this matter according to
   man's understanding, seeing that the inward pureness of the heart alone
   is here to be esteemed, which we know not. [98] And by this means doth
   he bridle our rashness, lest, taking to ourselves more than we ought,
   we murmur against the judgment of God. As if he should say, if thou see
   no reason of that testimony which God gave them, think with thyself
   what great difference there is between him and thee. For thou art
   holden with external pomp according to thy gross nature, which must be
   abandoned when we come to the throne of God, [99] where the hearts of
   men are known spiritually. But, in the mean season, we must note a
   general doctrine, that the eyes of God do not look upon the vain pomp
   of men, [100] but upon the integrity of men's hearts, as it is written,
   (Jeremiah 5:3.) Whereas the old interpreter and Erasmus translate it,
   that God knoweth the hearts, it doth not sufficiently express that
   which Luke saith in Greek; for when he calleth God kardiagnosten, he
   setteth him against [101] men, who judge rather for the most part by
   the outward appearance; and therefore they may be prosopognostai, or
   knowers of the face, if they be compared with God.

   9. And he put no difference. There was indeed some difference, because
   the Gentiles who were uncircumcised were suddenly admitted unto the
   covenant of eternal life; whereas the Jews were prepared by
   circumcision unto faith. But Peter's meaning is, that they were both
   chosen [102] together by God unto the hope of the same inheritance, and
   that they were extolled into the like degree of honor, that they might
   be the children of God and members of Christ, and, finally, the holy
   seed of Abraham, a priestly and princely generation. Whereupon it
   followeth, that they cannot without sacrilege be counted unclean,
   sithence God hath chosen them to be a peculiar people, and hath
   consecrated them to be holy vessels of his temple. For the wall of
   separation being pulled down, whereby the Gentiles and Jews were
   divided among themselves, he hath joined the Gentiles to the Jews, that
   they might grow together into one body, (Ephesians 2:14;) and that I
   may so say, he hath mixed circumcision and uncircumcision together,
   that as well those of the household as strangers may be one in Christ,
   and may make one Church; and that there may not be any longer either
   Jew or Grecian.

   Seeing that by faith he hath purified. This member is answerable to
   that former adjunct which he applieth to God; as if he should say, that
   God, who knoweth the hearts, did inwardly purge the Gentiles, when he
   vouchsafed to make them partakers of his adoption, that they might be
   endued with spiritual cleanness. But he addeth farther, that this
   purity did consist in faith. Therefore he teacheth, first, that the
   Gentiles have true holiness without ceremonies, which may suffice
   before God's judgment-seat. Secondly, he teacheth that this is attained
   unto by faith, and from it doth it flow. In like sort, Paul gathereth,
   that uncircumcision doth not hinder a man but that he may be counted
   holy and just before God, (Romans 4:10;) because circumcision did
   follow after righteousness in the person of Abraham, and by order of
   time it was latter, [posterior.]

   But here ariseth a question, whether that purity which the fathers had
   in times past were unlike to that which God gave now to the Gentiles?
   For it seemeth that Peter distinguisheth the Gentiles from the Jews by
   this mark, because, being content with the cleanness of the heart
   alone, they need no help of the law. I answer, that the one of them
   differ from the other, not in substance, but in form, [only.] For God
   had respect always unto the inward cleanness of the heart; and the
   ceremonies were given to the old [ancient] people only for this cause,
   that they might help their faith. So that cleanness, as touching
   figures and exercises, was only for a time, until the coming of Christ,
   which hath no place among us at this day; like as there remaineth from
   the very beginning of the world unto the end the same true worship of
   God, to wit, the spiritual worship; yet is there great difference in
   the visible form. Now, we see that the fathers did not obtain
   righteousness by ceremonies, neither were they therefore pure before
   God, but by the cleanness of the heart. For the ceremonies of
   themselves were of no importance to justify them; but they were only
   helps, which did accidentally (that I may so term it) purge them; yet
   so that the fathers and we had the same truth. Now, when Christ came,
   all that which was accidental did vanish away; and, therefore, seeing
   the shadows be driven away, there remaineth the bare and plain pureness
   of the heart.

   Thus is that objection easily answered which the Jews think cannot
   possibly be answered. Circumcision is called the eternal covenant, or
   of the world, (Genesis 17:13;) therefore, say they, it was not to be
   abolished. If any man shall say that this is not referred unto the
   visible sign, but rather unto the thing figured, it shall be well
   answered; but there is another answer besides this. Seeing that the
   kingdom of Christ was a certain renewing of the world, there shall no
   inconvenience follow if he made an end of [103] all the shadows of the
   law, forasmuch as the perpetuity of the law is grounded in Christ. I
   come now unto the second member, where Peter placeth the cleanness
   [purity] of the Gentiles in faith. Why doth not he say, In perfection
   of virtues, or holiness of life, save only because men have
   righteousness from another, and not from themselves? For, if men, by
   living well and justly, should purchase righteousness, or if they
   should be clean before God by nature, this sentence of Peter should
   fall to the ground. Therefore, the Spirit doth in these words plainly
   pronounce that all mankind is polluted, and with filthiness defiled;
   secondly, that their blots can by no other means be wiped away than by
   the grace of Christ. For, seeing that faith is the remedy whereby the
   Lord doth freely help us, it is set as well against the common nature
   of all men, as against every man's own merits. When I say that all
   mankind is polluted, my meaning is, that we bring nothing from our
   mother's womb but mere filthiness, and that there is no righteousness
   in our nature which can reconcile us to God. Man's soul was indeed
   endued with singular gifts at the first; but all parts thereof are so
   corrupt with sin, that there remaineth in it no drop of pureness any
   longer; therefore we must seek for cleanness without ourselves.

   For if any man allege that it may be recovered by merits of works,
   there is nothing more absurd than to imagine that wicked and coward
   nature can deserve anything. Therefore, it resteth that men seek
   elsewhere for that which they shall never be able to find within
   themselves. And surely it is the office of faith to translate that unto
   us which is proper to Christ, and to make it ours by free
   participation. So that there is a mutual relation between faith and the
   grace of Christ. For faith doth not make us clean, as a virtue or
   quality poured into our souls; but because it receiveth that cleanness
   which is offered in Christ. We must also note the phrase, that God
   purifieth the hearts; whereby Luke doth both make God the author of
   faith, and he teacheth also that cleanness is his benefit. To make
   short, he signifieth unto us, that that is given to men by the grace of
   God which they cannot give to themselves. But forasmuch as we said that
   faith taketh that of Christ which it transpoureth [transferreth] into
   us; we must now see how the grace of Christ doth make us clean, that we
   may please God. And there is a double manner of purging, because Christ
   doth offer and present us clean and just in the sight of his Father, by
   putting away our sins daily, which he hath once purged by his blood;
   secondly, because, by mortifying the lusts of the flesh by his Spirit,
   he reformeth us unto holiness of life. I do willingly comprehend both
   kinds of purging under these words; because Luke doth not touch one
   kind of purging only, but he teacheth that the whole perfection thereof
   consisteth without the ceremonies of the law.

   10. Now, therefore, why tempt ye? This is the other part of the sermon
   wherein Peter showeth how deadly that doctrine is which Paul's enemies
   sought to bring in; to wit, which might drown godly souls in despair.
   He inferreth and gathereth out of the former member, that God is
   tempted if the Gentiles be enforced to keep the law of necessity; [104]
   he riseth higher, and pierceth even unto the very fountain. For he
   reasoneth hitherto, that the Gentiles should have injury done them if
   there be more required at their hands than God will; and seeing that he
   made them equal with the holy people, and did vouchsafe them the honor
   of adoption, it was. an unmeet and inconvenient [absurd] matter that
   they should be rejected, and so his liberality should be restrained.
   For he saith last of all, that this faith is sufficient for them,
   though they want ceremonies. And now he taketh an higher principle,
   that those who tie men's salvation to the works of the law leave them
   no good hope; but rather throw the whole world headlong into horrible
   destruction, if it can obtain salvation by no other means but by
   keeping the law. With what arguments he proveth this we shall see in
   their place. As touching the words, seeing the Scripture saith, that
   God is tempted diverse ways, Peter's meaning is, in this place, that
   God is provoked as it were of set purpose, when there is an heavier
   burden laid upon men than they be able to bear; and that his power is
   brought within bounds [105] when that yoke is bound which he doth
   loose, which is nothing else but by striving against nature to match
   ourselves with giants, as they say.

   That the yoke should be laid upon their necks. The meaning of the words
   is plain, that God is tempted when there is laid upon men's consciences
   a sorer burden than they are able to bear, and by this means the
   salvation of men's souls is sore shaken; seeing that they must needs by
   this means be drowned in despair, which cannot be without their
   destruction. But that injury which is done to God is no whit more
   tolerable, when as he is robbed of his right that he may not have
   liberty to deliver us. But we may easily gather out of the thing itself
   that he doth not speak of the ceremonies only. The servitude of the old
   training up under the law was hard and laborious; but yet it were too
   absurd to call it a yoke that cannot be borne; and we know that not
   only holy men, but also even most hypocrites, did well and exactly
   accomplish the outward observation of the rites.

   Moreover, it were not any hard matter to satisfy the moral law, if it
   were content with corporeal obedience only, and did not require
   spiritual righteousness; for it is granted to many to bridle their
   hands and feet; but to moderate all the affections so that there may
   reign perfect abstinence and purity, as well in the soul as in the
   body, this is too hard a matter.

   Therefore, those be too foolish who restrain unto ceremonies Peter's
   words, whereby the weakness of men to perform the righteousness of the
   heart is expressed; which doth not only far pass their strength, but is
   altogether contrary to nature. These men were, I warrant you, deceived
   by one reason, because the question was moved concerning ceremonies
   only; but they do remember that Peter did more attentively and more
   wisely consider as became him, what a labyrinth this error (to look to,
   but light) did bring with it. The false apostles did avouch, that no
   man could attain unto salvation unless he did keep the ceremonies. If
   man's salvation be tied to works, it shall be no longer grounded in the
   grace of Christ, and so, by this means, free reconciliation shall fall
   flat to the ground. Now, seeing that man's strength is unable to keep
   the law, all men are subject to the curse which the Lord there
   denounceth against the transgressors; and so, by this means, all men
   shall come in danger of despair, seeing that they see themselves guilty
   of eternal death by the law. Peradventure the false apostles understood
   these things craftily. But Peter pierceth the very fountain, that he
   may bring to light the deadly poison of that doctrine; and thus must we
   do, so often as Satan doth craftily thrust in wicked errors.

   At this day we seem to some to be too contentious, when as we do so
   stoutly stand in this, that men must not pray for the dead; for it is
   both a most ancient custom, neither is it a thing to look to very
   dangerous, though men pour out superfluous prayer; yet [nay] it is a
   plausible opinion, because it carrieth some color of human godliness.

   Furthermore, unskillful men judge thus, because they seek. not out the
   head spring. For, if we grant that men may pray for the dead, we must
   also admit this, that they are now punished by the judgment of God,
   because they made not satisfaction in this life for their sins. And so,
   by this means the force of Christ's satisfaction is translated unto the
   works of men. Secondly, the rule of praying aright is overthrown, if
   men may pray at all adventure, without the word of God. This is also a
   greater absurdity than that we ought lightly to pass over it. In sum,
   we can never give true judgment of any question, unless, having
   thoroughly ripped up the fountain of that doctrine which is called in
   question, we deduct all consequences which it bringeth with it.
   Therefore, it is no marvel if Peter, to the end he may pull the false
   apostles out (by the ears,) as it were out of their lurking dens, do
   generally dispute touching the whole law; because he doth nothing else
   but open the matter itself, whereof the simple were ignorant; that they
   may all see what a deadly doctrine it is, which doth both extinguish
   the grace of Christ, and drown souls in the horrible dungeon of
   despair. [106]

   Neither we nor our fathers. Peter doth not only dispute what men have
   done indeed, but what they were able to do; neither doth he speak only
   of the common riff-raff, [107] but of the holy fathers. Seeing that he
   denieth that they were able to bear the yoke of the law, it is manifest
   that the law cannot possibly be kept. I know that Jerome's saying is so
   generally received, that it is, as it were, an undoubted and most
   certain maxim, If any man say that it is a thing impossible to keep the
   law, let him be accursed; but we must not hearken to any voice of man
   which is contrary to the judgment of the Spirit of God. We hear what
   the Spirit pronounceth in this place by the mouth of Peter, not
   concerning the will and works of men, but touching their ability and
   power. And hereunto agreeth Paul, affirming that it was an impossible
   thing that the law should give us life, forasmuch as it was weak
   through the flesh. Indeed, if any man were able to fulfill the law, he
   should find the life which is there promised; but forasmuch as Paul
   denieth that life can be gotten by the law, it followeth that there is
   farther and higher righteousness required there than man is able to
   perform. I confess, indeed, that Jerome doth not wholly grant to the
   strength of nature power to fulfill the law, but partly also to the
   grace of God, as he doth afterward expound himself, that a faithful
   man, holpen by the grace of the Spirit, may be said to be able to
   fulfill the law. But even that mitigation is not true. For, if we do
   weigh the strength of nature only, men shall not only be unable to bear
   the yoke of the law, but they shall not be able to move so much as a
   finger to perform the least jot of the law. And surely if that be true,
   that all the cogitations of man's mind are wicked from his childhood,
   (Genesis 8:21;) that all the understandings of flesh [108] are enemies
   to God, (Romans 8:7;) that there is none which seeketh after God,
   (Psalm 14:3;) and other such places, which are common in the Scripture,
   tending to the same end, but especially which are cited by Paul in the
   third to the Romans, (Romans 3:11,) man's power and ability to fulfill
   the law shall not only be weak and lame, but altogether none to begin.
   [109]

   Therefore, we must thus think, that even the very faithful, after they
   being regenerate by the Spirit of God, do study to attain unto the
   righteousness of the law, do perform, notwithstanding, but the half,
   and far less than half, not the whole. For doubtless Peter speaketh not
   in this place of the epicure [110] or profane men; but of Abraham, of
   Moses, and of other holy fathers which were the most perfect in the
   world; and yet he saith that these fainted under the burden of the law,
   because it did pass their strength. It is hatefully objected that the
   Spirit of God is blasphemed when as ability to fulfill the law is taken
   away from his grace and help; but we may readily answer, because the
   question is not what the grace of the Spirit is able to do, but what
   that measure of grace is able to do which God doth divide to every one
   in this life. For we must always consider what God doth promise to do;
   neither let us unadvisedly ask this question, whether that can be done
   which he himself doth testify shall never be, and which he will not
   have done? He promiseth the grace and aid of the Spirit to the
   faithful, whereby they may be able to resist the lusts of the flesh,
   and to subdue them; yet shall they not quite abolish and drive them
   away. He promiseth them grace, whereby they may walk in newness of
   life; yet shall they not be able to run so swiftly as the law
   requireth. For he will have them kept under during their whole life,
   that they may fly to beg pardon. If it be unlawful to separate from the
   power of God's counsel, and the order by him set down, it is a foolish
   and vain cavil, whereby the adversaries go about to burden us, when as
   they say that we diminish the power of God; nay rather, they transform
   God, when they hold that his counsel and purpose can be altered.

   The Pelagians did in times past, in like sort, burden [111] Augustine.
   He answereth, that though it be a thing possible that the law should be
   fulfilled, yet is that sufficient for him, that no man did ever fulfill
   it, and that the Scripture doth not testify that it shall be fulfilled
   until the end of the world. By which words he delivereth himself from
   their importunate subtlety. But there was no cause why he should doubt,
   but freely and flatly grant that it might be fulfilled, the Holy Ghost
   being the author. For we must limit the grace of the Spirit, that it
   may agree with the promises. Furthermore, we have already declared how
   far the promises reach. There is no man which moveth any question
   concerning this, whether God be not able if he will to make men
   perfect; but they dote foolish which separate his power from his
   counsel, whereof they have an evident and plain testimony in the
   Scripture. God doth plainly declare a hundred times what he will, and
   what he hath determined to do: to go any farther is sacrilege.

   Jerome was enforced by reason of philosophy to hurl out the thunderbolt
   of his curse against Peter and Paul; [112] because the laws must be
   applied unto their hability for whom they be appointed; which, as I
   confess to take place in man's laws, so I utterly deny that it is good
   as touching the law of God, which, in exacting righteousness, doth not
   respect what man is able to do, but what he ought to do.

   Though here ariseth a harder question, ?Whether the law were not given
   to this end, that it might enforce men to obey God? And this should be
   in vain, unless the Spirit of God should direct the faithful to keep
   it; and that the solemn protestation of Moses seemeth to put the matter
   out of doubt, when he saith that he giveth precepts to the Jews, not
   such as they may read, but indeed fulfill, (Deuteronomy 30:12;) whence
   we gather that the yoke was laid upon the neck of the Jews when the law
   was given, that it might make them subject to God, that they might not
   live as them lusted.? I answer, that the law is counted a yoke two
   ways. For, inasmuch as it bridleth the lusts of the flesh and
   delivereth a rule of godly and holy life, it is meet that the children
   of God take this yoke upon them; but, inasmuch as it doth exactly
   prescribe what we owe to God, and doth not promise life without adding
   the condition of perfect obedience, and doth again denounce a curse if
   we shall in any point offend, it is a yoke which no man is able to
   bear. I will show this more plainly.

   The plain doctrine of good life, wherein God doth invite us unto
   himself, is a yoke which we must all of us willingly take up; for there
   is nothing more absurd than that God should not govern man's life, but
   that he should wander at pleasure without any bridle. Therefore, we
   must not refuse the yoke of the law, if the simple doctrine thereof be
   considered. But these sayings do otherwise qualify (that I may so term
   it) the law.

   ?He which shall do these things shall live in theme? etc.
   (Leviticus 18:5.)

   Again,

   ?Cursed is he which continueth not in all things which are written,?
   (Deuteronomy 27:26,)

   that it may begin to be a yoke which no man can bear.

   For, so long as salvation is promised to the perfect keeping of the law
   alone, and every transgression is called into judgment, mankind is
   utterly undone. In this respect doth Peter affirm that God is tempted,
   when man's arrogance doth burden the consciences of men with the law;
   for it is not his purpose to deny but that men must be governed by the
   doctrine of the law, and so he granteth that they be under the law
   [113] not simply [114] to teach, but also to humble men with the guilt
   of eternal death. Considering that that quality was annexed unto
   doctrine, he affirmeth that the souls of the godly must not be tied
   with the yoke of the law, because by this means it should of necessity
   come to pass that they should be drowned in eternal destruction. But,
   when as not only the grace of the Holy Spirit is present to govern us,
   but also free forgiveness of sins to deliver and acquit us from the
   curse of the law; then is that of Moses fulfilled, that the commandment
   is not above us, (Deuteronomy 30:11;) and then do we also perceive how
   sweet the yoke of Christ is, and how light his burden is, (Matthew
   11:30.) For, because we know that through the mercy of God that is
   forgiven us, which is wanting through the infirmity of the flesh, we do
   cheerfully, and without any grief, [115] take upon us that which he
   enjoineth us. Wherefore, so that the rigor of the law be taken away,
   the doctrine of the law shall not only be tolerable, but also joyful
   and pleasant; neither must we refuse the bridle which doth govern us
   mildly, and cloth not urge us sorer than is expedient.

   11. By the grace of Jesus Christ. Peter compareth these two together as
   contrary the one to the other; to have hope [116] in the grace of
   Christ, and to be under the yoke of the law; which comparison doth
   greatly set out the justification of Christ, inasmuch as we gather
   thereby, that those are justified by faith who, being free and quit
   from the yoke of the law, seek for salvation in the grace of Jesus
   Christ. Furthermore, I said before that the yoke of the law is made of
   two cords. The former is, ?He which doth these things shall live in
   them;? the other is, ?Cursed is every one which doth not continue in
   all the commandments.? Let us return unto the contrary member. If we
   cannot otherwise attain unto salvation by the grace of Christ, unless
   the yoke of the law be taken away, it followeth that salvation is not
   placed in keeping the law, neither are those which believe in Christ
   subject to the curse of the law; for if he could be saved through
   grace, who is as yet enwrapped in the yoke of the law, then should
   Peter's reasoning be but foolish, which is drawn from contraries: thus,
   We hope for salvation by the grace of Christ; therefore we are not
   under the yoke of the law. Unless there were a disagreement between the
   grace of Christ and the yoke of the law, Peter should deceive us. [117]

   Wherefore, those must needs depart from the righteousness of the law,
   whosoever desire to find life in Christ; for this contrariety
   appertaineth not unto doctrine, but unto the cause of justification.

   Whereby is also refuted their surmise, [118] who say that we are
   justified by the grace of Christ, because he regenerateth us by his
   Spirit, and giveth us strength to fulfill the law. Those who imagine
   this, though they seem to ease the yoke of the law a little, yet they
   keep souls bound with the cords thereof. For this promise shall always
   stand in force, He which shall do these things shall live in them; on
   the other side, The curse shall come upon all which shall not
   absolutely fulfill the law. Wherefore, we must define the grace of
   Christ far otherwise (whereunto the hope of salvation leaneth) than
   they dream; to wit, that it be free reconciliation gotten by the
   sacrifice of his death; or, which is all one, free forgiveness of sins,
   which, by pacifying and appeasing God, doth make him of an enemy or
   severe judge, [119] and which cannot be pleased nor entreated, a
   merciful Father. I confess, indeed, that we be regenerate into newness
   of life by the grace of Christ; but when we are about assurance of
   salvation, then must we call to mind the free adoption alone, which is
   joined with the purging [expiation] and forgiveness of sins. For, if
   works be admitted, that they may make us righteous in part only, the
   yoke of the law shall not be broken, and so Peter's contrariety
   [antithesis] shall fall to the ground, or else be dissolved.

   Even as they. Peter doth testify in this place, that though the
   servitude of the law were laid upon the fathers as touching the
   external shoe, yet were their consciences free and quit; whereby is put
   away that absurdity, which might otherwise have troubled godly minds
   not a little. For, seeing that the covenant of life is eternal, and the
   same which God made with his servants from the beginning until the end
   of the world, it were an absurd thing, and intolerable, that any other
   way to obtain salvation should be taught at this day than that which
   the fathers had in times past. Therefore, Peter affirmeth that we agree
   very well with the fathers, because they no less than we reposed hope
   of salvation in the grace of Christ; and so, reconciling the law and
   the gospel together, as touching the end of the doctrine, he taketh
   from the Jews the stumbling-block which they reigned to themselves by
   reason of the discord.

   Whereby it appeareth that the law was not given to the fathers that
   they might thereby purchase salvation, neither were the ceremonies
   added, that, by the observing thereof, they might attain unto
   righteousness; but this was the only end of all the whole law, that,
   casting from them all confidence which they might repose in works, they
   might repose all their hope in the grace of Christ. Whereby is also
   refuted the doting of those who think that the old people, inasmuch as
   they were content with earthly goods, did think no whit of the heavenly
   life. But Peter maketh the fathers partners with us of the same faith;
   and doth make salvation common to both; and yet there be some which
   delight in that brain-sick fellow, Servetus, with his so filthy
   sacrileges. Furthermore, we must note that Peter teacheth that the
   faith of the fathers [ancients] was always grounded in Christ, seeing
   that they could neither find life anywhere else, neither was there any
   other way for men to come unto God. Therefore, this place agreeth with
   that saying of the apostle,

   ?Christ yesterday, and today, and for ever,?
   (Hebrews 13:8.)
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   [91] ?Legitimi,? lawful.

   [92] ?Sicut magis idonei erant cognitores,? as they were more apt to
   take cognisance of it.

   [93] ?Ne inter eos quidem statim convenire potuit,? not even could they
   come instantly to an agreement.

   [94] ?Dei imperio acquiescere,? to aequiesce in the command of God.

   [95] ?In medio nostri,? in the midst of us.

   [96] ?Exegetice,? exegetically.

   [97] ?Tacita antithesis,? a tacit antithesis.

   [98] ?Quae nobis occulta est,? which is hidden from us.

   [99] ?Ad coeleste tribunal,? to the heavenly tribunal.

   [100] ?Operum,? of works.

   [101] ?Eum opponit,? he opposes him to, or contrasts him with.

   [102] ?Utrosque pariter allectos esse,? that both were in like manner
   allured.

   [103] ?Nihil esse absurdi si finem... imposuerit,? there is no
   absurdity in his having put an end to.

   [104] ?Ad necessitatem servandae logis,? to a necessity of observing
   the law.

   [105] ?Circumscribi,? is circumscribed.

   [106] ?In horrendae desperationis abyssum,? in the abyss of horrible
   despair.

   [107] ?Vulgo hominum.? of the vulgar.

   [108] ?Carnis sensus,? carnal propensities.

   [109] ?Sed ad inchoandum prorsus nulla,? but that he shall have no
   power at all to begin.

   [110] ?Do Epicuro,? of Epicurus.

   [111] ?Premebant,? pressed.

   [112] ?Ut sui anathematis fulmen Petro et Paulo infligeret,? to thunder
   out an anathema against Peter and Paul.

   [113] ?Jugo,? yoke.

   [114] ?Verum quia legis officium est.? but because it is the office of
   the law. Omitted.

   [115] ?Sine molestia,? without trouble,repugnance.

   [116] ?Spem salutis,? hope of salvation.

   [117] ?Fucum faceret,? should make a gloss.

   [118] ?Commentum,? fiction.

   [119] ?Vel severo et implacabili judice,? or a severe and implacable
   judge.
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   Acts 15:12-18

   12. And all the multitude kept silence, and heard Barnabas and Paul
   declare what signs and wonders God had wrought by them among the
   Gentiles. 13. And after they had done speaking, James answered, saying,
   Men and brethren, hear me: 14. Simeon hath showed how at the first God
   hath visited, that he might take of the Gentiles a people in his name.
   15. And hereunto agree the words of the prophets, as it is written, 16.
   After these things will return, and will build again the tabernacle of
   David, which is decayed; and will restore the ruins thereof, and will
   set it up; 17. That the, men which remain may seek the Lord, and all
   nations which call upon my name, saith the Lord, which doth all these
   things. 18. Known from the beginning [to God] are all his works.


   12. All the multitude held their peace. By these words, Luke giveth us
   to understand that the Spirit of God did so reign in that assembly,
   that they yielded forthwith to reason. The disputation was hot before;
   but now, after that Peter hath laid open the counsel of God, and hath
   handled the question according to the doctrine of the Scripture, by and
   by all noise being stayed, they are quiet and whist who did of late
   unadvisedly defend the error. This is a lively image of a lawful
   Council, when the truth of God alone, so soon as it is once come to
   light, maketh an end of all controversies; and assuredly it is
   effectual enough to appease all discord when the Spirit beareth the
   chief sway; because he is again a fit governor, as well to moderate
   their tongues who must speak before others as to keep the rest under
   obedience, that they be not too much addicted to themselves and wedded
   to their own wills, but that, laying away stubbornness, they may show
   themselves obedient to God. Neither is it to be doubted but that there
   was some few which would not yield, as it falleth out in a great
   assembly; yet the truth of God had the upper hand, so that the silence
   whereof Luke speaketh was a manifest testimony of common obedience. And
   this was no small moderation in Peter, in that having suffered every
   one to say for himself what he could, he deferred his judgment (lest it
   should be prejudicial to others) so long, until the question had been
   thoroughly discussed to and fro.

   They heard Barnabas and Paul. We may gather by these words that they
   were not heard with silence before.: For seeing that the more part was
   persuaded that they did wickedly admit the profane Gentiles into the
   Church, there should nothing which they should have said have been
   patiently received until this false opinion were corrected and
   reformed; but all should have been taken at the worst. We see what a
   poison displeasure conceived for no cause is, which doth so possess
   men's minds, that it stoppeth the way, so that the truth can never have
   en, trance. Hereby we learn how true that saying is, All things are
   sound to the sound, (Titus 1:15,) for there is nothing so wholesome but
   corrupt affection do turn the same into that which is hurtful. And to
   this end tendeth the narration made by Paul and Barnabas, that they may
   show and prove that God doth allow their apostleship among the
   Gentiles; forasmuch as it was ratified and confirmed by miracles, which
   are, as it were, certain seals thereof.

   13. James answered, saying. Some old writers of the Church think that
   this James was one of the disciples, whose surname was Justus and
   Oblia, whose cruel death is recorded by Josephus in the Twentieth Book
   of his Antiquities. But would to God the old writers had travailed
   rather to know the man, than to set forth, with reigned praises, the
   holiness of a man whom they knew not. It is a childish toy and surmise,
   in that they say that it was lawful for him alone to enter into the
   most holy place. For if in that entering in there had been any
   religion, he had done it contrary to the law of God, forasmuch as he
   was not the highest priest. Secondly, it was a superstitious thing thus
   to foster the shadowish worship of the Temple. I omit other trifles.
   And they are greatly deceived in that they deny that he was one of the
   twelve apostles. For they are enforced to confess that it is he whom
   Paul commandeth so honorably, that he maketh him the chief among the
   three pillars of the Church, (Galatians 2:9.) Assuredly, a man inferior
   in order and degree could never have excelled the apostles so far; for
   Paul giveth him the title of an apostle. Neither is that worth the
   hearing which Jerome bringeth, [viz.] that the word is general there,
   seeing that the dignity of the order is there handled; forasmuch as
   Christ did prefer the apostles before other teachers of the Church.

   Moreover, we may gather out of this place, that they made no small
   account of James, (Acts 21:18;) forasmuch as he doth with his voice and
   consent so confirm the words of Peter, that they are all of his mind.
   And we shall see afterwards how great his authority was at Jerusalem.
   The old writers think that this was because he was bishop of the place;
   but it is not to be thought that the faithful did at their pleasure
   change the order which Christ had appointed. Wherefore, I do not doubt
   but that he was son to Alpheus, and Christ's cousin, in which sense he
   is also called his brother. Whether he were bishop of Jerusalem or no,
   I leave it indifferent; neither doth it greatly make for the matter,
   save only because the impudency of the Pope is hereby refuted, because
   the decree of the Council is set down rather at the appointment, and
   according to the authority of James than of Peter. And assuredly
   Eusebius, in the beginning of his Second Book, is not afraid to call
   James, whosoever he were, the Bishop of the Apostles. Let the men of
   Rome go now and boast that their Pope is head of the Universal Church,
   because he is Peter's successor, who suffered another to rule him,
   [120] if we believe Eusebius.

   Men and brethren, hear me. James' oration consisteth upon [of] two
   principal members; for, first, he confirmeth and proveth the calling of
   the Gentiles by the testimony of the prophet Amos; secondly, he showeth
   what is best to be done to nourish peace and concord among the
   faithful; yet so that the liberty of the Gentiles may continue safe and
   sound, and that the grace of Christ may not be darkened. Whereas Peter
   is in this place called Simeon, it may be that this name was diversely
   pronounced then. Whereas he saith that God did visit to take a people
   of the Gentiles, it is referred unto the mercy of God, whereby he
   vouchsafed to receive strangers into his family. It is, indeed, a harsh
   phrase, yet such as containeth a profitable doctrine; because he maketh
   God the author of the calling of the Gentiles, and pronounceth that it
   is through his goodness that they began to be reckoned among his
   people, when he saith that they were taken by him; but he proceedeth
   further, when he saith that he did visit that he might take. For this
   is his meaning, That at such time as the Gentiles were turned away from
   God he did mercifully look upon them; because we can do nothing but
   depart farther and farther from him, until such time as his fatherly
   look prevent us of his own accord.

   In his name. The old interpreter hath, To his name, which is almost all
   one, though the preposition, it may be otherwise translated, to wit,
   For his name, or Upon his name. [121] Neither shall the sense disagree,
   that the salvation of the Gentiles is grounded in the power or name of
   God, and that God did respect no other thing in calling them but his
   own glory; yet did I retain that which is more usual; to wit, that, in
   numbering them among his people, he would have them counted in his
   name, like as it shall be said shortly after, that his name is called
   upon by all those whom he gathereth together into his Church. The
   adverb of time, proton, may be expounded two ways; if you read it,
   first, as the old interpreter and Erasmus have it, the sense shall be,
   that Cornelius and others were, as it were, the first fruits at whom
   God began the calling of the Gentiles; but it may be taken also
   comparatively, because there was already some token of the adoption of
   the Gentiles showed in Cornelius and his cousins, before that Barnabas
   and Paul preached the gospel to the Gentiles. And I do better like this
   latter sense.

   15. Hereto agree the words of the prophets. We see now how the apostles
   took nothing to themselves imperiously, but did reverently follow that
   which was prescribed in the word of God. Neither did it grieve them,
   neither did they count it any disgrace to them to profess themselves to
   be the scholars of the Scripture. Also we must here note, that the use
   of the doctrine of the prophets is yet in force, which some brain-sick
   men would banish out of the Church. By citing the prophets, in the
   plural number, to be witnesses, whereas he doth allege one place only,
   he signifieth that there is such an agreement among them, that that
   which is spoken by one is the common testimony of them all, because
   they speak all with one mouth, and every one speaketh as in the person
   of all, or rather the Spirit of God speaketh in them all. Moreover, the
   oracles of all the prophets were gathered together, that they might
   make one body. Wherefore that might worthily and fitly be ascribed to
   all the prophets in general, which was taken out of some one part of
   the general book.

   16. After these things I will return. Because the place is not cited
   word for word as it is in the prophet, we must see what difference
   there is, though it be not necessary to examine straitly what diversity
   there is in the words, so it appear that the prophecy doth fitly agree
   with the matter which is in hand. After that God hath promised the
   restoring of the tabernacle of David, he saith also, that he will bring
   to pass that the Jews shall possess the remnants of Edom. In all that
   text, there appeareth nothing as yet whence the calling of the Gentiles
   can be fet [122] or gathered; but that which followeth immediately
   after in the prophet, concerning the remnant of the Gentiles which
   shall call upon the name of the Lord, doth plainly show that the Jews
   and Gentiles shall make one Church, because that which was then proper
   to the Jews alone is given to both in general. For God placeth the
   Gentiles in like degree of honor with the Jews, when he will have them
   to call upon his name. Those of Idumea, and the people thereabout, were
   in times past under David subject to the Jews; but though they were
   tributaries to the people of God, yet were they nevertheless strangers
   from the Church. Therefore, this was news and a strange thing, in that
   God reckoneth them up with the holy people, that he may be called [123]
   the God of them all; seeing that it is certain that they are all made
   equal in honor among themselves by this means. Whereby it doth plainly
   appear how well the testimony of the prophet agreeth with the present
   purpose. For God promiseth to restore the decayed tabernacle, wherein
   the Gentiles shall obey the kingdom of David, not only that they may
   pay tribute, or take [to arms] weapon at the king's commandment, but
   that they may have one God, and that they may be one family to him.

   Yet there may a question be moved, why he had rather cite this
   prophecy, than many other which contain more plentiful proof of the
   matter which he hath in hand, of which sort Paul citeth many? (Romans
   15:9, 10, 11.) I answer, first, that the apostles were not ambitious in
   heaping up places of Scripture; but they did simply aim at this, which
   was sufficient for them, to wit, that they might prove that their
   doctrine was taken out of the word of God; secondly, I say that this
   prophecy of Amos is more plain than it is commonly taken to be. The
   prophet intreateth of the restoring of an house which was decayed;
   [124] he describeth the miserable ruin thereof. Therefore, the promise,
   which is added immediately, that the seat and throne shall be set up
   again, from of which kings of the posterity of David shall rule over
   the Gentiles, doth properly appertain unto Christ. Therefore, so soon
   as the kingdom of Christ is set up, that must needs follow which the
   prophet saith also, that the Gentiles shall call upon the name of God.
   Now, we see that James did not unadvisedly make choice of this place;
   for if the kingdom of Christ cannot be otherwise established, unless
   God be called upon everywhere throughout the whole world, and the
   Gentiles grow together to be one with his holy people, it is an absurd
   thing that they should be driven from hope of salvation, and the middle
   wall must fall to the ground, wherewith the one was separate from the
   other under the law, [125] (Ephesians 2:14.) The first word, I will
   return, is not in the prophet, but the change of the state which he
   denounceth is very well expressed by this means.

   The tabernacle of David, which was decayed. It is not without cause
   that that evil-favored wasteness and ruin of the king's house is set
   before our eyes by the prophet; for unless the godly should have been
   persuaded that Christ should notwithstanding come, though the kingdom
   of David were brought to nought, who should not only restore to their
   old order things which were decayed, but should exalt even unto the
   heavens the glory of his kingdom with incomparable success, they should
   have despaired a hundred times in a day. After they were returned from
   the exile wherein they lived at Babylon, they were brought by continual
   destructions almost unto utter destruction. Afterward that which
   remained was consumed by little and little with civil [126] discord,
   yea, when God did relieve their miseries, that kind of help which they
   had was a certain matter of despair; [127] for that rule which the
   Maccabees took upon them was then taken away from the tribe of Juda.
   For these causes the Spirit of God doth diligently beat in [inculcate]
   this by the prophet, that Christ shall not come until the kingdom of
   David shall perish, that they may not despair of salvation even amidst
   greatest miseries. So Isaiah saith, that there shall a branch arise out
   of the contemptible and base stock, [128] (Isaiah 11:1;) and let us
   also remember, that God doth observe this wonderful way in restoring
   the Church, that he doth build it up, [129] when it is decayed.

   Furthermore, this place teachers when the Church is best ordered, and
   what is the true and right constitution thereof, to wit, when the
   throne of David is set up, and Christ alone hath the preeminence, that
   all may meet together in his obedience. [130]

   Though the Pope have oppressed the Church with his sacrilegious
   tyranny, yet doth he make boast of the title of the Church; yea, he
   deceiveth men under the vain title of the Church, that he may put out
   the clear light of sound doctrine. But if we shall come thoroughly to
   examine the matter, we may easily refute such a gross mock, because he
   alone beareth rule, having deposed Christ. He doth in word confess that
   he is Christ's vicar; but in very deed after that he hath by a
   beautiful banishment [131] sent Christ into the heavens, he taketh to
   himself all his power; for Christ reigneth by the doctrine of his
   gospel alone, which is wickedly trodden under foot by this abominable
   idol. But let us remember that this shall be the lawful estate of the
   Church among us, if we do all in general [132] obey Christ, the King of
   kings, that there may be one sheepfold and one Shepherd, (John 10:16.)

   17. That those which remain may seek. James added this word seek by way
   of exposition, which is not found nor read in the prophet; and yet it
   is not superfluous, because, to the end we may be numbered among the
   people of God, and that he may take us for his own, we must, on the
   other side, [in our turn,] be encouraged to seek him. And it is to be
   thought that Luke did summarily comprehend those things whereof James
   did dispute in his own language among the Jews; whereby it came to pass
   that the exposition of the matter was mixed with the words of the
   prophet. Instead of the relics of the Gentiles which Amos useth, Luke,
   out of the Greek translation, (which was more familiar,) putteth the
   rest of the men in the same sense, to wit, that there must go before
   the purging of the filthiness of the world a cutting, or paring, as it
   came to pass. And this doctrine must be also applied unto our time.
   For, because the corruption of the world is worse than that it can be
   wholly brought to obey Christ, he bloweth away, with diverse fans of
   tribulations, the chaff and weeds, that he may at length gather unto
   himself that which shall remain.

   18. Known from the beginning. This is a prevention, [133] to put away
   the hatred which might have risen upon the novelty; for the sudden
   change might have been suspected, and therefore did it trouble weak
   minds. Therefore James preventeth, showing that this was no new thing
   with God, though it fell out suddenly otherwise than men thought;
   because God saw, before the world was created, what he would do, and
   the calling of the Gentiles was hidden in his secret counsel. Whereupon
   it followeth, that it must not be esteemed according to the sense of
   man. Furthermore, James hath respect unto the words of the prophet,
   when he affirmeth that God, who should do all these things, was also
   the author of the prophecy. Therefore, his meaning is, that, seeing God
   speaketh by his prophet, he saw then, yea, from the very beginning,
   [134] that neither uncircumcision nor anything else should let him, but
   that he would choose the Gentiles into his family. Nevertheless, there
   is comprehended under this a general exhortation, that men do not take
   upon them to measure, with the small measure of their wit, the works of
   God, the reason whereof is oftentimes known to none but to himself; but
   rather let them cry, being astonished, [135] that his ways are past
   finding out, and that his judgments are too deep a depth, (Romans
   11:33.)
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   [120] ?Sibi praesse,? to take precedence of him.

   [121] ?Propter,? on account of.

   [122] ?Elici,? inferred.

   [123] ?Pariter,? in like manner.

   [124] ?Collapsa erat,? had fallen down.

   [125] ?Hunc enim finem inter alios habebant ceremoniae, ut sanctum Dei
   populum a profanis Gentilus discernerent; nunc sublato discrimine,
   ceremonias quoque abrogari convenit,? for ceremonies had this, among
   other ends, that they might distinguish the holy people of God from the
   profane Gentiles; the distinction being now removed, ceremonies must
   also be abolished. The whole of this passage is omitted in the
   translation.

   [126] ?Intestinis,? intestine.

   [127] ?Quaedam erat desperationis materia,? was a kind of material for
   despair.

   [128] ?Ex contempto et ignobili trunco,? from an ignoble and despised
   trunk.

   [129] ?Ex ruinis,? out of ruins.

   [130] ?In ejus obsequium conveniant,? may accord in obeying him.

   [131] ?Specioso exilio,? a specious exile.

   [132] ?Omnes ad unum,? all to a man.

   [133] ?Prolepsis,? an anticipation

   [134] ?Ab ultima aeternitate,? from the remotest eternity

   [135] ?Exclament cum stupore,? exclaim in amazement.
     __________________________________________________________________

   Acts 15:19-21

   19. Wherefore, I think that we ought not to trouble those who of the
   Gentiles are turned to God: 20. But that we must write unto them, that
   they abstain from the filthiness of images, and from fornication, and
   from strangled, and from blood. 21. For Moses of old time hath those in
   every city which preach him, when he is read in the synagogues every
   Sabbath day.


   19. That we must not trouble. He denieth that the Gentiles must be
   driven from the Church through the disagreement about ceremonies,
   seeing they were admitted by God; yet it [he] seemeth contrary to
   himself, when he denieth that they ought to be troubled, and yet
   prescribeth certain rites. The answer is easy, which I will hereafter
   more at large prosecute. First, he requireth nothing at their hands but
   that which they were bound to do by brotherly concord; secondly, these
   precepts could no whir trouble or disquiet their consciences, after
   that they knew that they were free before God, and that false and
   perverse religion was taken away, which the false apostles sought to
   bring in. The question is now, why James doth enjoin the Gentiles these
   four things alone? Some say that this was let [derived] from the
   ancient custom of the fathers, who did not make any covenant [136] with
   any people which they could enforce to obey them but upon this
   condition; but because there is no fit author of that thing brought to
   light, I leave it in doubt and undecided.

   But here appeareth a manifest reason why they gave particular
   commandment concerning things offered to idols, blood, and that which
   was strangled. They were, indeed, of themselves things indifferent; yet
   such as had some special thing in them more than other rites of the
   law. We know how straitly the Lord commandeth to eschew those things
   which are contrary to the external profession of faith, and wherein
   there is any appearance or suspicion of idolatry. Therefore, lest there
   should any blot of superstition remain in the Gentiles, and lest the
   Jews should see anything in them which did not agree with the pure
   worship of God, no marvel if, to avoid offense, they be commanded to
   abstain from things offered to idols.

   The word alisgema, which Luke useth, doth signify all manner of
   profanation; therefore I have not changed the common translation, which
   hath pollution or filthiness. Yet it is sometimes taken for sacrifices;
   which sense should not disagree with James' purpose; and, peradventure,
   it shall be more plain and natural so to expound it in this place;
   because, where Luke doth shortly after repeat the same decree, he will
   put eidolotheta, or things sacrificed to idols.

   As concerning blood and that which was strangled, not only the Jews
   were forbidden by the law of Moses to eat them, (Deuteronomy 12:23;)
   but this law was given to all the world after the flood, (Genesis 9:4,)
   whereby it came to pass, that those which were not quite grown out of
   kind [137] did loathe blood. I do not speak of the Jews, but of many of
   the Gentiles. I confess, indeed, that even that commandment was but
   temporal; yet, notwithstanding, it was extended farther than unto one
   people. No marvel, therefore, if there might arise greater offense
   thereupon, which to cure seemed good to the apostles. But there ariseth
   a harder question concerning fornication; because James seemeth to
   reckon the same among things indifferent, whereof they must beware only
   in respect of offense; but there was another cause for which he placed
   fornication among those things which were not of themselves unlawful.
   It is well known what unbridled liberty to run awhoring did reign and
   rage everywhere; and this disease had got the upper hand principally
   among the men of the east country, as they be more given to lust.
   Assuredly the faith and chastity of wedlock was never less observed and
   kept any where than among them. Moreover, he doth not intreat
   indifferently, in my judgment, in this place of all manner [of]
   fornication or whoredom, as of adultery, and wandering, and unbridled
   lusts, whereby all chastity is violate and corrupt; but I think he
   speaketh of concubineship, as they call it; which was so common among
   the Gentiles, that it was almost like to a law.

   Therefore, whereas James reckoneth up a common corruption among things
   which are of themselves not corrupt, there is therein no inconvenience;
   [138] so that we know that it was not his meaning to place those things
   in one order which are very far unlike among themselves. For, whereas
   unclean men do thereby color and cloak their filthiness, they may
   easily be refuted. James, say they, coupled eating of blood with
   whoredom; but doth he compare them together as things that are like, at
   least which disagree not in any point. Yea, he doth only respect [139]
   the wicked and corrupt custom of men, which was fallen away from the
   first law and order of nature appointed by God. As concerning the
   judgment of God, the knowledge thereof must be let [sought] out of the
   continual doctrine of the Scripture; and it is nothing doubtful what
   the Scripture saith; to wit, that whoredom is accursed before God, and
   that the soul and body are thereby defiled, that the holy temple of God
   is polluted, and Christ is rent in pieces; that God doth daily punish
   whoremongers, and that he will once pay them home. [140] The filthiness
   of whoredom, which the heavenly Judge doth so sore condemn, can be
   covered with no cloaks by the patrons of whoredom how witty and
   eloquent soever they be.

   21. For Moses hath. This place, in my judgment, hath been badly
   expounded, and drawn into a contrary sense. For interpreters think that
   James addeth this, because it were superfluous to prescribe anything to
   the Jews, who were well acquainted with the doctrine of the law, and to
   whom it was read every Sabbath-day; and they pick out this meaning, Let
   us be content to require these few things at the hands of the Gentiles,
   which are not accustomed to bear the yoke of the law; as touching the
   Jews they have Moses, out of whom they may learn more. Some do also
   gather out of this place, that circumcision, with its appurtenances,
   ought to be observed even at this day among the Jews. But they reason
   unfitly and unskillfully, though that exposition which I have set down
   [141] were true. But James had a far other meaning; to wit, he teachers
   that it cannot be that ceremonies can be abolished so quickly, as it
   were, at the first dash; because the Jews had now a long time been
   acquainted with the doctrine of the law, and Moses had his preachers;
   therefore, it stood them upon to redeem concord for a short thee, until
   such time as the liberty gotten by Christ might, by little and little,
   appear more plainly. This is that which is said in the common proverb,
   That it was meet that the old ceremonies should be buried with some
   honor. Those who are skillful in the Greek tongue shall know that that
   last member, When he is read every Sabbath-day in the synagogues, was
   by me changed not without cause, for avoiding of doubtfulness. [142]
     __________________________________________________________________

   [136] ?Qui non soldant foedus percutere,? who were not accustomed to
   enter into any covenant.

   [137] ?Qui non prorsus erant degeneres,? who were not wholly
   degenerate.

   [138] ?In eo nihil absurdi,? in that there is an absurdity.

   [139] ?Respicit,? refers to.

   [140] ?Et horrendum semel fieri ultorem,? and that he will one day take
   fearful vengeance on them.

   [141] ?Quam retuli,? to which I have referred

   [142] ?Nempe, vitandae ambiguitatis causa,? namely, for the purpose of
   avoiding ambiguity.
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   Acts 15:22-29

   22. Then it seemed good to the apostles and elders, with the whole
   church, to send chosen men of them to Antioch, with Paul and Barnabas,
   Judas, surnamed Barsabas, and Silas, chief men among the brethren. 23.
   Sending letters by their hands after this form: The apostles, and
   elders, and brethren, to those brethren which are at Antioch, and in
   Syria and Gilicia, which are of the Gentiles, greeting: 24. Because we
   have heard that certain which went out from us have troubled you with
   words, subverting your souls, commanding you to be circumcised, and to
   keep the law, to whom we gave no commandment; 25. It seemed good to us,
   being gathered together with one mind, to send chosen men to you, with
   our beloved Barnabas and Paul; 26. Men which have ventured their souls
   for the name of our Lord Jesus Christ. 27. Therefore we have sent Judas
   and Silas, who shall also tell you the same things by word of mouth.
   28. For it seemed good to the Holy Ghost and us, to lay no greater
   burden upon you than these necessary things, 29. That ye abstain from
   those things which are sacrificed to images, and from blood, and from
   that which is strangled, and from fornication; from which things, if
   you shall keep yourselves, ye shall do well. Fare ye well.


   22. It pleased the apostles. That tempest was made calm not without the
   singular grace of God, so that after the matter was thoroughly
   discussed, they did all agree together in sound doctrine. Also the
   modesty of the common people is gathered by this, because, after that
   they had referred the matter to the judgment of the apostles and the
   rest of teachers, they do now also subscribe to their decree; and, on
   the other side, the apostles did show some token of their equity, in
   that they set down nothing concerning the common cause of all the godly
   without admitting the people. For assuredly, this tyranny did spring
   from the pride of the pastors, that those things which appertain unto
   the common state of the whole Church are subject (the people being
   excluded) to the will, will not say lust, of a few. [143] We know what
   a hard matter it is to suppress the slanders of the wicked, to satisfy
   most men who are churlish and forward, to keep under the light and
   unskillful, to wipe away errors conceived, to heal up hatred, to
   appease contentions, [and] to abolish false reports. Peradventure, the
   enemies of Paul and Barnabas might have said that they had gotten
   letters by fair and flattering speeches; they might have invented some
   new cavil; the rude and weak might, by and by, have been troubled; but
   when chief men come with the letters, that they may gravely dispute the
   whole matter in presence, all sinister suspicion is taken away.

   24. Certain which went out from us. We see that there was no respect of
   persons among these holy men, which doth always corrupt sound and right
   judgments. They confess that there were knaves of their own company;
   and yet they do no whit flatter them, or, through corrupt favor,
   incline to cover their error; yea, rather in condemning them freely,
   they spare not even themselves. And, first, they pluck from their faces
   that visure [mask] which they had abused, to deceive withal. They
   boasted that they were privy to the meaning of the apostles. [144] The
   apostles reprove them, and condemn them of and for lying in that false
   pretense, when they utterly deny that they did command any such thing.
   Again, they accuse them far more sharply, that they troubled the Church
   and subverted souls. For by this means they bring them in contempt and
   detestation with the godly, because they cannot be admitted but to
   their destruction. But false teachers are said to subvert souls,
   because the truth of God doth edify or build them up, and so this
   speech containeth a [this] general doctrine, Unless we will willingly
   have our souls drawn headlong from being any longer temples of the Holy
   Ghost, and unless we desire their ruin, we must beware of those which
   go about to lead us away from the pure gospel. That which they say
   touching the keeping of the law doth only appertain unto ceremonies,
   though we must always remember, that they did so intreat of ceremonies;
   that [as if] both the salvation and also the righteousness of men did
   therein consist. For the false apostles did command that they should be
   kept, as if righteousness came by the law and salvation did depend upon
   works.

   25. With our beloved Barnabas and Paul They set these praises against
   the slanders wherewith the false apostles had essayed to bring Paul and
   Barnabas out of credit. [145] And, first, to the end they may remove
   the opinion of disagreement which had possessed the minds of many, they
   testify their consent; secondly, they commend Paul and Barnabas for
   their ferventness in zeal and most manlike courage, that they were not
   afraid to venture or lay down their souls for Christ's sake. And this
   is an excellent virtue in a minister of the gospel, and which deserveth
   no small praise, if he shall not only be stout and courageous to
   execute the office of teaching, but also be ready to enter danger which
   is offered in defense of his doctrine. As the Lord doth thus try the
   faith and constancy of those which be his, so he doth, as it were, make
   them noble with the ensigns of virtue, that they may excel in his
   Church. Therefore, Paul holdeth forth the marks of Christ which he did
   bear in his body, (Galatians 6:17) as a buckler to drive back those
   knaves which did trouble his doctrine. And though it do not so fall out
   with most stout and courageous teachers and preachers of the gospel,
   that they strive for the gospel until they come in danger of life,
   because the matter doth not so require, yet is this no let but that
   Christ may purchase authority for his martyrs, so often as he bringeth
   them into worthy and renowned conflicts.

   Nevertheless, let even those who are not enforced to enter combat by
   any necessity be ready to shed their blood, if God see it good at any
   time that it should be so. But the apostles commend the fortitude of
   Paul and Barnabas only in a good cause; because, if it were sufficient
   to enter dangers manfully, the martyrs of Christ should nothing differ
   from troublesome and frenzied men, from cutters and roysters. [146]
   Therefore, Paul and Barnabas are commended, not because they laid open
   themselves simply to dangers, but because they refuse not to die for
   Christ's sake. Peradventure, also, the apostles meant to nip [147]
   those knaves by the way, who, having never suffered any thing for
   Christ's sake, came out of their roust and dainties [148] to trouble
   the churches, which cost the courageous soldiers of Christ dearly.

   28. It seemed good to the Holy Ghost and to us. Whereas the apostles
   and elders match and join themselves with the Holy Ghost, they
   attribute nothing to themselves apart therein; but this speech
   importeth as much as if they should say, that the Holy Ghost was the
   captain, guide, and governor, and that they did set down, and decreed
   that which they write as he did indite it to them. [149] For this
   manner of speech is used commonly in the Scripture, to give the
   ministers the second place after that the name of God is once
   expressed. When it is said that the people believed God and his servant
   Moses, (Exodus 14:31,) faith is not rent in pieces, as if it did addict
   itself partly to God, and partly to mortal man. What then? to wit,
   whereas the people had God for the sole author of their faith, they
   believed or gave credence to his minister, from whom he could not be
   separate. Neither could they otherwise believe God than by believing
   the doctrine set before them by Moses, as they did shake off the yoke
   of God after that they had once rejected and despised Moses. Whereby
   the wickedness of those men is also refuted, who, making boast of faith
   with full mouth, do no less wickedly than proudly contemn the ministry.
   For, as it were a sacrilegious partition, if faith should depend even
   but a very little upon man, so those men do openly mock God who feign
   that they have him to be their teacher, when they set nought by the
   ministers by whom he speaketh. Therefore, the apostles deny that they
   invented that decree of their own brain which they deliver to the
   Gentiles, but that they were only ministers of the Spirit, that they
   may, with the authority of God, make them commendable, which
   (proceeding from him) they do faithfully deliver. So, when Paul maketh
   mention of his gospel, he doth not enforce upon them a new gospel,
   which is of his own inventing, but he preacheth that which was
   committed to him by Christ.

   And the Papists are doltish who go about, out of these words, to prove
   that the Church hath some authority of her own; yea, they are contrary
   to themselves. For, under what color do they avouch that the Church
   cannot err, save only because it is grounded immediately by the Holy
   Spirit? Therefore, they cry out with open mouth, that those things be
   the oracles of the Spirit which we prove to be their own inventions.
   Therefore, they do foolishly urge this cause, it seemed good to us;
   because, if the apostles decreed any thing apart from the Spirit, that
   principal maxim shall fall to ground, that Councils decree nothing but
   which is indited by the Spirit.

   Besides these necessary things. The Papists do forwardly triumph under
   color of this word, as if it were lawful for men to make laws which may
   lay necessity upon the conscience. That (say they) which the Church
   commandeth must be kept under pain of mortal sin, because the apostles
   say that that must necessarily be observed which they decree. But such
   a vain cavil is quickly answered. For this necessity reached no farther
   than there was any danger lest the unity should be cut asunder. So
   that, to speak properly, this necessity was accidental or external;
   which was placed not in the thing itself, but only in avoiding of the
   offense, which appeareth more plainly by abolishing of the decree. For
   laws made concerning things which are of themselves necessary must be
   continual. But we know that this law was foredone [150] by Paul so soon
   as the tumult and contention was once ended, when he teacheth that
   nothing is unclean, (Romans 14:14;) and when he granteth liberty to eat
   all manner [of] meats, yea, even such as were sacrificed to idols, (1
   Corinthians 10:25). Wherefore, in vain do they gather any cloak or
   color out of this word to bind men's consciences, seeing that the
   necessity spoken of in this place did only respect men in the external
   use lest there should any offense arise thereupon, and that their
   liberty before God might stand whole and sound. Also, in vain do they
   gather out of all the whole place, and in vain do they go about out of
   the same to prove that the Church had power given to decree anything
   contrary to the word of God. The Pope hath made such laws as seemed
   best to him, contrary to the word of God, whereby he meant to govern
   the Church; and that not ten or twenty, but an infinite number, so that
   they do not only tyrannously oppress souls, but are also cruel torments
   to vex and torment them.

   To the end the hired brabblers [wranglers] of the Pope may excuse such
   cruelty, they do object that even the apostles did forbid the Gentiles
   that which was not forbidden in the word of God. But I say flatly, that
   the apostles added nothing unto the word of God; which shall plainly
   appear if we list to mark their drift. I said of late that they meant
   nothing less [151] than to set down a perpetual law, whereby they might
   bind the faithful. What then? They use that remedy which was fit for
   the nourishing of brotherly peace and concord among the Churches, that
   the Gentiles may for a time apply themselves [152] to the Jews. But if
   we will grant anything, we must assuredly confess that this is
   according to the word of God, that love bear the sway in things
   indifferent; that is, that the external use of those things which are
   of themselves free be bent unto the rule of charity.

   In sum, if love be the bond of perfection and end of the law; if God
   command that we study to preserve mutual unity among ourselves, and
   that every man serve his neighbor to edify, no man is so ignorant which
   doth not see that that is contained in the word of God which the
   apostles command in this place, only they apply a general rule to their
   time. Furthermore, let us remember that which I said before, that it
   was a politic law which could not ensnare the conscience, neither bring
   in any reigned worship of God; which two vices the Scripture condemneth
   everywhere in men's traditions. But admit we should grant (which is
   most false) that that did not accord with the word of God which was
   decreed in that council, yet that maketh nothing for the Papists. Let
   the councils decree anything contrary to [beyond, in addition to] the
   express word of God, according to the revelation of the Spirit; yet
   none but lawful councils may have this authority given them. Then let
   them prove that their councils were godly and holy, to the decrees
   whereof they will have us subject. But I will not any farther prosecute
   this point, because it was handled in the beginning of the chapter. Let
   the readers know (which is sufficient for this present place) that the
   apostles pass not the bounds of the word of God when they set down an
   external law, as time requireth, whereby they may reconcile the
   Churches among themselves.
     __________________________________________________________________

   [143] ?Prudenter vero Apostoli et Presbyteri Judam et Silam mittendos
   censuerunt, quo res minus suspecta esset,? but the apostles prudently
   deemed it proper to send Judas and Silas, that there might be less
   ground for suspicion, omitted.

   [144] ?Se apostolorum mentem tenere,? that they knew the mind of the
   apostles.

   [145] ?Paulo et Barnabas aspergeri,? to asperse Paul and Barnabas.

   [146] ?Nihil a tumultuosis et phreneticis, nihil a gladiatoribus
   differrent,? should differ in no respect from tumultuous and frenzied
   men, or from gladiators.

   [147] ?Oblique perstringere,? indirectly to lash.

   [148] ?Ex sua umbra et deliciis prodierant,? had come forth from their
   luxurious retirement.

   [149] ?Seque eo dictante statuisse quod scribunt,? and that which they
   write was resolved on his dictation

   [150] ?Refixam,? remodeled.

   [151] ?Nihil minus in animo illis fuisse,? that the last thing they
   meant was to.

   [152] ?Se... accommodent,? accommodate themselves.
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   Acts 15:30-35

   30. Therefore, when they were let go, they came to Antioch: and when
   they had assembled the multitude together, they delivered the epistle:
   31. Which, when they had read, they rejoiced over the consolation. 32.
   And Judas and Silas, seeing they were also prophets, did with many
   words exhort [or they did comfort] the brethren, and strengthened them.
   33. And they tarried there for a time, and then they were let go by the
   brethren in peace unto the apostles. 34. But it seemed good to Silas to
   stay there. 35. And Paul and Barnabas stayed at Antioch, teaching and
   preaching with many more the word of the Lord.


   30. When the multitude was gathered. This was the most lawful kind of
   dealing to admit the whole multitude unto the reading of the epistle.
   For if there fall out any controversy in the doctrine of faith, it is
   meet that the judgment be referred over unto the learned and godly, and
   to such as are exercised in the Scripture; and, chiefly, to the pastors
   rightly ordained. Notwithstanding, because it belongeth to all alike to
   know for a surety what they must hold, the godly and learned teachers
   must make known [153] to the whole Church what they have set down out
   of the word of God. For there is nothing more unfitting for holy and
   Christian order than to drive away the body of the people from common
   doctrine, as if it were a herd of swine, as they use to do under the
   tyranny of Popery. For because the Pope and the horned bishops did
   think that the people would never be obedient enough until they were
   brought into gross ignorance, they imagined that this was the best
   summary of faith, to know nothing, but to depend wholly upon their
   decrees. But, on the contrary, there must be a mean observed, that
   lawful governments may continue; [154] and that, on the other side, the
   people may have that liberty which unto them belongeth, lest they be
   oppressed like slaves.

   31. They rejoiced over the consolation. Seeing that the epistle is so
   short, and containeth nothing but a bare narration, what consolation
   could they have by it? But we must note, that there was no small matter
   of consolation therein, because, when they knew the consent of the
   apostles, they were all pacified, and also whereas before there was
   variance among them, they are now reconciled one to another. Seeing
   there went a false report about, that all the apostles were against
   Paul and Barnabas, this same had shaken some who were too light of
   belief, many did stand in doubt; the wicked abused this occasion to
   speak evil; others some were pricked forward [155] with love of novelty
   and with curiosity, and one was set against another. But now, after
   that they see that the judgment of the first Church doth agree with the
   doctrine of Paul and Barnabas, they obtain that for which the children
   of God ought most to wish, that being established in the right faith,
   and being of one mind among themselves, they may with quiet minds have
   peace one with another.

   32. Judas and Silas. These two brethren were sent for this cause, that
   they might also testify the same thing by word which was contained in
   the letters, and more also; otherwise the apostles would not have sent
   such short letters concerning so great and weighty a matter; and they
   would have also spoken somewhat touching the mysteries of faith, and
   would have made some long exhortation, wherein they would have
   persuaded them unto the study of godliness. Now, Luke showeth some
   farther things by them done; to wit, that being furnished with the gift
   of prophecy, they edify the Church in general, as if he should say,
   they did not only do their duty faithfully in the cause which was now
   in hand, but they did also take good and profitable pains in teaching
   and exhorting the Church And we must note that he saith that they
   exhorted the Church, because they were prophets; for it is not a thing
   common to all men to enter such an excellent function. Therefore, we
   must beware, lest any man pass [156] his bounds; as Paul teacheth, 1
   Corinthians 7:20; and Ephesians 4:1, that every one keep himself within
   the measure of grace received. Wherefore, it is not in vain that Luke
   saith that the office of teaching is peculiar; lest any man, through
   ambition, being void of ability, or through rash zeal, or through any
   other foolish desire, coveting to put out his head, trouble the order
   of the Church.

   They were prophets. Whereas the word hath diverse significations, it is
   not taken in this place for those prophets to whom it was granted to
   foretell things to come; because this title should come in out of
   season [157] when he intreateth of another matter; but Luke's meaning
   is, that Judas and Silas were endued with excellent knowledge and
   understanding of the mysteries of God, that they might be good
   interpreters of God; as Paul, in the fourteenth of the First to the
   Corinthians, (1 Corinthians 14:3,) when he intreateth of the prophecy,
   and preferreth it before all other gifts, speaketh not of foretelling
   of things to come; but he commandeth it for this fruit, because it doth
   edify the Church by doctrine, exhortation, and consolation. After this
   manner doth Luke assign exhortation to the prophets, as being the
   principal point of their office.

   33. They were let go in peace. That is, when they departed, the
   brethren, in taking their leave of them, did wish them well, as friends
   use to do. And there is synecdoche in this member; because the one of
   the two did only return to Jerusalem. And in the text there is a
   correction added immediately, that it seemed good to Silas to tarry
   there; but when Luke joineth them both together, his meaning is only to
   declare that the Church was quiet before they thought upon any
   returning. At length he addeth that Paul and Barnabas, so long as they
   were at Antioch, gave themselves to teaching, and did continue in this
   work, [158] and yet did they give place to many more. [159] Whereby it
   appeareth, that they had all one and the same desire without grudging,
   [160] so that they joined hand in hand to do good; though it seemeth
   that he maketh mention of many more of set purpose, lest we should
   think that, after that Paul and Barnabas were departed, that Church was
   destitute, which did flourish in abundance of teachers. Moreover, the
   blessing of God, which began straightway to appear again in that
   Church, is now again commended and extolled, which Church Satan went
   about [161] by his ministers miserably to scatter and lay waste.
     __________________________________________________________________

   [153] ?Fraterne communicate,? must fraternally communicate.

   [154] ?Salvae maneant,? may continue safe.

   [155] ?Titillibat,? tickled with.

   [156] ?Temere transiliat,? rashly overleap.

   [157] ?Parum opportune interpositum esset,? should have been
   inappropriately interposed.

   [158] ?Intentos fuisse ad docendum, et in hoc opere assiduos,? were
   intent on teaching, and assiduous in the work.

   [159] ?Aliis compluribus,? to several other persons.

   [160] ?Sine aemulatione,? without rivalship.

   [161] ?Nuper molitus erat,? had lately plotted.
     __________________________________________________________________

   Acts 15:36-41

   36. And after a few days Paul said to Barnabas, Returning, let us now
   visit our brethren throughout all cities wherein we have preached the
   word of the Lord, and see how they do. 37. And Barnabas counseled to
   take John, whose surname was Mark. 38. But Paul besought him, that he
   which slid back from them in Pamphylia, and had not gone with them to
   the work, might not be taken to their company. 39. And the contention
   waxed so hot between them, that they parted company; and Barnabas
   having taken to him Mark, sailed to Cyprus. 40. But Paul having chosen
   Silas, journeyed, being committed to the grace of God by the brethren.
   41. And he went through Syria and Cilicia, establishing the churches


   36. Let us visit our brethren. In this history we must first note how
   careful Paul was for the churches which he had ordained. He laboreth,
   indeed, at Antioch profitably, but because he remembered that he was an
   apostle ordained of God, and not the pastor of one particular place, he
   keepeth the course of his calling. Secondly, as it did not become him
   to be tied to one place, so he thinketh with himself, that he was bound
   to all whom he begat in the Lord; therefore, he will not suffer them to
   want his help. Moreover, the work that was begun in those places could
   not be neglected; but it would shortly after decay. Yet it is to be
   thought that Paul stayed still in the church of Antioch, until he saw
   the estate thereof well ordered, and concord established. For we know
   and try [162] what great force principal churches [163] have to keep
   other lesser churches in order. If there arise any tumult in an obscure
   street, or if there fall out any offense, the rumor goeth not so far,
   neither are the neighbors so much moved; but if any place be excellent,
   it cannot quail without great ruin, or, at least, but that the lesser
   buildings shall be therewith sore shaken, both far and wide. Therefore,
   Paul, in staying a time at Antioch, did provide for other churches; and
   so we must no less look unto his wisdom than his diligence in this
   example, because oftentimes the immoderate heat of the pastors in going
   about matters doth no less hurt than their sluggishness.

   How they do. Paul knew that amidst so great lightness and inconstancy
   of men, and as their nature is inclined to vice, if there be any thing
   well ordered among them, it doth seldom continue stable, and for any
   long time; and especially that churches do easily decay or grow out of
   kind, unless they be looked to continually. There ought nothing under
   heaven to be more firm than the spiritual building of faith, whose
   stability is grounded in the very heaven; yet there be but few in whose
   minds the word of the Lord doth thoroughly take lively root; therefore,
   firmness is rare in men. Again, even those who have their anchor firmly
   fixed in the truth of God, do not cease notwithstanding to be subject
   to diverse tossings, whereby, though their faith be not overturned, yet
   hath it need of strengthening, that it may be underpropped and stayed.
   Moreover, we see how Satan doth assault, and with what subtle shifts he
   goeth about privily to pull down sometimes whole churches, sometimes
   every one of the faithful particularly. Therefore, it is not without
   cause that Paul is so careful for his scholars, lest they behave
   themselves otherwise than is to be wished; and therefore is he desirous
   in time to prevent, if there be any inconvenience risen, which cannot
   be until he have taken view. [164]

   37. And Barnabas gave counsel. Luke doth here set down that doleful
   disagreement which ought to make all the godly afraid for just causes.
   The society of Paul and Barnabas was consecrated by the heavenly
   oracle. They had long time labored, being of one mind, under this yoke
   whereunto the Lord had tied them; they had, by many experiences, tried
   [felt] the excellent favor of God, yea, that wonderful success
   mentioned heretofore by Luke was a manifest blessing of God. Though
   they had been almost drowned so often in so many tempests of
   persecution, and were set upon so sore [165] by infinite enemies,
   though domestical sedition were everywhere kindled against them, yet
   they were so far from being pulled in sunder, that their agreement was
   then most of all tried, [proved.] But now, for a light matter, and
   which might easily have been ended, they break that holy bond of God's
   calling.

   This could not fall out without great perturbance to all the godly.
   Seeing that the heat of the contention was so great and vehement in
   these holy men, who had long time accustomed themselves to suffer all
   things, what shall befall us, whose affections being not as yet so
   brought to obey God, do oftentimes rage [166] without modesty? Seeing
   that a light occasion did separate them, who had long time, amidst so
   great trials, retained unity holily, how easily may Satan cause those
   to be divided who have either none, or, at least, a cold desire to
   foster peace? What great pride was it for Barnabas, who had no more
   honorable thing than to be Paul's companion, that he might behave
   himself like a son towards his father, so stubbornly to refuse his
   counsel? Peradventure, also, some might think that Paul was not very
   courteous in that he did not forgive a faithful helper this fault.
   Therefore, we be admonished by this example, that unless the servants
   of Christ take great heed, there be many chinks through which Satan
   will creep in, to disturb that concord which is among them.

   But now we must examine the cause itself, for some there be who lay the
   blame of the disagreement upon Paul; [167] and, at the first hearing,
   the reasons which they bring seem probable. John Mark is rejected,
   because he withdrew himself from Paul's company; but he fell not away
   from Christ. A young man, being as yet unacquainted with bearing the
   cross, returned home from his journey. He was somewhat to be borne with
   for his age, being a fresh-water soldier [a tyro] he fainted in
   troubles even at the first dash; he was not, therefore, about to be a
   slothful soldier during his whole life. Now, forasmuch as his returning
   to Paul is an excellent testimony of repentance, it seemeth to be a
   point of discourtesy [168] to reject him; for those must be handled
   more courteously, who punish themselves for their own offenses of their
   own accord. There were also other causes which ought to have made Paul
   more courteous. The house of John Mark was a famous inn, [169] (Acts
   12:12;) his mother had entertained the faithful in most grievous
   persecution; when Herod and all the people were in a rage, they were
   wont to have their secret meetings there, as Luke reported before.
   Surely he ought to have borne with such a holy and courageous woman,
   lest immoderate rigor should alienate her. She was desirous to have her
   son addicted to preach the gospel; now, what a great grief might it
   have been to her that his pains and industry should be refused [170]
   for one light fault? And now whereas John Mark doth not only bewail his
   fault, but in very deed amend the same, Barnabas hath a fair color why
   he should pardon him. [171]

   Yet we may gather out of the text, that the Church did allow Paul's
   counsel. For Barnabas departeth, and with his companion he saileth into
   Cyprus. There is no mention made of the brethren, (as if he had
   departed privily without taking his leave;) but the brethren commend
   Paul in their prayers to the grace of God; whereby appeareth that the
   Church stood on his side. Secondly, whereas God showeth forth the power
   of his Spirit in blessing Paul, and doth bless his labors with happy
   success of his grace, and leaveth Barnabas, as it were, buried, there
   may a probable reason be drawn thence, that it pleased him that such an
   example of severity should be showed. And surely the offense of John
   Mark was greater than it is commonly taken for. He slid not back,
   indeed, from the faith of Christ, yet did he forsake his calling, and
   was a revolt [apostate] from the same; therefore, it was a matter which
   might have given evil example, if he had been straightway received
   again into the calling from which he was slid back. He had given
   himself over to serve Christ upon this condition, that he should be
   free no longer. It was no more lawful for him to break his promise made
   in this behalf, than it is for a husband to leave his wife, or for a
   son to forsake his father. Neither doth infirmity excuse his
   unfaithfulness, whereby the holiness of the calling was violated.

   And we must note, that he was not altogether rejected of Paul; he
   counted him as a brother, so he would be content with the common order;
   he refused to admit him unto the common [public] function of teaching,
   from whence he fell filthily through his own fault. And there is no
   great difference between these two, whether he which hath offended be
   quite excluded from pardon, or he have only public honor denied him;
   though it may be that they did both exceed measure, as accidents do
   oftentimes mar a matter which is otherwise good. It was well done of
   Paul, and according to the right of discipline profitably, not to admit
   him to be his companion, whose inconstancy he had once tried,
   [experienced;] but when he saw Barnabas so importunate, he might have
   yielded to his desire. We ought to make more account of the truth than
   of the favor of all the whole world; but it is convenient that we
   ponder wisely what great weight there is in the matter which is in
   hand. For if, in a matter of no weight or edification, a man vaunt of
   his constancy, prepare himself for the conflict, and cease not to
   defend that until the end, wherein he did once take delight it shall be
   but foolish and perverse obstinacy. There was also some middle way and
   means whereby Paul might have granted somewhat to the importunateness
   of his fellow [colleague] in office, and yet have not revolted from the
   truth. It was not for him to flatter Mark, or to cloak his offense, yet
   was he not letted by religion, but that after he had freely professed
   what he thought, he might suffer himself to be overcome in that matter,
   which did neither indamage true doctrine, nor endanger man's salvation;
   which I say for this cause, that we may learn to moderate our desire,
   even in the best causes, lest it pass measure, and be too fervent.
     __________________________________________________________________

   [162] ?Experimur,? we know by experience.

   [163] ?Quantum habeant momenti primariae ecclesiae,? how great weight
   principal churches have.

   [164] ?Sine inspectione,? without inspection.

   [165] ?Subinde,? ever and anon.

   [166] ?Subinde lasciviant,? do every now and then wanton.

   [167] ?Nimio Pauli rigori,? on Paul's excessive rigor.

   [168] ?Minime humanum,? contrary to humanity.

   [169] ?Celebre erat Ecclesiae hospitium,? was celebrated for its
   hospitality to the Church.

   [170] ?Ejus operam respui,? that his assistance should be spurned away.

   [171] ?Speciosum colorem... cur ignoscat,? a specious excuse for
   pardoning him.
     __________________________________________________________________
     __________________________________________________________________

   CHAPTER 16
     __________________________________________________________________

   Acts 16:1-5

   1. And he came to Derbe and Lystra; and, behold, there was there a
   certain disciple named Timotheus, the son of a certain faithful woman,
   a Jewess, and his father was a Grecian. 2. He was well reported of by
   the brethren which were at Lystra and Iconium. 3. Paul would have him
   to go with him; and when he had taken him he circumcised him, because
   of those Jews which were in those places. For they all knew that his
   father was a Grecian. 4. And as they passed through the cities, they
   delivered to them to be kept the decrees which were decreed by the
   apostles and elders which were at Jerusalem. 5. And so the churches
   were confirmed in the faith, and abounded in number daily.


   1. Luke doth now begin to declare what were the proceedings of Paul
   after that Barnabas and he were separate. And first he showeth, that he
   took to his company at Lystra Timothy to be his companion. But, to the
   end we may know that Paul did nothing rashly, or without good
   consideration, Luke saith plainly, that Timothy was such a man as the
   brethren did well like of, and that they gave testimony of his
   godliness; for thus doth he speak word for word. And so Paul himself
   observeth the like choice, which he elsewhere commandeth to be made in
   choosing ministers, (1 Timothy 3: 7.) Neither is it to be thought, that
   those prophecies did even then come to light wherewith Timothy was set
   forth and adorned by the Spirit, as Paul doth testify elsewhere, (1
   Timothy 1:18.) But there seemeth to be some disagreement in that, in
   that Luke saith that Timotheus was well reported of amongst the
   brethren; and Paul will have him to have a good report of those who are
   without, who is chosen to be a bishop. I answer, that we must
   principally look unto the judgment of the godly, as they be sole meet
   witnesses, and do alone rightly discern well and wisely according to
   the Spirit of God; and that we ought to attribute no more to the wicked
   than to blind men. Therefore it appeareth that godliness and holiness
   of life must be judged according to the will and consent of godly men;
   that he be counted worthy to be a bishop whom they commend.
   Notwithstanding, I confess that even this also is required in the
   second place, that the very infidels be enforced to commend him; lest
   the Church of God come in danger [172] of their slanders and evil
   speaking, if it commit [permit] itself to be governed by men of evil
   report.

   3. He circumcised him, because of the Jews. Luke doth plainly express
   that Timothy was not circumcised, because it was necessary it should be
   so, or because the religion of that sign did continue as yet, but that
   Paul might avoid an offense. Therefore there was respect had of men,
   whereas the matter was free before God. Wherefore, the circumcising of
   Timothy was no sacrament, as was that which was given to Abraham and
   his posterity, (Genesis 17:13;) but an indifferent ceremony which
   served only for nourishing of love, and not for any exercise of
   godliness.

   Now, the question is, whether it were lawful for Paul to use a vain
   sign, whose signification and force was abolished; for it seemeth a
   vain thing when there is a departure made from the institution of God.
   But circumcision was commanded by God to continue only until the coming
   of Christ. To this question I answer, that circumcision did so cease at
   the coming of Christ, that, notwithstanding the use thereof was not
   quite abolished by and by; but it continued free, until all men might
   know that Christ was the end of the law, by the more manifest
   revelation of the light of the gospel.

   And here we must note three degrees. The first is, that the ceremonies
   of the law were so abolished by the coming of Christ, that they did
   neither any longer appertain unto the worship of God, neither were they
   figures of spiritual things, neither was there any necessity to use
   them. The second is, that the use thereof was free, until the truth of
   the gospel might more plainly appear. The third, that it was not lawful
   for the faithful to retain them, save only so far forth as the use
   thereof served for edification, neither was there any superstition
   thereby fostered; though that free power to use them, whereof I have
   spoken, be not without exception, because there was a divers respect to
   be had of ceremonies. For circumcision was not in the same place
   wherein the sacrifices were, which were ordained for the purging
   [expiating] of sins. Wherefore it was lawful for Paul to circumcise
   Timotheus; it had not been lawful for him to offer a sacrifice for sin.
   This is, indeed, a general thing, that all the worship of the law did
   cease at the coming of Christ, (because it was to continue but for a
   time,) as touching faith and conscience; but concerning the use we must
   know this, that it is indifferent, and left in the liberty of the godly
   for a short time, so far as it was not contrary to the confession of
   faith. We must note the shortness of time whereof I speak, to wit,
   until the plain manifestation of the Gospel; because some learned men
   are grossly deceived in this point, who think that circumcision doth
   yet take place [173] among the Jews; whereas Paul teacheth, that it is
   superfluous when we are buried with Christ by baptism, (Colossians
   2:11,12.) It was better and more truly said in the old proverb, That
   the synagogue was to be buried with honor.

   Now it resteth that we declare how far forth the use of circumcision
   was indifferent. That shall easily appear by the manner of the liberty.
   Because the calling of the Gentiles was not as yet generally known, it
   was meet that the Jews should have some prerogative granted them.
   Therefore, until it might be better known that the adoption was
   deducted from the lineage and kindred of Abraham unto all the Gentiles,
   it was lawful, so far as edification did require, to retain the sign of
   difference. For seeing that Paul would not circumcise Titus, and doth
   avouch that the same was well done, (Galatians 2:3,) it followeth that
   it was not lawful to use this ceremony always and without choice.
   Therefore they were to have respect unto edification, and unto the
   public commodity of the Church. Because he could not circumcise Titus,
   unless he would betray the doctrine [174] of the Gospel, and lay
   himself open to the slanders of the adversaries, he abstained from the
   free use of the ceremony, which he did use in Timotheus, when he saw
   that it was profitable for the Church. Hereby it doth easily appear
   what horrible confusion doth reign in Popery. There is there a huge
   heap of ceremonies, and to what end but that hey may have instead of
   one veil of the old temple an hundred. God did abrogate those
   ceremonies which he had commanded, that the truth of the Gospel might
   shine more clearly. Men durst take upon them to bring in new, and that
   without keeping any measure. After this came in a wicked surmise, that
   all these serve for the worship of God. At length followed the devilish
   confidence of merit. Now, forasmuch as it is evident enough that such
   ceremonies are neither veils nor sepulchres wherewith Christ is
   covered, but rather stinking dunghills wherein faith [175] and religion
   are choked, those who make the use thereof generally free do ascribe
   more to the Pope than the Lord granteth to his law. It is to no end to
   speak of the mass and of such filthiness which contain in themselves
   manifest idolatry.

   They all knew this. Luke telleth us that this was Paul's drift, to make
   an entrance for Timotheus unto the Jews, lest they should abhor him as
   a profane man. They knew all (saith he) that his father was a Grecian.
   Therefore, because the mothers had no power over their children, they
   were fully persuaded that he was uncircumcised. Let the readers not
   here by the way, how miserable the bondage of the people of God was
   then. Eunice, mother to Timotheus, was one of the small remnant which
   the very Jews themselves counted a monster, and yet, being married to a
   man which was an infidel, she durst not consecrate her children to God.
   No, she durst not so much as give them the external sign of grace, and
   yet she ceased not therefore to instruct her son of a child holily in
   the fear of God, and in his true worship--an example surely worthy to
   be followed of women, whom their husbands affray with their tyrannous
   government, from keeping and training up their children and families
   chastely in true godliness. Grecian is taken in this place for a
   Gentile, after the old and common custom of the Scripture.

   4. They delivered them the decrees to keep. In these words Luke doth
   signify unto us how desirous Paul was of peace. The best and strongest
   bond to keep and foster peace among the churches, was to keep that
   which was set down by the apostles. When Paul taketh great pains about
   that, he taketh great heed lest through his fault there arise any
   trouble. And let us remember that that continued but for a time.
   Because, so soon as he seeth the danger of offense cease, he doth quite
   unburthen the churches, and setting apart the decree, he maketh that
   free which the apostles had their forbidden. And yet doth he not cancel
   or violate by that abrogation that which the apostles had decreed, or
   contemn the authors themselves; because they were not determined to
   establish a perpetual law, but only to mitigate for a short time that
   which might hurt weak consciences; as I did more at large declare in
   the former chapter. Whereby the folly of the Papists is sufficiently
   refuted, who do grievously lay to our charge that we be far unlike
   Paul, because we will have the consciences of the godly governed by the
   Word of God alone, setting light by the decrees of the Church, as they
   call them, and not to be subject to the will of men. But, as I have
   already said, Paul meant nothing less than to ensnare men's consciences
   in the snare of necessity, for he is not contrary to himself, when he
   crieth in other places, that

   ?all things are clean to the clean,?
   (Titus 1:15.)

   And again,

   ?He which is clean eateth all things,?
   (Romans 14:2.)

   And again,

   ?The kingdom of God is not meat and drink,?
   (Romans 14:17.)

   And again,

   ?Meat doeth not commend us to God,?
   (1 Corinthians 8:8.)

   Again,

   ?Eat all things which are sold in the shambles, asking no question for
   conscience sake,?
   (1 Corinthians 10:25.)

   But in one word he reconcileth those things which might otherwise seem
   to disagree, when he commanded to abstain from things sacrificed to
   idols, for another's man conscience sake. Nevertheless, he taketh great
   heed that he bind not godly souls with the laws of men.

   Therefore we attempt nothing at this day which is contrary to or
   disagreeing with Paul. But the Papists mock us too grossly when they
   compare their laws with the decrees of the apostles. The apostles
   invented no new worship of God, they had erected no new spiritual
   government; but for the desire they had to maintain peace, they
   exhorted the Gentiles that they would yield a little to the Jews.
   Before the Pope can excuse his laws under this color, he must first
   change them wholly. And as for us, seeing that the Papists do place the
   spiritual worship of God in man's inventions, and translate the right
   which belongeth to God alone unto men, that they may reign as lords
   over souls; we are enforced manfully to withstand them, unless through
   treacherous silence we will betray the grace gotten by the blood of
   Christ. Now, what likelihood can there be between three decrees set
   down for the help and comfort of the weak, and an infinite heap of
   laws, which doth not only oppress miserable souls with the weight
   thereof, but also swallow up faith? We know the complaint of Augustine
   writing to Januarius, that the Church was wickedly laden even then with
   too great a burden of traditions. Could he, I pray you, suffer the
   bondage of these times, which is almost a hundred times harder and
   heavier?

   5. The churches were confirmed. By this we gather, that that which Luke
   setteth down, or rather touched concerning the decrees of the apostles,
   was, as it were, put in by the way, being not much appertinent unto the
   matter. [176] For he commendeth a far other fruit of Paul's doctrine,
   when he saith that the churches were confirmed in the faith. Therefore
   Paul did so order external things, that he was principally careful for
   the kingdom of God, which consisteth in the doctrine of the gospel, and
   doth far surpass and surmount external order. Therefore those decrees
   were mentioned, inasmuch as they were expedient for maintaining
   concord, that we might know that the holy man had a care thereof. But
   religion and godliness hath the former place, whose sole foundation is
   faith; which again doth stay itself upon the pure Word of God, and doth
   not depend upon men's laws. Now, by this example, Luke pricketh us
   forward to proceed continually, lest, at the beginning, sloth or
   neglect of profiting come upon us. Also the way to increase faith is
   expressed, to wit, when the Lord doth stir us up by the industry of his
   servants; as at that time he used the labor and diligence of Paul and
   his companions. When he addeth immediately that they were also
   increased in number, he commendeth another fruit of preaching, and yet
   he doth therewithal signify unto us, that the more those profit in
   faith who are first called, the more do they bring unto Christ; as if
   faith did creep abroad unto others by branches. [177]
     __________________________________________________________________

   [172] ?Obnoxia sit,? be subjected to.

   [173] ?Locum adhuc habere apud Judaeos,? is still binding on the Jews.

   [174] ?Puram doctrinam,? the pure doctrine.

   [175] ?Sincera fides,? sincere faith.

   [176] ?Accessorium,? accessory.

   [177] ?Propagine,? by propagation.
     __________________________________________________________________

   Acts 16:6-10

   6. And when they had gone through Phrygia and the country of Galatia,
   they were forbidden of the Holy Ghost to speak the word in Asia 7. And
   going into Mysia, they essayed to go into Bithynia: and the Spirit
   suffered them not. 8. And when they had passed through Mysia, they came
   down to Troada, [Troas.] 9. And Paul saw a vision by night; There was a
   certain man of Macedonia, standing and praying him, and saying, Coming
   into Macedonia, help us. 10. And so soon as he saw the vision, we
   sought straightway to go into Macedonia, being surely confirmed that
   the Lord had called us to preach the gospel to them.


   6. When they had gone throughout. Luke showeth here how diligent and
   careful Paul and his companions were in the office of teaching; for he
   saith that they journeyed through divers regions of the Lesser Asia
   that they might preach the gospel. But he reciteth one thing which is
   worth remembering, that they were forbidden by the Spirit of God to
   speak of Christ in some places, which serveth not a little to set forth
   the apostleship of Paul; as undoubtedly he was not a little encouraged
   to proceed, when he knew that the Spirit of God was his guide in his
   way, and the governor of his actions. And whereas whithersoever they
   came they prepared themselves to teach, they did that according to
   their calling, and according to the commandment of God. For they were
   sent to preach and publish the gospel to the Gentiles without
   exception; but the Lord revealed his counsel in governing the course of
   their journey which was before unknown, even in a moment.

   Notwithstanding, the question is, If Paul taught nowhere by whither he
   was led by the Spirit, what certainty shall the ministers of the Church
   have at this day of their calling, who are certified by no oracles when
   they must speak or hold their peace? I answer, Seeing that Paul's
   province and charge was so wide, he had need of the singular direction
   of the Spirit. He was not made the apostle of one particular place, or
   of a few cities, but he had received commandment to preach the gospel
   through Asia and Europe; which was to sail in a most wide sea.
   Wherefore, there is no cause why we should wonder that in that confused
   wideness God beckoned unto him, as it were by reaching forth his hand,
   how far he would have him go, or whither. But here ariseth another
   harder question, why the Lord did forbid Paul to speak in Asia, and
   suffered him not to come into Bithynia? For, if answer be made that
   these Gentiles were unworthy of the doctrine of salvation, we may again
   demand why Macedonia was more worthy? Those who desire to be too wise,
   do assign the causes of this difference in men, that the Lord
   vouchsafeth every man of his gospel, as he seeth him bent unto the
   obedience of faith; but he himself saith far otherwise, to wit, that he
   appeared plainly to those which sought him not, and that he spake to
   those who asked not of him. For whence cometh aptness to those to be
   taught, and a mind to obey, but from his Spirit? Therefore, it is
   certain that some are not preferred before other some by their merit,
   seeing that all men are naturally like backward and wayward from faith.
   Therefore, there is nothing better than to leave free power to God to
   vouchsafe and deprive of his grace whom he will. And surely as his
   eternal election is free, so his calling is also free which floweth
   thence, and is not grounded in men, seeing that he is not indebted to
   any.

   Wherefore, let us know that the gospel springeth and issueth out to us
   out of the sole fountain of mere grace. And yet God doth not want a
   just reason, why he offereth his gospel to some, and passeth over other
   some. But I say that that reason lieth hid in his secret counsel. In
   the mean season, let the faithful know that they were called freely
   when others were set aside, lest they take that to themselves which is
   due to the mercy of God alone. And in the rest, whom God rejecteth for
   no manifest cause, let them learn to wonder at the deep depth of his
   judgment, which they may not seek out. And here the word Asia is taken
   for that part which is properly so called. When Luke saith that Paul
   and his companions essayed to come into Bithynia until they were
   forbidden by oracles, save only when need required, as they Lord useth
   to be present with his in doleful [178] and uncertain matters.

   9. A vision by night. The Lord would not that Paul should stay any
   longer in Asia; because he would draw him into Macedonia. And Luke
   expresseth the manner of the drawing, that a man of Macedonia appeared
   to him by night. Where we must note that the Lord did not always
   observe the same manner of revelation, because divers kinds are more
   convenient for confirmation. And it is not said that this vision was
   offered in a dream, but only in the night season. For there be certain
   night visions which men see when they be awake.

   Help us. This speech setteth forth the ministry committed to Paul. For,
   seeing that the gospel is the power of God to salvation, (Romans 1:16,)
   those which are the ministers of God are said to help those who perish;
   that having delivered them from death, they may bring them unto the
   inheritance of eternal life. And this ought to be no small
   encouragement for godly teachers to stir up the heat of their study and
   desire, when they hear that they call back miserable souls from
   destruction, and that they help those who should otherwise perish, that
   they may be saved. Again, all people unto whom the gospel is brought
   are taught reverently to embrace the ministers thereof as deliverers,
   unless they will maliciously reject the grace of God; and yet this
   commendation and title is not so translated unto men, that God is
   robbed even of the best part of his praise; because, though he by his
   ministers give salvation, yet is he the only author thereof, as if he
   reached out his hands to help.

   10. Being fully persuaded. Hence we gather, that is was not bare
   vision, but that it was also confirmed by the testimony of the Spirit.
   For Satan doth oftentimes abuse ghosts and visures [masks] to deceive
   withal, that he may mock and cozen the unbelievers. Whereby it cometh
   to pass, that the bare vision leaveth man's mind in doubt; but such as
   are divine indeed, those doth the Spirit seal by a certain mark, that
   those may not doubt nor waver whom the Lord will have certainly
   addicted to himself. A wicked spirit appeared to Brutus, inviting him
   to enter that unhappy combat and battle which he had at Philippi, even
   in the very same place whereunto Paul was afterwards called. But as the
   cause was far unlike, so the Lord dealt far otherwise with his servant,
   so that he put him out of doubt, and left him not astonished with fear.
   Now, in Paul and his companions the desire to obey ensued immediately
   upon the certainty; for, so soon as they understand that the Lord
   called them, they address themselves to their journey. The termination
   of the participle which is here used is active; and though it have
   divers significations, I do not doubt but that Luke's meaning is, that
   Paul and the rest, after that they had conferred [compared] this vision
   with the former oracles, were fully persuaded that the Lord had called
   them into Macedonia.
     __________________________________________________________________

   [178] ?Dubiis,? doubtful.
     __________________________________________________________________

   Acts 16:11-15

   11. Therefore, when we had loosed from Troas, we came with a straight
   course in Samothracia, and the day following to Neapolis; 12. And from
   thence to Philippi, which is the chief city of the parts of Macedonia,
   being a free city; and we stayed in the same city certain days. 13. And
   on the day of the Sabbaths we went out of the city beside a river,
   where was wont to be prayer; and sitting, we spake to the women which
   came together. 14. And a certain woman named Lydia, a seller of
   purples, of the city of the Thyatirans, which worshipped God, heard;
   whose heart the Lord opened, that she might take heed to those things
   which were spoken of Paul. 15. And when she was baptized, and her
   house, she besought us, saying, If ye judge me faithful to the Lord,
   enter into my house and tarry. And she enforced us.


   11. This history doth, as it were in a glass, show how sharply the Lord
   did exercise the faith and patience of his, by bringing them in great
   straits which they could not have overcome unless they had been endued
   with singular constancy; for the entrance of Paul into Macedonia is
   reported to be such, as that it might have cause him to give but small
   credence to the vision. These holy men, leaving the work which they had
   in hand, did cross the seas with great haste, as if the whole nation of
   the Macedonians would have come to meet them with earnest desire to be
   helped. Now, the success is so far from being answerable to their hope,
   that their mouths are almost quite stopped. When they enter the chief
   city, they find non there with whom they may take any pains; therefore
   they are enforced to go into the field, that they may speak in an
   obscure corner and wilderness. Yea, even there they cannot have one man
   which will hearken to their doctrine; they can only have one woman to
   be a disciple of Christ, and that one which was an alien. Who would not
   have said that this journey was taken in hand foolishly which fell out
   so unhappily? But the Lord doth thus bring to pass his works under a
   base and weak kind, [179] that his power may shine more clearly at
   length; and it was most meet that the beginnings of the kingdom of
   Christ should be so ordered, that they might taste [savor] of the
   humility of the cross. But we must mark the constancy of Paul and his
   companions, who being not dismayed with such unprosperous beginnings,
   try whether any occasion will offer itself contrary to their
   expectation. And assuredly the servants of Christ must wrestle with all
   lets, neither must they be discouraged, but go forward to-morrow, if
   this day there appear no fruit of their labor, for there is no cause
   why they should desire to be more happy than Paul. When Luke saith that
   they abode in that city, some had rather have it, that they conferred
   or disputed, but the other translation is more plain. And the text
   persuadeth us to make choice thereof, because Luke will shortly after
   declare that Lydia was the first-fruits of that Church; and we may
   easily guess that the apostles went out of the city, because there was
   no gate opened to them in it.

   13. In the day of the Sabbaths. No doubt the Jews sought some place
   which was solitary and by the way, when they were disposed to pray,
   because their religion was then everywhere most odious. And God, by
   their example, meant to teach us what great account we ought to make of
   the profession of faith; that we do not forsake it either for fear of
   envy or of dangers. They had, indeed, in many places synagogues, but it
   was not lawful for them to assemble themselves publicly at Philippi,
   which was a free city of Rome. [180] Therefore, they withdraw
   themselves into a secret corner, that they may pray to God where they
   could not be espied; and yet there were those who did grudge even at
   this, so that they might think that it might both cause trouble and
   danger, but they prefer the worship of God before their own quietness
   and commodity. Furthermore, we may gather by this word Sabbath, that
   Luke speaketh of the Jews. Secondly, forasmuch as he commendeth the
   godliness of Lydia, it must needs be that she was a Jewess, which
   matter needeth no long disputation, forasmuch as we know that it was an
   heinous offense for the Grecians and Romans to celebrate the Sabbath,
   or to take up Jewish rites. Now, we understand that the Jews made
   choice of the river's bank, but because they shunned the company of
   men, and the sight of the people. If any man object, why did not every
   man pray in his house privately? The answer is ready, that this was a
   solemn rite of praying, to testify godliness; and that being far [181]
   from the superstitions of the Gentiles, they might one exhort another
   to worship God alone, and that they might nourish the religion received
   of the fathers among themselves. As touching Paul and his fellows who
   were lately come, [182] it is to be thought that they came thither not
   only to pray, but also because they hope to do some good. For it was a
   fit place for them to teach in, being far from noise; and it was meet
   that they should be more attentive to hear the word who came thither to
   pray. Luke putteth the day of the Sabbaths instead of the Sabbath;
   where, following Erasmus, I have translated it, There was wont to be
   prayer; the old interpreter hath, did seem. And the word [nomizesthai]
   hath both significations among the Grecians. Yet this sense is more fit
   for this present place, that they did commonly use to have prayer
   there.

   We spake to the women. Either that place was appointed for the
   assemblies of women, [183] or else religion was cold among men, so that
   they came more slowly. Howsoever it be, we see that the holy men omit
   no occasion or opportunity, because they vouchsafed to offer the gospel
   even to women alone. Furthermore, forasmuch as it seemeth likely to me
   that men and women made their prayers there together, I suppose that
   Luke omitted the men either because they would not hear, or else
   because they profited nothing by hearing.

   14. A woman named Lydia. If they had been heard of a few women, yet
   this had been to enter in, as it were, by a strait chink; but now
   whereas one only heareth attentively and with fruit, might it not have
   seemed that the way was stopt before Christ? [184] But afterward there
   sprung a noble Church of that one small graft, which Paul setteth out
   with many excellent commendations; yet it may be that Lydia had some
   companions, whereof there is no mention made, because she did far excel
   them all. And Luke doth not assign that for the cause why this one
   woman did show herself apt to be taught, because she was more witty
   [185] than the rest, or because she had some preparation of herself;
   but he saith that the Lord opened her heart that she might give ear and
   take heed to the speech of Paul. He had of late commended her
   godliness; and yet he showeth that she could not comprehend the
   doctrine of the gospel, save only through the illumination of the
   Spirit. Wherefore, we see that not faith alone, but all understanding
   and knowledge of spiritual things, is the peculiar gift of God, and
   that the ministers do no good by teaching and speaking unless the
   inward calling of God be thereunto added.

   By the word heart, the Scripture meaneth sometimes the mind, as when
   Moses saith, ?God hath not given thee hitherto a heart to understand.?
   So likewise in this place, Luke doth not only signify unto us that
   Lydia was brought by the inspiration of the Spirit, with affection of
   heart to embrace the gospel, but that her mind was lightened, that she
   might understand it. By this let us learn that such is the
   blockishness, such is the blindness of men, that in seeing they see
   not, in hearing they hear not, until such time as God doth give them
   new eyes and new ears. But we must note the speech, that the heart of
   Lydia was opened was opened that she might give ear to the external
   voice of the teacher. For as preaching alone is nothing else but the
   dead letter, so we must beware lest a false imagination, or a show of
   secret illumination, lead us away from the word whereupon faith
   dependeth, and wherein it resteth. For many, to the end they may
   amplify the grace of the Spirit, feign to themselves certain inspired
   persons, [186] that they may leave no use of the external word. But the
   Scripture doth not suffer any such divorce to be made which joineth the
   ministry of men with the secret inspiration of the Spirit. Unless the
   mind of Lydia had been opened, Paul's preaching should have been only
   literal; [187] and yet the Lord doth not inspire her with bare
   revelations only, but he giveth her the reverence of his word, so that
   the voice of man, which might otherwise have been uttered in vain, doth
   pierce into a mind endued with heavenly light.

   Therefore, let those brain-sick fellows be packing, [begone,] who,
   under color [pretext] of the Spirit, refuse external doctrine. For we
   must note the temperature of moderation which Luke setteth down here,
   that we can have or obtain nothing by the hearing of the word alone,
   without the grace of the Spirit; and that the Spirit is given us, not
   that he may bring contempt of the word, but rather that he may dip
   [instill] into our minds into our minds, and write in our hearts the
   faith thereof.

   Now, if the cause be demanded why the Lord opened one woman's heart
   alone, we must return unto that principle, that so many believe as we
   are ordained [188] to life. For the fear of God, which went before the
   plain and manifest knowledge of Christ in Lydia, was also a fruit of
   free election. The describers of situations of places [189] say, that
   Thyratira is a city of Lydia situate upon the side of the river called
   Hermus, and that it was sometimes called Pelopia; but some there be who
   attribute it to Phrygia, some to Mysia.

   15. When she was baptized. Hereby it appeareth how effectually God
   wrought in Lydia even in a short moment. For it is not to be doubted
   but that she received and embraced the faith of Christ sincerely, and
   gave him her name, before Paul would admit her unto baptism. This was a
   token of mere readiness; also, her holy zeal and godliness do therein
   show themselves, in that she doth also consecrate her family to God.
   And, surely, all the godly ought to have this desire, to have those who
   are under them to be partakers of the same faith. For he is unworthy to
   be numbered among the children of God, and to be a ruler over others,
   whosoever is desirous to reign and rule in his own house over his wife,
   children, servants, and maids, and will cause them to give no place to
   Christ. Therefore, let every one of the faithful study to govern and
   order his house so, that it may be an image of the Church. I grant that
   Lydia had not in her hand the hearts of all those which were of her
   household, that she might turn unto Christ whomsoever she would; [190]
   but the Lord did bless her godly desire, so that she had her household
   obedient. The godly (as we have already said) must endeavor, with might
   and main, to drive from their houses all manner of superstition;
   secondly, that they have not profane families, but that they keep them
   under the fear of the Lord. So Abraham, the father of the faithful, was
   commanded to circumcise all his servants with him; and he is commanded
   for the care he had to govern his house, and to instruct his family.
   Furthermore, if this duty be required at the hands of the householder,
   much more of a prince, that he suffer not so much as in him lieth the
   name of God to be profaned in his realm.

   She besought them, saying. This hath the force of an adjuration, when
   she saith, if ye have judged me faithful; as if she should say, I
   beseech you by that faith which you have approved by baptism, that ye
   refuse not to lodge with me; and Lydia did by such an earnest desire
   testify how entirely she loved the gospel. Nevertheless, it is not to
   be doubted but that the Lord gave her such an affection, to the end
   Paul might be the more encouraged to proceed, not only because he saw
   that he was liberally and courteously entertained, but also because he
   might thereby judge of the fruit of his doctrine. Therefore, this was
   not the woman's inviting only, but also God's to keep Paul and his
   company there, to which end that tendeth also that Lydia enforced them,
   as if God did lay hand upon them, and stay them in the woman's person.
     __________________________________________________________________

   [179] ?Specie,? appearance.

   [180] ?Colonia Romana,? a Roman colony.

   [181] ?Remoti,? removed, at a distance from.

   [182] ?Novi hospites,? new guests.

   [183] ?Tantum,? only, omitted.

   [184] ?Obstructos esse Christo ingressus,? that the entrance of Christ
   was hindered.

   [185] ?Acutiori ingenio,? of acutor intellect.

   [186] ?[Enthousiasmous],? inspirations.

   [187] ?Literalis,? literal, (gone no farther than the letter.)

   [188] ?Praeordinati,? preordained.

   [189] ?Geographi,? geographers.

   [190] ?Suo arbitrio,? at her own will.
     __________________________________________________________________

   Acts 16:16-22

   16. And it happened, as we went to prayer, a certain maid, having a
   spirit of divination, did meet us, which brought her masters much gain
   by divining. 17. She followed Paul and us, and cried, saying, These men
   are the servants of the most high God, which preach to us the way of
   salvation. 18. And this she did many days. And Paul, taking it
   grievously, and turning back, said to the spirit, I command thee, in
   the name of the Lord Jesus Christ, that thou come out of her. And he
   came out the same hour. 19. And when her masters saw that the hope of
   their gain was gone, having taken Paul and Silas, they drew them into
   the market-place to the rulers. 20. And when they had presented them to
   the magistrates, they said, These men trouble our city, seeing they be
   Jews: 21. And they preach ordinances, which we may not receive nor
   keep, seeing we are Romans. 22. And the multitude came together against
   them; and when the magistrates had rent their garments, they commanded
   them to be beaten with rods.


   16. Luke prosecuteth the increase of the Church; for though he do not
   straightway in a word express that thing, yet is it easily gathered out
   of the text, that many were brought into the faith, or at least that
   the Church was somewhat augmented, and Paul did not frequent the
   assemblies in time of prayer in vain. Notwithstanding, Luke doth also
   report that Satan did interrupt this course; to wit, because after that
   the apostles were beaten with rods, and cast in [into] prison, they
   were at length enforced to depart the city; yet we shall see in the end
   of this chapter, that when Satan had done his worst, there was some
   body of the Church gathered before they did depart.

   Having a spirit of divination, (or of Python.) The poets do feign that
   the serpent called Python was slain with the dart of Phoebus; hereupon
   rose another invention; [191] that they said, that those who were
   possessed were inspired with the spirit of Python, and, peradventure,
   they were thereupon called Phoebades, in honor of Apollo. But Luke
   followeth the common custom of speaking, because he showeth the error
   of the common people, and not through what inspiration the maid did
   prophesy. For it is certain that the devil did deceive men under the
   visor of Apollo, as all idolatry and subtilty was invented and forged
   in his shop. But some men may marvel that the devil (through whose
   motion and persuasion the maid did cry) was the author of such an
   honorable commendation, wherewith she adorned Paul and Silas, and the
   rest. For, seeing that he is the father of lying, how could the truth
   proceed from him? Secondly, how is it that he gave place willingly to
   the servants of Christ, by whom his kingdom was destroyed? how can this
   hang together, that he prepared the minds of the people to hear the
   gospel, whose mortal enemy he is? Assuredly, there is nothing more
   proper to him than to turn away the minds of the people from the word
   of the gospel, which he doth now will and wish them to hear.

   Whence cometh such a sudden change, or unwonted emotion? But the devil
   is the father of lying in such sort, that he covereth himself under the
   ale and deceivable color of truth. There he played another person
   through his crafty subtilty, than was agreeable to his nature; [192]
   that by creeping in craftily he might do the more hurt; and, therefore,
   whereas he is called the father of lies, we must not so take it as if
   he did always lie manifestly and without any color. Yea, rather we must
   beware of his crafty subtilty, lest when he pretendeth the color of
   truth he deceive us under a vain show. We see, also, how he useth like
   subtilty daily. For what can bear a fairer show than the Pope's titles,
   wherein he doth not boast himself to be the adversary of Christ, but he
   doth not boast himself to be the adversary of Christ, but his vicar?
   What can be more plausible than that solemn preface, In the name of the
   Lord, Amen? Notwithstanding we know, that whilst the hypocritical
   ministers of Satan do thus pretend the truth, they corrupt it, and,
   with a deadly corruption, infect it. Seeing that Satan hath a double
   way to resist the gospel, to wit, because he doth sometimes rage
   openly, and sometimes he creepeth in craftily under lies, he hath also
   two kinds of lying and deceiving, either when he overthroweth the Word
   of God with false doctrines and gross superstitions, or else when he
   doth craftily feign that he is a friend of the Word, and so doth
   insinuate himself subtilely; [193] yea, he doth never hurt more deadly
   than when he transformeth himself into an angel of light. Now, we
   perceive to what end that so gorgeous a title did tend, wherewith he
   did extol Paul and his companions, namely, because it was not so
   convenient for him to make open war against the gospel, he went about
   to overthrow the credit thereof by secret shifts. For if Paul had
   admitted that testimony, there should have been no longer any
   difference between the wholesome [194] doctrine of Christ and the mocks
   of Satan. The light and brightness of the gospel should have been
   entangled in the darkness of lying, and so quite put out.

   But the question is, why God doth grant Satan so great liberty, as to
   suffer him to deceive miserable men, and to bewitch them with true
   divinations? For, omitting the disputations which some men move
   concerning his foresight, I take this for a plain case, that he doth
   prophesy and foretell things to come, and which are hidden only through
   God's sufferance. But God seemeth by this means to lay open men who are
   reckless or careless to his subtilty, so that they cannot beware. For
   seeing that prophecies breathe out divine power, men's minds must needs
   be touched with reverence so often as they come abroad, unless they
   contemn God. I answer, that Satan hath never so much liberty granted
   him of God, save only that the unthankful world may be punished, which
   is so desirous of a lie, that it had rather be deceived than obey the
   truth. For that is a general evil, whereof Paul complaineth in the
   first chapter to the Romans,(Romans 1:21,) That men do not glorify God,
   being known naturally by the creation of the world, and that they
   suppress his truth unjustly.

   It is a just reward for so great unthankfulness, that Satan hath the
   bridle given him, that through divers jugglings he may work the ruin of
   those who turn away maliciously from the light of God. Therefore, so
   often as you read the divinations of Satan, think upon the just
   judgment of God. Now, if God so sharply punish the contempt of his
   light in the profane Gentiles, who have no other teachers but the
   heaven and earth, how much more sharp punishment do those deserve who
   wittingly and willingly choke the pure doctrine of salvation, revealed
   to them in the law and the gospel? No marvel, therefore, if Satan have
   long bewitched the world so freely with his subtilty, since that the
   truth of the gospel hath been wickedly contemned, which was made most
   manifest. But it is objected again, that no man is free from danger
   when false divinations fly to and fro so fast. For even as well the
   good as the evil seem to be subject to the cozenage of Satan when the
   truth is darkened and overcast. The answer is ready, though Satan set
   snares for all men in general, yet are the godly delivered by the grace
   of God, lest they be caught together with the wicked. There is also a
   more manifest distinction set down in the Scripture, because the Lord
   doth by this means try the faith and godliness of his, and doth make
   blind the reprobate, that they may perish as they be worthy. Therefore
   Paul saith plainly, that Satan hath not leave granted him to lead any
   into error save those who will not obey God and embrace the truth, (2
   Thessalonians 2:11,12.)

   Whereby is also reproved their wicked ungodliness, who, under this
   color, excuse the profane contempt of all doctrine; whither shall we
   turn ourselves, (say they,) seeing that Satan is so expert to deceive?
   Therefore, it is better for us to live without any religion at all,
   than, through the desire of religion, to run headlong into destruction.
   Neither do they object and pretend this fear for their excuse in
   earnest; but, seeing they desire nothing more than to wander
   carelessly, like beasts, without any fear of God, they can be content
   with any excuse, so they be not tied to any religion. I confess,
   indeed, that Satan doth no less craftily than wickedly abuse the sacred
   name of God; and that that proverb is too true which Papistry hath
   brought forth, that, the Lord doth pronounce that he will be the
   teacher of the humble, and hath promised that he will be nigh to those
   which are right in heart; seeing that Paul teacheth that the Word of
   God is the sword of the Spirit; seeing that he doth testify that those
   who are well-grounded in the faith of the gospel are not in danger to
   be seduced by man; seeing that Peter calleth the Scripture a light
   shining in a dark place; seeing that courteous exhortation, or inviting
   of Christ, can never deceive us, ?Seek, and ye shall find; knock, and
   it shall be opened to you;? let Satan do what he can, and let the false
   prophets seek to darken the truth so much as they are able, we need not
   be afraid lest the Spirit of wisdom and discretion [discernment]
   forsake us, who ruleth [195] Satan at his pleasure, and maketh us
   triumph over him by the faith of his word.

   18. Paul took it grievously. It may be that at the first Paul
   neglected, and did not greatly regard the crying of the maid, because
   he hoped that there would be no account made thereof, and had rather
   that it should vanish away of itself. But the continual repetition doth
   at length make him weary; because, if he had any long dissembled, Satan
   would have waxed more and more insolent through his silence and
   patience. Secondly, he ought not to have broken out into this
   prohibition rashly, until he knew for a certainty that he was furnished
   with the power of God. For Paul's commandment [196] had been foolish
   and vain without the commandment of God. And this must be noted, lest
   any man condemn Paul of too great hastiness, because he encountered so
   valiantly with the unclean spirit. For he did not conceive any grief or
   indignation, save only that he saw that the stability of Satan would
   increase, unless he did betimes prevent it; neither did he attempt any
   thing without the motion of the Spirit; neither did he enter the
   conflict until he was armed with power from heaven. Notwithstanding, he
   seemeth to be contrary to himself, seeing that he saith elsewhere that
   he rejoiceth upon what occasion soever he see the gospel preached,
   (Philippians 1:18,) even by wicked men, and such as did study of set
   purpose to bring him in contempt. I answer, that he had another more
   apt reason for himself in this place; [197] because all men would have
   thought that the spirit of the maid had played with Paul; [198] so that
   by that means the doctrine of the gospel should not only have come in
   [into] suspicion, but should also have come into great contempt. [199]
   And to this end was it that Christ also did command the devil to hold
   his peace, (Mark 1:25,) whereas notwithstanding he suffered his name to
   be extolled by unmeet and unworthy men, (Luke 4:35.)

   I command thee. We must note the form of speech; for as the miracle was
   about to have a double use, namely, that the power of Christ might be
   known; secondly, that he might declare that he had no fellowship with
   Satan's jugglings; so Paul, in giving the authority and power to Christ
   alone, doth declare that he is only a minister; that done, he doth
   openly set Christ against the devil, [200] to the end that, by the
   conflict, all men may see that they be deadly enemies. For it was
   profitable that many should be awaked who had been given to such gross
   seducing, that being well purged, they might come to the true faith.

   19. But when her masters. The same devil who of late did flatter Paul
   by the mouth of the maid, doth now drive her masters into fury, that
   they may put him to death; so that, having changed his coat, he doth
   now play a tragedy, who could not speed well before by his fair speech
   and flattery. And though the heat of zeal wherewith Paul was provoked
   to anger did raise the whirlwind of persecution, yet is he not
   therefore to be blamed; neither did it any whit repent Paul that he had
   wrought the miracle, so that he did wish that were undone which was
   done, because he knew full well through what motion he had driven the
   devil out of the maid. Whereby we are taught that we must not rashly
   condemn things which are well done, and that which is taken in hand at
   the commandment of God, though an unhappy success follow; because God
   doth then examine [test] the constancy of those which be his, until a
   more joyful and prosperous end drive away all sorrow. As touching the
   men, Luke expresseth the cause why they were so mad upon Paul; to wit,
   because their hope of filthy gain was gone. But though they were
   pricked forward with covetousness only to persecute the Gospel and the
   ministers thereof; yet they pretend a fair color, that it grieveth them
   that the public state should be perverted, that their ancient laws
   should be broken, and peace troubled. So, through the enemies of Christ
   behave themselves wickedly and unhonestly, yet they always invent some
   cause for their sin. Yea, though their wicked desire appear plainly,
   yet, with an impudent withal. So at this day those Papists which are
   more zealous over their law, [201] have nothing else in their minds
   besides their gain and government. Let them swear and forswear by all
   their saints and sacrifices, that they are enforced only with a godly
   affection; yet the matter itself doth plainly show, that it is the
   coldness of their kitchens which maketh their zeal so hot, and that
   ambition is the fan [202] thereof. For they be either hungry dogs
   pricked forward with greediness, or furious lions breathing out nothing
   but cruelty.

   20. These men trouble our city. This accusation was craftily composed
   to burden the servants of Christ. For on the one side they pretend the
   name of the Romans, than which nothing was more favorable; on the
   other, they purchase hatred, and bring them in contempt, by naming the
   Jews, which name was at that time infamous; for, as touching religion,
   the Romans were more like to any than to the Jewish nation. For it was
   lawful for a man which was a Roman to do sacrifice either in Asia or in
   Grecia, or in any other country where were idols and superstitions. I
   warrant you Satan did agree with himself very well, though he put on
   divers shapes, but that which was religion only, than which there was
   no other in the world, was counted among the Romans detestable. They
   frame a third accusation out of the crime of sedition; [203] for they
   pretend that the public peace is troubled by Paul and his company. In
   like sort was Christ brought in contempt, [204] (Luke 23:5) and even at
   this day the Papists have no more plausible thing wherewith they may
   bring us to be hated, than when they cry that our doctrine tendeth to
   no other end but to confusion of all things. But we must valiantly
   contemn this filthy and false infamy as did Christ and Paul, until the
   Lord bring to light the malice of our enemies, and refute their
   impudence.

   21. Ordinances which. They lean to a prejudice, lest the cause should
   come to be disputed; as the Papists deal with us at this day, this was
   decreed in a General Council; it is a more ancient and common opinion,
   than that is may be called in question; custom hath long time approved
   this; this hath been established by consent more than a thousand years
   ago. But to what end tend all these things, save only that they may rob
   the Word of God of all authority? They make boast of man's decrees, but
   in the mean season they leave no place at all for the laws of God. We
   may see only this place what force these prejudices ought to have. The
   laws of the Romans were excellent, but religion doth depend upon the
   Word of God alone. Therefore in this matter we must take great heed,
   that men being brough under, the authority of God alone do prevail, and
   that he make all things which in the world are excellent subject to
   him.

   22. The multitude came together. When Luke declareth that there was
   great encourses of the people made, after that a few men of no
   reputation, to wit, such as did juggle and cozen to get gain, and whose
   filthiness was well known, had made some stir; he reacheth with what
   fury the world rageth against Christ. Foolishness and inconstancy are
   indeed common vices among all people, and almost continual, but the
   wonderful force of Satan doth therein betray itself, in that those who
   are in other matters modest and quiet, are for a matter of no
   importance in a heat, [205] and became companions of most vile persons,
   when the truth must be resisted. There was never a whit more modesty to
   be found in the judges themselves, if we consider what was their duty.
   For they ought, by their gravity, to have appeased the fury of the
   people, and to have set themselves stoutly against their violence, they
   ought to have aided and defended the guiltless; but they lay hands on
   them outrageously, and renting their garments, they command them to be
   stripped naked and whipt before they know the matter. Surely the malice
   of men is to be lamented; [206] whereby it came to pass, that almost
   all the judgment-seats of the world, which ought to have been
   sanctuaries of justice, have been polluted with the wicked and
   sacrilegious oppugning of the gospel.

   Notwithstanding, the question is, why they were cast in prison, seeing
   that they were already punished, for the prison was ordained for the
   keeping of men? They used this kind of correction, until they might
   know more; and so we see the servants of Christ more sharply handled
   than adulterers, robbers, and other most vile persons. [207] Whereby
   appeareth more plainly that force of Satan in stirring up the minds of
   men, that they observe no show of judgment in persecuting the gospel.
   But though the godly be more hardly handled for defending the truth of
   Christ, than are the wicked for their wickedness; yet it goeth well
   with the godly, because they triumph gloriously before God and his
   angels in all injuries which they suffer. They suffer reproach and
   slander; but because they know that the marks of Christ are in greater
   price and more esteemed in heaven than the vain pomps of the earth, the
   more wickedly and reproachfully the world doth vex them, the greater
   cause have they to rejoice. For if profane writers did so honor
   Themistocles, that they preferred his prison before the seat and court
   of judges; how much more honorably must we think of the Son of God,
   whose cause is in hand so often as the faithful suffer persecution for
   the gospel? Therefore, though the Lord suffered Paul and Silas to be
   scourged and imprisoned by the wicked judges, yet he did not suffer
   them to be put to any shame, but that which turned to their greater
   renown. For seeing that those persecutions, which we must suffer for
   the testimony of the gospel, are remnants of the sufferings of Christ;
   like as our Prince turned the cross, which was accursed, into a
   triumphant [triumphal] chariot, so he shall, in like sort, adorn the
   prisons and gibbets of his, that they may there triumph over Satan and
   all the wicked.

   Renting their garments. Because the old interpreter had truly
   translated this, it was evil done of Erasmus to change it, that the
   magistrates did rent their own garments. For this was Luke's meaning
   only, that the holy men were outrageously [208] beaten, the lawful
   order of judgment being neglected, and that they laid hands on them
   with such violence that their garments were rent. And this had been too
   far disagreeing with the custom of Romans, for the judges to cut [rend]
   their own garments publicly in the market-place; especially seeing the
   question was concerning an unknown religion, for which they did not
   greatly care; but I will not long stand about a plain matter.
     __________________________________________________________________

   [191] ?Figmento,? fiction.

   [192] ?Egit igitur callido artificio aliam personam quam ferret ejus
   natura,? there with cunning artifice he played a character different
   from that which naturally belonged to him.

   [193] ?Quasi per cuniculos obrepit,? creeps in as if by burrowing.

   [194] ?Salvificam,? saving.

   [195] ?Compescit,? quelleth.

   [196] ?Impreccatio,? impreccation, anathema.

   [197] ?Hic diversam rationem,? that here there was a different reason.

   [198] ?Colludere puellae daemonum cum Paulo,? that the demon of the
   damsel was in collision with Paul.

   [199] ?Sed recidisset in merum ludibrium,? but became a mere
   laughing-stock.

   [200] ?Opponit Christum daemoni,? he opposes Christ to the demon.

   [201] ?Acerrimi zelotae legis suae,? the fiercest zealots for their
   law.

   [202] ?Flabellum,? bellows.

   [203] ?Tertiam calumniam ex crimine seditionis concinnant,? they
   concoct a third calamny out of the charge of sedition.

   [204] ?Odiose traductus fuit,? was hatefully traduced.

   [205] ?Repente effervent,? suddenly effervesce, break out.

   [206] ?Deploranda,? desperate, deplorable.

   [207] ?Et alios quosvis sceleratos,? and villains of any description.

   [208] ?Tumultuose,? tumultuously.
     __________________________________________________________________

   Acts 16:23-28

   23. And when they had given them many stripes, they did cast them into
   prison, commanding the keeper of the prison to keep them safe; 24. Who,
   seeing he had received such commandments, did put them in the inner
   prison, and made fast their feet in the stocks. 25. And at midnight
   Paul and Silas praying, did praise God; and those which lay bound heard
   them. 26. And suddenly there was a great earthquake, so that the
   foundations of the prison were shaken; and by and by all the doors were
   opened, and all their hands [chains] were loosed. 27. And when the
   keeper of the prison awaked, and saw all the prison doors open, drawing
   out his sword, he was about to slay himself, thinking that those which
   lay bound were fled. 28. And Paul cried with a loud voice, Do thyself
   no harm: for we be all here.


   23. That he should keep them safe. Whereas the magistrates command that
   Paul and Silas should be kept so diligently, it was done to this end,
   that they might know more of the matter. For they had already beaten
   them with rods to appease the tumult. And this is that which I said of
   late, that the world doth rage with such blind fury against the
   ministers of the gospel, that it doth keep no mean in severity. But as
   it is very profitable for us, for example's sake, to know how
   uncourteously and uncomely the witnesses of Christ were entertained in
   times past; so it is no less profitable to know that which Luke addeth
   immediately concerning their fortitude and patience. For even when they
   lay bound with fetters, he saith that in prayer they lauded God,
   whereby it appeareth that neither the reproach with they suffered, nor
   the stripes which made their flesh smarter, nor the stink of the deep
   dungeon, nor the danger of death, which was hard at hand, could hinder
   them from giving thanks to the Lord joyfully and with glad hearts.

   We must note this general rule, that we cannot pray as we ought, but we
   must also praise God. For though the desire to pray arise of the
   feeling of our want and miseries, and therefore it is, for the most
   part, joined with sorrow and carefulness; [209] yet the faithful must
   so bridle their affections, that they murmur not against God; so that
   the right form of prayer doth join two affections together, (to look
   too contrary,) [viz.] carefulness and sorrow, by reason of the present
   necessity which doth keep us down, and joyfulness, by reason of the
   obedience whereby we submit ourselve to God, and by reason of the hope
   which, showing us the haven high at hand, doth refresh us even in the
   midst of shipwreck. Such a form doth Paul prescribe to us. Let your
   prayers (saith he) be made known to God with thanksgiving, (Philippians
   4:6.) But in this history we must note the circumstances. For though
   the pain of the stripes were grievous, though the prison were
   troublesome, though the danger were great, seeing that Paul and Silas
   cease not to praise God, we gather by this how greatly they were
   encouraged to bear the cross. So Luke reported before that the apostles
   rejoiced, because they were counted worthy to suffer reproach for the
   name of the Lord, (Acts 5:41.)

   And those which lay bound. We must know that Paul and Silas prayed
   aloud, that they might make the boldness of a good conscience known to
   others who were shut up in the same prison; for they might have made
   their prayer with secret groaning and sighing of heart as they were
   wont, or they might have prayed unto the Lord quietly and softly. Why
   do they then exalt their voice? Assuredly, they do not that for any
   ambition; but that they may profess, that, trusting to the goodness of
   their cause, they fly without fear unto God. Therefore, in their
   prayers was included a confession of faith, which did appertain unto a
   common example, and prepared as well the malefactor's as the jailer's
   house to consider the miracle.

   26. There was an earthquake. The Lord, in showing this visible sign,
   meant chiefly to provide for his servants, that they might more
   manifestly know that they prayers were heard; yet he had respect also
   of the rest. He could have loosed the fetters of Paul and Silas without
   an earthquake, and also have opened the gates. But that addition served
   not a little to confirm them, seeing that the Lord, for their sakes,
   did shake both the air and also the earth. Again, it was requisite that
   the keeper of the prison and the rest should feel the presence of God,
   lest they should think that the miracle came by chance. Neither is it
   to be doubted, but that the Lord did then show a token of his power,
   which should be profitable for all ages; so that the faithful may fully
   assure themselves that he will be nigh unto them so often as they are
   to enter [210] combats and dangers for the defense of the gospel.
   Nevertheless, he doth neither always keep the same course, to testify
   his presence by manifest signs; neither is it lawful for us to
   prescribe him a law. For he did help his by manifest miracles then for
   this cause, that we may be content with his hidden grace at this day;
   concerning which matter we have spoken more upon the second chapter.

   27. When the keeper of the prison was awaked. He would have slain
   himself that he might prevent punishment; for it had been a foolish
   answer to have said that the doors were opened of their own accord. But
   this question may be asked, Seeing that Paul seeth that they might have
   some hope to escape if he should slay himself, why doth he hinder him?
   for he seemeth by this means to refuse the deliverance which was
   offered by God; yea, it seemeth to have been a mere toy, [211] in that
   the Lord would have the jailer awaked, lest there should be any use
   [212] of the miracle. I answer, that we must in this place have respect
   unto his counsel and purpose. For he did not loose Paul and Silas, and
   the rest, from their fetters, neither did he, therefore, open the
   doors, that he might straightway let them go free; but that, by showing
   the power of his hand, he might seal up the faith of Paul and Silas,
   and might make the name of Christ glorious among others. Therefore, he
   doth so yield to the petitions of Paul and Silas, that he showeth that
   he is able enough to deliver them so often as he shall think it good;
   and that nothing can hinder him, but that he is able to enter not only
   into prisons, but also into graves, that he may deliver those that be
   his. [213] He opened the gates of the prison to Peter to another end,
   as we saw in chapter twelve. But now, forasmuch as he had another way
   in readiness to deliver Paul and Silas, he meant not so much to deliver
   them for the present time by miracle, as to confirm them against the
   time to come. Again, we must call that to mind which I said of late,
   that the opening of the prison appertained unto others, that it might
   be known to many witnesses that God did favor the doctrine, which was
   now burthened with an unjust prejudice. Undoubtedly, Paul perceived
   this; and therefore, though his hands were loosed, he did not once wag
   from his place. [214] He might have gone away, if he had been so
   disposed. Why doth he not? Was it because he contemned the grace of
   God? or because, through his slothfulness, he will make the miracle
   frustrate? None of all these is probable; whence we gather that he was
   holden by God, as the Lord useth to direct the minds of those which be
   his in doubtful matters, that they may follow sometimes ignorantly,
   sometimes wittingly, that which is expedient to be done, and not pass
   their bounds.
     __________________________________________________________________

   [209] ?Anxietate animi,? anxiety of mind.

   [210] ?Subeunda,? undergo.

   [211] ?Merum...ludicrum,? a mere absurdity.

   [212] ?Ne quis esset usus,? that there might be no use.

   [213] ?A morte,? from death.

   [214] ?Pedem loco non movit,? he did not stir a foot from the place.
     __________________________________________________________________

   Acts 16:29-34

   29. And calling for a light he sprang in, and, trembling, he fell down
   at the feet of Paul and Silas. 30. And when he had brought them forth,
   he saith, Sirs, what must I do to be saved? 31. And they said, Believe
   in the Lord Jesus Christ, and thou shalt be saved, and thy household.
   32. And they spake to him the word, and to all that were in his house.
   33. And taking them at the same hour of the night, he washed their
   stripes; and was himself baptized, and all his household, forthwith.
   34. And when he had brought them into his house, he set meat before
   them; and he rejoiced that he and all his whole house believed in God.


   29. Being astonished, he fell down. This keeper was no less brought
   under with fear to show obedience to God than with the miracle
   prepared. [215] Hereby it appeareth what a good thing it is for men to
   be thrown down from their pride, that they may learn to submit
   themselves to God. He was hardened in his superstitions; therefore, he
   might with a lofty stomach [216] have despised whatsoever Paul and
   Silas should have said, whom he had reproachfully [217] thrust into the
   innermost part of the prison. Now, fear maketh him apt to be taught and
   gentle. Therefore, so often as the Lord shall strike us or cast us
   down, [218] let us know that this is done that we may be brought in
   [to] order from our too much haughtiness.

   But it is a wonder that he was not reproved for falling down at their
   feet. For why did Paul wink at that which (as Luke recordeth) Peter
   would not suffer in Cornelius? (Acts 10:26.) I answer, that Paul doth
   therefore bear with the keeper, because he knoweth that he was not
   moved with superstition, but with fear of God's judgment so to humble
   himself. It was a kind of worship common enough; but chiefly among the
   Romans it was a solemn thing when they would humbly crave any thing, or
   crave pardon, they fell down at their knees to whom they put their
   supplication. Therefore, there was no cause why Paul should be
   displeased with a man whom he saw simply humbled of God. For if there
   had been any thing committed contrary to the glory of God, he had not
   forgotten that zeal which he showed before among the men of Lycaonia.
   Therefore, by his silence, we gather that in this kind of worship there
   was nothing contrary to godliness or the glory of God.

   30. Sirs, what must I do? He doth so ask counsel, that he showeth
   therewith that he will be obedient. By this we see that he was
   thoroughly [219] touched, so that he was ready to do what they should
   command him, whom not many hours before he had bound uncourteously. The
   wicked oftentimes when they see wonders, though they tremble for a
   time, yet are they straightway made more obstinate, as it befell
   Pharaoh, (Exodus 8:8, 32;) at least they are not so tamed that they
   give over themselves to God. But in this place the keeper
   (acknowledging the power of God) was not only a little afraid, so that
   he returned straightway unto his former cruelty, but he showeth himself
   obedient to God, and desirous of sound and wholesome doctrine. He
   demandeth how he may obtain salvation; whereby it appeareth more
   plainly that he was not suddenly taken with some light [220] fear of
   God only, but truly humbled to offer himself to be a scholar to his
   ministers. He knew that they were cast in prison for no other cause,
   save only because they did overthrow the common estate of religion. Now
   he is ready to hear their doctrine which he had before contemned.

   31. Believe in the Lord Jesus. This is but a short, and, to look to, a
   cold and hungry definition of salvation, and yet it is perfect to
   believe in Christ. For Christ alone hath all the parts of blessedness
   and eternal life included in him, which he offereth to us by the
   gospel; and by faith we receive them, as I have declared, (Acts 15:9.)
   And here we must note two things; first, that Christ is the mark [221]
   whereat faith must aim; and, therefore, men's minds do nothing else but
   wander when they turn aside from him. Therefore, no marvel if all the
   divinity of Popery be nothing else but an huge lump [222] and horrible
   labyrinth; because, neglecting Christ, they flatter themselves in vain
   and frivolous speculations. Secondly, we must note, that after we have
   embraced Christ by faith, that alone is sufficient to salvation. But
   the latter member, which Luke addeth by and by, doth better express the
   nature of faith, Paul and Silas command the keeper of the prison to
   believe in the Son of God. Do they precisely stay in this voice [word]
   only? Yea, it followeth in Luke, in the text, [context,] that they
   preached the word of the Lord. Therefore, we see how the faith is not a
   light or dry opinion concerning unknown things, but a plain and
   distinct knowledge of Christ conceived out of the gospel. Again, if the
   preaching of the gospel be absent, there shall no faith remain any
   longer. To conclude, Luke coupleth faith with preaching and doctrine;
   and after that he hath briefly spoke of faith, he doth, by way of
   exposition, show the true and lawful way of believing. Therefore,
   instead of that invention of entangled faith, whereof the Papists
   babble, let us hold faith unfolded in the word of God, that it may
   unfold to us the power of Christ.

   33. He was baptized, and all his household. Luke doth again commend the
   godly zeal of the keeper, that he did consecrate all his whole house to
   the Lord; wherein doth also appear the grace of God, in that he brought
   all his whole family unto a godly consent. And we must also note the
   notable exchange: he was of late about to murder himself, because he
   thought that Paul and the rest were escaped; but now laying aside all
   fear, he bringeth them home. [223] So that we see how faith doth
   animate and encourage those to behave themselves stoutly who before had
   no heart. And surely, when we droop [224] through fear and
   doubtfulness, there is no better matter of boldness than to be able to
   cast all our cares into God's bosom; that no danger may terrify us from
   doing our duty, whilst that we look for an end at God's hand, such as
   he shall see to be most profitable.

   34. He rejoiceth that he believed. The external profession of faith was
   before commended in the jailer; now the inward fruit thereof is
   described. When he did lodge the apostles, [225] and was not afraid of
   punishment, but did courteously entertain them in his own house,
   otherwise than he was enjoined by the magistrate, he did testify that
   his faith was not idle. And that joy whereof Luke speaketh in this
   place is a singular good thing, which every man hath from his faith.
   There is no great torment than an evil conscience; for the unbelievers,
   though the seek by all means to bring themselves into a certain
   amazedness, yet because they have no peace with God, they must needs
   quake and tremble. But admit they perceive not their present torments,
   yea, they rage and play the madmen through mad and unbridled
   licentiousness; yet are they never quiet, neither do they enjoy quiet
   joy. [226] Therefore, sincere and quiet stable joy proceedeth from
   faith alone, when we perceive that God is merciful to us. In this
   respect, Zacharias saith, ?Rejoice and be glad, O daughter of Sion,
   behold, they King cometh.? Yea, this effect is everywhere in the
   Scripture attributed to faith, that it maketh the souls joyful.
   Therefore, let us know that faith is not a vain or dead imagination,
   but a lively sealing [sense] of the grace of God, which bringeth
   perfect joy by reason of the certainty of salvation, whereof it is meet
   that the wicked be void, who do both fly from the God of peace, and
   disturb all righteousness.
     __________________________________________________________________

   [215] ?Quam miraculo praeparatus,? than prepared by the miracle.

   [216] ?Sprevisset igitur alto animo,? hence he might have shown high
   contempt for.

   [217] ?Probrose,? disgracefully.

   [218] ?Aliqua consternatione tanget,? or throw us into consternation.

   [219] ?Serio,? seriously.

   [220] ?Evanido,? evanescent.

   [221] ?Unicum scopum,? the only mark.

   [222] ?Immane chaos,? immense chaos.

   [223] ?Sponte,? of his own accord.

   [224] ?Torpeamus,? become torpid.

   [225] ?Hospitaliter,? hospitably.

   [226] ?Nec sereno gaudio potiuntur,? nor do they obtain serene joy.
     __________________________________________________________________

   Acts 16:35-40

   35. And when it was day, the magistrates sent the apparitors,
   [officers,] saying, Let those men go. 36. And the keeper of the prison
   told these words to Paul, The magistrates have sent to loose you: now
   therefore going out, depart in peace. 37. And Paul said to them, After
   that they have beaten us openly, before our cause was known, seeing
   that we be Romans, they have cast us into prison; and now they cast us
   out privily? No, surely; but let them come themselves and fetch us out.
   38. And the apparitors [officers] told these words to the magistrates;
   who feared, after that they heard that they were Romans. 39. And they
   came and besought them; and when they had brought them out, they
   requested that they would depart out of the city. 40. And coming out of
   the prison, they entered in unto Lydia; and when they had seen the
   brethren, they comforted them, and departed.


   35. When it was day. The question is, how it came to pass that the
   judges did so suddenly change their purpose? The day before they had
   commanded that Paul and Silas should be bound with fetters, as if they
   meant to punish them cruelly, now they let them go free. At least, if
   they had heard them, it might have been that the knowledge of the cause
   had brought them to be more gentle and better minded. [227] But it
   appeareth that, forasmuch as the matter stood as yet still in one
   state, they were brought into repentance of their own accord. I answer,
   that there is no other thing here set down but that which falleth out
   most commonly when sedition is once raised. For not only the minds of
   the common people begin to rage, but also the tempest carrieth away the
   governors also, no doubt perversely. For we know that of Virgil, --

   ?And as amidst a mighty rout, when discord oft is bred, And baser
   froward-minded men with furious rage are led; Forthwith flies fire, and
   stones are flung, madness doth tools supply, Then if on the sudden they
   do any one espy Whom love to commonwealth and just deserts have
   reverent made, They hush, and eke attentive stand, to hear what will be
   said: He governs both their will and rage, With words their wrath he
   doth assuage.?

   Therefore, there can be nothing more unseemly than what in a hot tumult
   the judges should be set on fire [along] with the people; but it
   falleth out so for the most part. Therefore, when those officers saw
   the people up, they thought there was cause enough why they should beat
   the apostles with rods. But now they are caused with shame and infamy
   to suffer punishment for their lightness, [levity.] Peradventure also,
   when they inquire of the beginning of the tumult, they find those who
   had deceived the people [228] in the fault. Therefore, when they had
   found out that Paul and Silas were innocent, they let them go, though
   too late. By which example, those which bear rule are taught to beware
   of too much haste. Again, we see how carelessly magistrates flatter
   [229] themselves in their own offenses, which they know full well they
   have committed, especially when they have to do with unknown and base
   persons. When these men grant free liberty to Paul and Silas to depart,
   they are not ignorant that they had before done them injury; yet they
   think it will be sufficient if they do not continue to do them injury
   still, and to be more cruel upon them. [230] The apparitors [officers]
   are called [rabdouchoi], of the staves which they did bear; whereas the
   ensigns of the sergeants [lictors] were hatches bound with rods.

   After that they have beaten us openly. Their defense consisteth upon
   [of] two points, that they raged against, and cruelly intreated, the
   body of a man that was a Roman; secondly, that they did that contrary
   to the order of law. We shall see afterwards that Paul was a citizen of
   Rome. But it was straitly provided by Portius' law, by the laws of
   Sempronius, and also by many more, that no man should have power of
   life or death over any citizen of Rome but the people. Notwithstanding,
   it may seem to be a strange thing that Paul did not maintain [assert]
   his right before he was beaten with rods; for the judges might honestly
   excuse themselves by his silence; but it is to be thought that he was
   not heard in the midst of the tumult. If any man object that he doth
   now seek remedy too late, and out of season, yea, that he doth catch at
   a vain and foolish comfort, [231] when he requireth that the
   magistrates come themselves, we may readily answer, Paul was like to
   fare never a whit the better therefore; but we must mark that he meant
   nothing less than to provide for his own private commodity; but that he
   might ease the brethren somewhat afterward, [232] that the magistrates
   might not be so bold as to rage so freely against the good and innocent
   brethren. Because he had gotten their heads under his girdle, [233] he
   translated his right to help the brethren, that they might be borne
   with. This was the cause for which he did chide them. And so Paul did
   wisely use the opportunity offered him; as we must neglect nothing
   which may take for the bridling of the enemies, that they take not to
   themselves so much liberty to oppress or vex the innocent, forasmuch as
   the Lord bringeth to our hands such helps not in vain. Notwithstanding,
   let us remember that if we have been injured in anything, we must not
   repay injuries, but we must only endeavor to stay their lust, lest they
   hurt others in like sort.

   38. They were afraid, because they were Romans. They are not once moved
   with the other point, because they had handled innocents cruelly
   without discretion; [234] and yet that was the greater reproach. But
   because they did not fear that any man would punish them, they were not
   moved with God's judgment. This is the cause that they do carelessly
   pass over that which was objected concerning injury done by them, only
   they are afraid of the officers [235] of the Romans, and lest they
   should be beheaded for violating the liberty in the body of a citizen.
   They knew that this was death if any of the chief governors [prefects]
   should commit it, then what should become of the officers of one free
   city? [236] Such is the fear of the wicked, because they have an amazed
   [237] conscience before God, they do long time flatter themselves in
   all sins, until the punishment [238] of men hang over their heads.

   40. When they saw, etc. They were desired to part presently; yet it
   became them to regard the brethren, lest the tender seed of the gospel
   should perish, and undoubtedly they would have tarried longer if they
   had been suffered, but the prayers and requests of the magistrates were
   imperious and armed, which they are enforced to obey. Nevertheless,
   they foreslow [neglect] not their necessary duty, but they exhort the
   brethren to be constant. And whereas they went straight to Lydia, it is
   a token, that though the Church were increased, yet that woman was the
   chief even of a greater number, as touching diligence in duties of
   godliness; [239] and that appeareth more plainly thereby, because all
   the godly were assembled in her house.
     __________________________________________________________________

   [227] ?Ad mansuetudinem et sanam mentem,? to mildness and a sound mind.

   [228] ?Circulatores,? the circulators (of the charge.)

   [229] ?Condonent.? forgive.

   [230] ?Si non pergant usque in illos esse injusti et crudeles,? if they
   do not persist to the last in injustice and cruelty towards them.

   [231] ?Solatium,? solace, compensation.

   [232] ?Aliquid levationis in posterum afferret,? produce some
   alleviation in future.

   [233] ?Quia illos jam sibi tenebat obnoxios,? because he now had them
   in his power.

   [234] ?Nulla interposita cognitione,? without any previous cognisance.

   [235] ?Securibus,? axes.

   [236] ?Coloniae,? colony.

   [237] ?Stupidam,? stupid, dull.

   [238] ?Ultro,? vengeance.

   [239] ?In officiis pictatis,? in offices of piety.
     __________________________________________________________________
     __________________________________________________________________

   Chapter 17
     __________________________________________________________________

   Acts 17:1-4

   1. And when they had journeyed through Amphipolis and Appollonia, they
   came to Thessalonica, where was a synagogue of the Jews. 2. And as his
   manner was, Paul entered in unto them, and three Sabbaths disputed with
   [240] them out of the Scriptures. 3. Opening and alleging that Christ
   must have suffered and rise again from the dead; and that this is
   Christ, whom, saith he, I preach to you. 4. And certain of them
   believed, and were joined to Paul and Silas, and of religious Grecians
   a great multitude, and of chief women not a few.


   1. They came to Thessalonica. We know not why Paul attempted nothing at
   Amphipolis and Appollonia, which were, notwithstanding, famous cities,
   as appeareth by Pliny; save only because he followed the Spirit of God
   as his guide; and took occasion by the present matter, as occasion he
   did also essay to do some good there, but because it was without any
   good success, therefore Luke passeth over it. And whereas being beaten
   at Philippos, [Philippi,] and scarce escaping out of great danger, he
   preached Christ at Thessalonica, it appeareth thereby how courageous he
   was to keep the course of his calling, and how bold he was ever now and
   then to enter into new dangers.

   This so invincible fortitude of mind, and such patient enduring of the
   cross, do sufficiently declare, that Paul labored not after the manner
   of men, but that he was furnished with the heavenly power of the
   Spirit. And this was all so wonderful patience in him, in that,
   entering in unto the Jews, whose unbridled frowardness he had so often
   tried, [experienced,] he proceedeth to procure their salvation. But
   because he knew that Christ was given to the Jews for salvation, and
   that he himself was made an apostle upon this condition, that he should
   preach repentance and faith, first to the Jews and then to the
   Gentiles, committing the success of his labor to the Lord, he obeyeth
   his commandment, (though he had no great hope to do good.) He seemed
   before to have taken his last farewell of the Jews, when he said, It
   was behoveful that the kingdom of God should be first preached to you;
   but because ye receive it not, behold we turn to the Gentiles; but that
   harder sentence must be restrained to that company who had wickedly
   rejected the gospel when it was offered unto them, and made themselves
   unworthy [of] the grace of God. And toward the nation itself Paul
   ceaseth not to do his embassage; by which example we are taught, that
   we ought to make so great account of the calling of God, that no
   unthankfulness of men may be able to hinder us, but that we proceed to
   be careful for their salvation, so long as the Lord appointeth us to be
   their ministers. And it is to be though that even now there were some
   who on the first Sabbath refused sound doctrine, but their frowardness
   [241] did not hinder him, but that he came again upon other Sabbaths.

   2. He disputed. Luke setteth down first what was the sum of the
   disputation; to wit, that Jesus, the son of Mary, is Christ, who was
   promised in times past in the law and the prophets, who, by the
   sacrifice of his death, did make satisfaction for the sins of the
   world, and brought righteousness and life by his resurrection;
   secondly, how he proved that which he taught. Let us handle this second
   member first. Luke saith that he disputed out of the Scriptures;
   therefore the proofs of faith must be fet from [sought at] the mouth of
   God alone. If we dispute about matters which concern men, then let
   human reasons take place; but in the doctrine of faith, the authority
   of God alone must reign, and upon it must we depend.

   All men confess that this is true, that we must stay ourselves upon God
   alone; yet there be but a few which hear him speak in the Scriptures.
   But and if that maxim take place among us, [242] that the Scripture
   cometh of God, the rule either of teaching or of learning ought to be
   taken nowhere else. Whereby it doth also appear with what devilish fury
   the Papists are driven, when they deny that there can any certainty be
   gathered out of the Scriptures; and, therefore, they hold that we must
   stand to the decrees of men. For I demand of them whether Paul did
   observe a right order in disputing or no? at least, let them blush for
   shame, that the Word of the Lord was more reverenced in an unbelieving
   nation than it is at this day among them. The Jews admit Paul, and
   suffer him when he disputeth out of the Scriptures; the Pope and all
   his count it a mere mock when the Scripture is cited; as if God did
   speak doubtfully there, and did with vain boughts [243] mock men.
   Hereunto is added, that there is at this day much more light in the
   Scriptures, and the truth of God shineth there more clearly than in the
   law and the prophets. For in the gospel, Christ, who is the Son of
   righteousness, doth shed out his beam with perfect brightness upon us;
   for which cause the blasphemy of the Papists is the more intolerable,
   whilst that they will make the Word of God as yet uncertain. But let us
   know, as faith can be grounded nowhere else than in the Word of the
   Lord, so we must only stand to the testimony thereof in all
   controversies.

   3. Opening. In this place he describeth the sum and subject of the
   disputation, and he putteth down two members concerning Christ, that he
   must have died and risen again, and that the son of Mary which was
   crucified is Christ. When the question is concerning Christ, there come
   three things in question, Whether he be, who he is, and what he is. If
   Paul had had to deal with the Gentiles, he must have fet his beginning
   farther; [244] because they had heard nothing concerning Christ;
   neither do profane men conceive that they need a Mediator. But this
   point was out of doubt among the Jews, to whom the Mediator was
   promised; wherefore Paul omitteth that as superfluous, which was
   received by common consent of all men. But because there was nothing
   more hard than to bring the Jews to confess that Jesus who was
   crucified was the Redeemer, therefore Paul beginneth with this, that it
   was meet that Christ should die, that he may remove the stumbling-block
   of the cross. And yet we must not think that he recited the bare
   history, but he taketh on undoubtedly principle, that the causes were
   showed why Christ must have suffered and rise again; to wit, because he
   preached of the ruin of mankind, of sin and of the punishment thereof,
   of the judgment of God, and of the eternal curse wherein we are all
   enwrapped. For even the Scripture calleth us hither, when it
   foretelleth the death of Christ. As Isaias saith not simply that Christ
   should die, but plainly expressing, because [that] we have all erred,
   and every one hath gone his own way, he assigneth the cause of his
   death, that God hath laid upon him all our iniquities; that the
   chastisement of our peace is upon him, that by his stripes we may be
   healed; that by making satisfaction for us, he hath purchased
   righteousness for us, (Isaiah 53:4-8.) So doth Daniel show the force
   and fruit of his death in his 9^th chapter, (Daniel 9:24,) when he
   saith that sin must be sealed up, that eternal righteousness may
   succeed.

   And, surely, there is no more apt or effectual way to prove the office
   of Christ, than when men, being humbled with the feeling of their
   miseries, see that there is no hope left, unless they be reconciled by
   the sacrifice of Christ. Then laying away their pride, they humbly
   embrace his cross, whereof they were before both weary and ashamed.
   Therefore, we must come unto the same fountains at this day, from which
   Paul fetteth [fetcheth] the proof of the death and resurrection of
   Christ. And that definition brought great light to the second chapter.
   It had not been so easy a matter for Paul to prove, and certainly to
   gather, that the Son of Mary is Christ, unless the Jews had been taught
   before what manner of Redeemer they were to hope for. And when that
   doth once appear, it doth only remain that those things be applied to
   Christ which the Scripture doth attribute to the Mediator. But this is
   the sum of our faith, that we know that the Son of Mary is that Christ
   and Mediator which God promised from the beginning; that done, that we
   know and understood why he died and rose again; that we do not feign to
   ourselves any earthly king, but that we seek in him righteousness, and
   all parts of our salvation; both which things Paul is said to have
   proved out of the Scriptures. We must know that the Jews were not so
   blockish, nor so impudent, as they be at this day. Paul might have
   drawn arguments from the sacrifices and from all the worship of the
   law, whereat the Jews gnarl at this day like dogs. It is well known how
   unseemly they rent and corrupt other places of Scripture. At that day
   they had some courtesy [245] in them; also they did somewhat reverence
   the Scripture, so that they were not altogether such as would not be
   taught; at this day the veil is laid over their hearts, (2 Corinthians
   3:15,) so that they can see no more in the clear light than moles.

   4. Certain of them believed. We see here the fruit of Paul's
   disputation. He proved flatly [plainly] that Jesus was for us, and
   whose resurrection is the life of the world. Yet only certain of the
   Jews believe; the rest are blind at noonday, and with deaf ears refuse
   the certain and plain truth. This is also worth the noting, that
   whereas only a few Jews believed, a great multitude of the Grecians,
   who were far farther off, came unto the faith. To what end can you say
   they were nousled [trained] up in the doctrine of the law from their
   childhood, save only that they might be more estranged from God?
   Therefore, the Lord doth now begin to show some tokens of that
   blindness in them which the prophets do oftentimes denounced unto them.
   Notwithstanding, he declareth by this that his covenant was not in
   vain, because he did at least gather some of that people unto himself,
   that the sparkles of the election may shine in the remnant which was
   saved freely. Luke doth moreover teach, that they did not believe the
   sayings of Paul, only so far forth that they subscribed unto them with
   a cold consent, but that they did testify their earnest affection,
   because they had joined themselves to Paul and Silas as companions, and
   provoked against themselves the hatred of their nation by the free
   profession of the gospel. [246] For what meaneth this adjoining, save
   only because they professed that they allowed [approved] that doctrine
   which he delivered, and that they took his part? For there is nothing
   more contrary to faith, than if, when we know [recognize] the truth of
   God, we stand notwithstanding in doubt, and are loath to join ourselves
   to any side. If any man had rather expound it, that they did join
   themselves to Paul and Silas, because they were desirous to learn, that
   they might be better instructed at home; thereby doth also appear the
   lively heat of faith; and that doth always continue unmovable, that no
   man doth truly believe in Christ, save only he which doth give over
   himself to him, and doth freely and willingly fight over his banner.

   Of religious Grecians a multitude. Because they had learned [imbibed]
   the first principles of godliness, they were nearer to the kingdom of
   God than others who had always [lain] laid in the filth of
   superstition. Notwithstanding, the question is, how the Grecians came
   by religion, who, being bewitched with wicked errors and dotings, were
   without God? as Paul teacheth, (Ephesians 2:12.) But we must know, that
   whither soever the Jews were exiled, there went with them some seed of
   godliness, [247] and there was some smell [savor] of pure doctrine
   spread abroad. For their miserable scattering abroad was so turned unto
   a contrary end by the wonderful counsel of God, that it did gather
   those unto the true faith who did wander in error. And though religion
   were also corrupt among them with many wicked inventions, yet because
   most of the Gentiles were weary of their madness, they were by this
   short sum [248] enticed unto Judaism, that nothing is more safe than
   the worship of one and the true God. Therefore, by religious Grecians
   understood those who had some taste of the true and lawful worship of
   God, so that they were not any longer given to gross idolatry. Though,
   as I have said, it is to be thought that it was only a light and
   obscure taste, which was far from true instruction. Wherefore, Luke
   doth improperly give them such an honorable title. But as the Spirit of
   God doth sometimes vouchsafe [to give] some rude beginning and first
   exercise of faith, or the only [mere] preparation, the name of faith,
   so they are called in this place religious, who, having taken their
   leave of idols, had begun to acknowledge one God.

   And though that confused or obscure persuasion doth not deserve of
   itself to be counted religion, yet because it is a step whereby we come
   nearer unto God, it taketh the name of the consequent, as they call it,
   or of that which followeth. Yea, the blind and superstitious fear of
   God is sometimes called religion; not because it is so indeed, but
   improperly, to note the difference between a mean worship of God, [249]
   and gross and Epicurish contempt. Nevertheless, let us know that the
   truth and the sound doctrine of the word of God is the rule of
   godliness, so that there can be no religion without the true light of
   understanding.
     __________________________________________________________________

   [240] ?Disserebat,? discoursed to.

   [241] ?Pravitas,? depravity, perverseness.

   [242] ?Valet inter nos,? is held good among us.

   [243] ?Ambagibus,? ambiguities.

   [244] ?Necesse fuisset altius sumere exordium,? it would have been
   necessary to go farther back with his exordium.

   [245] ?Ingenuitas,? ingenuousness.

   [246] ?Ingenua,? frank, ingenuous.

   [247] ?Dispersum fuisse aliquod prelatis semen,? some seed of piety was
   spread.

   [248] ?Hoc compendio,? by this compendious argument, viz.

   [249] ?Qualemcunque Dei cultum,? any kind of divine worship.
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   Acts 17:5-10

   5. And the unbelieving Jews being moved with envy, [zeal,] and taking
   to them certain vagabonds, froward fellows, and having assembled the
   multitude, they made a tumult in the city; and besetting the house of
   Jason, they sought to bring them out unto the people. 6. And when they
   had not found them, they drew Jason and certain brethren unto the
   governors of the city, crying, Those who have troubled the whole world
   are come hither also, 7. Who Jason hath received privily; and all these
   do contrary to the decrees of Caesar, saying that there is another
   king, one Jesus. 8. And they troubled [stirred up] the multitude and
   the magistrates of the city when they heard these things: 9. And when
   they had received sufficient assurance of Jason and the rest, they let
   him go. 10. And forthwith the brethren sent forth Paul and Silas by
   night unto Berea, who, when they were come, they went into the
   synagogue of the Jews.


   5. And being moved with envy. We see how Paul could nowhere erect the
   kingdom of Christ without some conflict, for so soon as any fruit of
   doctrine appeared, there arose persecution therewithal; but because he
   knew that he was to war against Satan and the wickedness of the world,
   he was not only hardened against all assaults, but he was more
   encouraged more courageously to proceed. Therefore, all the servants of
   Christ must be content with this one example of him, if they see that
   their labor doth yield some fruit, they must recompense all manner of
   persecutions with this reward. And this place teacheth that the zeal
   wherewith the unbelievers are carried headlong, and set on fire, is
   nothing else but furious force, [250] because it is not governed by the
   prudence of the Spirit, neither yet with righteousness or equity. And
   though they do always pretend the name of God for an excuse of their
   disordered zeal, yet this history doth plainly declare, that mere
   hypocrisy doth reign inwardly, and that all corners of their hearts are
   stuffed with poisoned malice. These enemies of Paul did boast that they
   were defenders of the law of God; and that they did hate Paul, and
   contend with him only in defense thereof.

   Why do they then arm the wicked, and conspire together with them to
   raise tumult? Why then do they also before a profane magistrate bring
   the gospel in that contempt which might have redounded to the contempt
   of the law? Such sedition doth plainly declare, that they were moved
   with nothing less than desire to please God, to be thus hot against
   Paul, for to what end do they beset Jason's house, and strive
   disorderly [251] to pluck out Paul thence, save only that they may set
   him before the people to be stoned? Therefore, let us know that wicked
   zeal, which is hot [boils] in superstitious men, is always infected
   with hypocrisy and malice; and this is the cause that it breaketh out
   into cruelty without keeping any measure.

   Taking to them certain vagabonds. The Greek word which Luke useth doth
   signify sluggards, and men whereof there ought no account to be made,
   who, having nothing wherewith they could keep themselves occupied at
   home, did run up and down idle; [252] or bold [audacious] fellows and
   hungry, who are ready to forswear themselves to raise tumults, and to
   be at one end of [253] every wicked fact. Whereby it doth likewise
   appear that their own conscience told them that they did amiss, seeing
   they got wicked men to take their part, and to give them their consent.
   For seeing the magistrate did favor them, what did move them to raise
   that tempest, save only because they had no hope to have any success,
   unless (matters should be out of order and) all should be in an uproar?
   And Luke describeth how such fans did raise sedition; to wit, they
   gathered the people together in troops, and spread abroad their poison
   here and there, until they were strong enough to make an assault; [254]
   which policy [artifice] is too common among seditions fellows, as those
   cities which are subject to this mischief do full well know.

   6. Those men who have troubled the whole world. This is the state of
   the gospel, to have those uproars which Satan raiseth imputeth to it.
   This is also the malicousness of the enemies of Christ, to lay the
   blame of tumults upon holy and modest teachers, which they themselves
   procure. Assuredly, the gospel is not preached to this end that it may
   set men together by the ears; [255] but rather that it may keep them in
   peace, being reconciled to God. When Christ doth meekly will us [256]
   there to come unto him, Satan and the wicked rage; [257] therefore,
   Paul and Silas might easily have defended themselves; but it was
   requisite for them to suffer this false slander for a time; and so long
   as they were not heard, to put it up quietly. And the Lord meant by
   their example to teach us, that we must not give place to slanders and
   false reports; but we must stand stoutly in maintaining the truth,
   being ready to hear evil for things done well. Wherefore, away with the
   perverse wisdom of some, who, to the end they may escape false
   slanders, cease [hesitate] not to betray Christ and his gospel through
   their treacherous moderation, as though their good name were more
   precious than Paul's and such like, yea, than the sacred name of God,
   which is not free from blasphemies.

   7. All these men, etc. The second point of the accusation of this, that
   they violate the majesty of the empire of Rome. A great and grievous
   crime, yet too impudently forged. Paul and Silas sought to erect the
   kingdom of Christ, which is spiritual. The Jews knew that this might be
   done without doing any injury to the Roman empire. They knew that they
   meant nothing less than to overthrow the public estate, or to take from
   Caesar his authority. Therefore, the Jews catch at the pretense of
   treason, that they may oppress the innocent with the envy of the crime
   alone. [258]

   Neither doth Satan cease at this day to blear men's eyes with such
   smokes and mists. The Papists know full well, and they be sufficiently
   convict before God, that that is more than false which they lay to our
   charge, That we overthrow all civil government; that laws and judgments
   are quite taken away; that the authority of kings if subverted by us;
   and yet they be not ashamed to the end they may make all the whole
   world offended with us, falsely to report that the Jews do not only
   allege that Caesar's commandments were broken, because Paul and Silas
   durst presume to alter and innovate somewhat in religion, but because
   they said there was another king. This crime was altogether forged; but
   if at any time religion enforces us to resist tyrannical edicts and
   commandments which forbid us to give due honor to Christ, and due
   worship to God; we may then justly say for ourselves, that we are not
   rebellious against kings, for they be not so exalted, that they may go
   about like giants to pull God out of his seat and throne. That excuse
   of Daniel was true, that he had not offended the king, whereas
   notwithstanding he had not obeyed his wicked commandment, neither had
   he injured mortal man, because he had preferred God before him. So let
   us faithfully pay to princes the tributes which are due to them, let us
   be ready to give them all civil obedience; but if, being not content
   with their degree, they go about to pluck out of our hands the fear and
   worship of God, there is no cause why any should say that we despise
   them, because we make more account of the power and majesty of God.

   8. They raised the multitude. We see how unjustly the holy men were
   handled. Because they had no place granted them to defend themselves,
   it was an easy matter to oppress them, though they were guiltless. We
   see, likewise, that it is no new matter for magistrates to be carried
   away with the rage of the people as with a tempest, especially when the
   injury toucheth those who are strangers and unknown, at whose hands
   they look for no reward; because they will not come in danger for
   nothing. For then they care not for reason or equity, neither do they
   hear the matter, [259] but one driveth forward another without any
   resistance, and all things are done out of order, as when they run unto
   some great fire. But it came to pass, by the singular goodness of God,
   that so great heat was stayed by and by; for so soon as the magistrates
   profess that they will know farther of the matter, the multitude is
   appeased; assurance [security] is taken; and, at length, the matter is
   ended.

   10. They sent them out to Berea. Hereby it appeareth that Paul's labor
   brought forth fruit in a small time; for though the brethren send forth
   him and Silas, yet they adjoin themselves as voluntary companions to
   their danger and cross by this duty. But the constancy of Paul is
   incredible, because, having had such experience of their stubbornness
   and malice of his nation, he doth never cease to try whether he can
   bring any to Christ, namely, seeing he knew that he was bound both to
   Jews and Gentiles, no injury of men could lead him away from his
   calling. So all the servants of Christ must so wrestle with the malice
   of the world, that they shake not off Christ's yoke with what injuries
   soever they be provoked.
     __________________________________________________________________

   [250] ?Rabiosum... impetum,? a rabid impulse.

   [251] ?Tumultuose,? tumtultuously.

   [252] ?Per forum,? through the market-place.

   [253] ?Operam suam locare,? hire out their assistance in.

   [254] ?Donec ad vim inferendam sufficerent,? until they were able to
   offer violence.

   [255] ?Ut homines ad mutuous conflictus accendat,? that it may inflame
   men to mutual conflict.

   [256] ?Ad se benigne invitet,? benignity invite us to himself.

   [257] ?Tumultuanture,? make a tumult.

   [258] ?Sed colorem hunc malitiose obtendunt quaerendae invidiae causa.
   Non tanti erat apud Macedones religio, praesertim Judaica, ut ejus
   causa homines ignotos, protinus ad caedem raperent;? but maliciously
   use this pretext for the purpose of producing obloquy. There was not so
   much religion, especially Jewish, among the Macedonians, that for its
   sake they would hurry off strangers to execution. Omitted.

   [259] ?Nec suscipitur causae cognitio,? nor do theytake cognisance of
   the cause.
     __________________________________________________________________

   Acts 17:11-15

   11. And those were noblemen among the Thessalonians, who had received
   the word with all readiness of mind, daily searching the Scriptures
   whether these things were so. 12. And many of them believed, and honest
   women which were Grecians, and men not a few. 13. But when the Jews of
   Thessalonica knew that Paul did also preach the word of God at Berea,
   they came thither also, moving the multitude. 14. And then straghtway
   the brethren sent forth Paul that he might go as it were unto the sea;
   but Silas and Timotheus remained there. 15. Moreover, those which
   guided Paul brought him even unto Athens; and when they had received
   commandment to Silas and Timotheus that they should come to him with
   speed, they departed.


   11. Did excel in nobility. Luke returneth again unto the men of
   Thessalonica. The remembrance of Christ might have been thought to have
   been buried by the departure of Paul, and surely it is a wonder that
   that small light, which began to shine, was not quite put out, and that
   the seed of sound doctrine did not wither away, which had need
   continually to be watered that it might spring up. But after Paul's
   departure, it appeareth how effectual and fruitful his preaching had
   been. For those who had only tasted of the first principles of
   godliness do nevertheless profit and go forward, though he be absent,
   and exercise themselves in the continual reading of the Scripture. And,
   first, Luke saith that they were of the chief families. For the
   nobility whereof he maketh mention is referred not unto the mind, but
   unto the nation. Some think that the men of Berea are compared with the
   men of Thessalonica, because he saith [eugenesterous], and not in the
   superlative degree [eugenestatous]. But I think that that manner of
   speech is usual and common among the Grecians, which the Latins could
   not so well digest. [260] Moreover, he had said a little before, that
   certain principal women believed at Thessalonica, and it is not to be
   thought that the men of Berea were preferred before those of this city.
   And there is a threefold reason why Luke maketh mention of their
   excellency of birth. We know how hardly men came down from their high
   degress, what a rare matter it is for those who are great in the world
   to undertake the reproach of the cross, laying away their pride, and
   rejoice in humility, as James commandeth, (James 1:10.)

   Therefore Luke commendeth the rare efficacy and working of the Spirit
   of God, when he saith that these noblemen were no whit hindered by the
   dignity of the flesh, but that embracing the gospel, they prepared
   themselves to bear the cross, and preferred the reproach of Christ
   before the glory of the world. Secondly, Luke meant to make known the
   glory of the world. Secondly, Luke meant to make known unto us, that
   the grace of Christ standeth open for all orders and degrees. In which
   sense Paul saith, that God would have all men saved, (1 Timothy 2:4;)
   lest the poor and those who are base do shut the gate against the rich,
   (though Christ did vouchsafe them the former place.) Therefore we see
   that noblemen, and those who are of the common sort, [261] are gathered
   together, that those who are men of honor, and which are despised, grow
   together into one body of the Church, that all men, in general, may
   humble themselves, and extol the grace of God. Thirdly, Luke seemeth to
   note the cause why there were so many added, and the kingdom of Christ
   was, in such short time, so spread abroad and enlarged at Thessalonica;
   to wit, because that was no small help, that chief men, and men of
   honor, did show other men the way, because the common sort is for the
   most part moved by authority. And though this were no meet stay for
   faith and godliness, yet is it no strange thing for God to bring the
   unbelievers (who wander as yet in error) to himself, by crooked and
   byways. [262]

   Received the word. This is the first thing which he commendeth in the
   men of Thessalonica, that with a willing and ready desire they received
   the gospel. Secondly, that they confirmed their faith [263] by diligent
   inquisition; so that their faith and godliness are commended in the
   beginning for forwardness, [264] and in process they are praised for
   their constancy and fervent desire they had to profit. And surely this
   is the first entrance into faith that we be ready to follow, and that,
   abandoning the understanding and wisdom of the flesh, [265] we submit
   ourselves to Christ, by him to be taught and to obey him. Also Paul
   himself, in adorning the Thessalonians with this title, doth agree with
   Saint Luke, (1 Thessalonians 2:13.)

   As touching the second member, this diligence is no small virtue,
   whereunto Luke saith the faithful were much given for confirmation of
   their faith. For many who at the first break out [266] give themselves
   straightway to idleness, while that they have no care to profit, and so
   lose that small seed [267] which they had at the first.

   But two inconveniences [268] may be in this place objected; for it
   seemeth to be a point of arrogancy in that they inquire that they may
   judge; and it seemeth to be a thing altogether disagreeing with that
   readiness whereof he spake of late; secondly, forasmuch as inquisitions
   is a sign of doubtfulness, it followeth that they were before endued
   with no faith, which hath always assurance and certainty joined and
   linked with it. Unto the first objection I answer, that Luke's words
   ought not so to be understood, as if the Thessalonians took upon them
   to judge, or as though they disputed whether the truth of God were to
   be received; they did only examine Paul's doctrine by the rule and
   square of the Scripture, even as gold is tried in the fire; for the
   Scripture is the true touchstone whereby all doctrines must be tried.
   If any man say that this kind of trial is doubtful, forasmuch as the
   Scripture is oftentimes doubtful, and is interpreted divers ways, I
   say, that we must also add judgment of the Spirit, who is, not without
   cause, called the Spirit of discretion, [discernment.] But the faithful
   must judge of every doctrine no otherwise then out of, and according
   to, the Scriptures, having the Spirit for their leader and guide. And
   by this means is refuted that sacrilegious quip [quibble] of the
   Papists, Because there can be nothing gathered certainly out of the
   Scriptures, faith doth depend only upon the determination of the
   Church. For when the Spirit of God doth commend the men of
   Thessalonica, he prescribeth to us a rule in their example. And in vain
   should we search the Scriptures, unless they have in them light enough
   to teach us.

   Therefore, let this remain as a most sure maxim, that no doctrine is
   worthy to be believed but that which we find to be grounded in the
   Scriptures. The Pope will have all that received without any more ado,
   whatsoever he doth blunder out at his pleasure; but shall he be
   preferred before Paul, concerning whose preaching it was lawful for the
   disciples to make inquisition? And let us not that this is not spoken
   of any visured [pretended] Council, but of a small assembly of men,
   whereby it doth better appear that every man is called to read the
   Scriptures. So likewise, making of search doth not disagree with the
   forwardness of faith; for so soon as any man doth hearken, and being
   desirous to learn, doth show himself attentive, he is now bent and apt
   to be taught, though he do not fully [269] give his consent. For
   example's sake, an unknown teacher shall profess that he doth bring
   true doctrine: I will come, being ready to hear, and my mind shall be
   framed unto the obedience of the truth. Nevertheless, I will weigh with
   myself what manner [of] doctrine it is which he bringeth; neither will
   I embrace anything but the certain truth, and that which I know to be
   the truth. And this is the best moderation, when, being fast bound with
   the reverence of God, we hear that willingly and quietly which is set
   before us, as proceeding from him. Nevertheless, we beware of the
   seducing subtilty of men; neither do our minds throw themselves
   headlong with a blind rage [270] to believe every thing without
   advisement. Therefore, the searching mentioned by Luke doth not tend to
   that end that we may be slow and unwilling to believe, but rather
   readiness with judgment is made the mean between lightness and
   stubbornness.

   Now must we answer the second objection. Faith is contrary to
   doubtfulness: he which inquireth doubteth; therefore it followeth, that
   forasmuch as the Thessalonians inquire and make search touching the
   doctrine of Paul, they were void of faith as yet. But the certainty of
   faith doth not hinder the confirmation thereof. I call that
   confirmation when the truth of God is more and more sealed up in our
   hearts, whereof, notwithstanding, we did not doubt before. For
   example's sake, I hear out of the gospel that I am reconciled to God
   through the grace of Christ, and that my sins are purged [expiated]
   through his holy blood: there shall be some testimony uttered which
   shall make me believe this. If afterward I examine and search the
   Scriptures more thoroughly, I shall find other testimonies oftentimes
   which shall not only help my faith, but also increase it and establish
   it, that it may be more sure and settled. In like sort, as concerning
   understanding, faith is increased by reading the Scriptures. If any man
   object again, that those men do attribute but small authority to Paul's
   doctrine, who search the Scriptures whether these things be so, I
   answer, that such are the proceedings of faith, that they sometimes
   seek for that in the Scripture whereof they are already persuaded by
   God, and have the inward testimony of the Spirit. And Luke doth not say
   that the faith of the Thessalonians was in all points perfect; but he
   doth only declare how they were brought to Christ, [271] and how they
   did profit in faith, until the absolute building of godliness might be
   erected among them.

   12. And many believed. This is not referred unto the sentence next
   going before, as if those of whom he spake began to believe, making
   choice of some of them: for that were an absurd thing. But Luke's
   meaning is, because many were added by their example, the Church was
   increased in that city. And hitherto hath Luke declared the first
   beginning of the church of Thessalonica, lest any man should think that
   Paul's labors did perish through his sudden and violent departure; for
   unless I be much deceived, he showeth for this purpose what fruit his
   preaching brought forth in the other city, before he came to the exile
   of Berea.

   13. And when the Jews. We see how the Jews were carried to and fro with
   such hatred of the gospel as could never be appeased. For they do not
   only expel Christ furiously when he is offered unto them at home; but
   when they hear that he is preached elsewhere, they run thither like mad
   men. But we must not so much in this place consider the fury of the
   nation as the desperate malice of Satan, who pricketh forward those
   which be his to trouble the kingdom of Christ, and to destroy man's
   salvation; and he useth them as fans to raise sedition. Wherefore, let
   us know, that when at this day so many furious enemies do set
   themselves against the faithful ministers of Christ, it is not men
   which procure the war, but it is Satan, the father of lying, who doth
   go about all these things that he may overthrow the kingdom of Christ.
   (John 8:44.) And though there be not always the same form in fighting
   and encountering, yet will Satan never cease to make weary those whom
   he knoweth to serve Christ faithfully, either with open war, or secret
   lying in wait, or domestical combats.
     __________________________________________________________________

   [260] ?Quae Latinis auribus esset durior,? which would have sounded
   harsher to Latin ears.

   [261] ?Nobiles et plebeios,? that nobles and plebeians.

   [262] ?Per obliquas vias,? through winding paths.

   [263] ?Quotidie,? daily.

   [264] ?Initio a promptitudine,? at the commencement for promptitude or
   readiness.

   [265] ?Proprio carnis sensu,? our own carnal sense.

   [266] ?Ebulliunt,? spring forth.

   [267] ?Fidei semen,? seed of faith.

   [268] ?Absurdo,? absurdities.

   [269] ?Statim plane,? plainly, and at once.

   [270] ?Caeco levitatis impetu,? with a blind and giddy impulse.

   [271] ?Qualiter initiati fuerint Christo,? how they were initiated in
   Christ.
     __________________________________________________________________

   Acts 17:16-21

   16. And as Paul waited for them at Athens, his spirit was sore grieved
   in him, forasmuch as he saw the city given to idolatry. 17. Therefore
   he disputed in the synagogue with the Jews and religious men, and in
   the market daily with those which lit upon him. 18. And certain
   Epicures [Epicureans,] and philosophers of the Stoics, disputed with
   him, and some said, ?What will this babbler say? and other some, He
   seemeth to be a declarer of new devils, [or gods,] because he preached
   to them Jesus and the resurrection. 19. And when they had caught him,
   they led him to Mars' Street, saying, May we know what new doctrine
   this is which thou utterest? 20. For thou bringest certain new things
   to our ears: Therefore, we will know what these things mean. 21. And
   all the men of Athens, and the strangers which were there, gave
   themselves to nothing else but to speak or hear some new thing.


   16. Was sore grieved. Though Paul, whithersoever he came, did stoutly
   execute that function of teaching which he knew was enjoined with him,
   yet Luke showeth that he was more incensed and moved at Athens, because
   he saw idolatry reign more there than in any other place for the most
   part. The whole world was then full of idols; the pure worship of God
   could be found nowhere; and there were everywhere innumerable monsters
   of superstitions, but Satan had made the city of Athens more mad than
   any other city, so that the people thereof were carried headlong with
   greater madness unto their wickedness and perverse rites. And this
   example is worth the noting, that the city, which was the mansion-house
   of wisdom, the fountain of all arts, the mother of humanity, did exceed
   all others in blindness and madness. We know with what commandments
   witty and learned men did set forth the same, and she had conceived so
   great good liking of herself that she counted those rude [272] whom she
   had not polished. But the Holy Ghost condemning the whole world of
   ignorance and blockishness, saith that those masters of liberal
   sciences were bewitched with an unwonted madness. Whence we gather what
   man's wit can do in matters which concern God. Neither need we doubt of
   this, but that the Lord suffered the men of Athens to fall into extreme
   madness, that all the world might learn by them, and that they might
   teach all ages that the foresight and wit of man's mind being holpen
   with learning and instruction, doth altogether dote, and is mere
   foolishness when it cometh to the kingdom of God. They had undoubtedly
   their cloaks and colors, wherewith they did excuse their worshippings,
   how preposterous and corrupt soever they were. And yet,
   notwithstanding, it is certain that they did not only deceive men with
   childish and frivolous toys, but that they themselves were deluded
   shamefully with gross and filthy jugglings, as if they were deprived of
   common sense, and were altogether blockish and brutish. And as we learn
   what manner [of] religion proceedeth from man's understanding, and that
   man's wisdom is nothing else but a shop of all errors, so we may know
   that the men of Athens, being drunk with their own pride, did err more
   filthily than the rest. The antiquity, the pleasantness, and beauty of
   the city, did puff them up, so that they did boast that the gods came
   thence. Therefore, forasmuch as they did pull down God from heaven,
   that they might make him an inhabitant of their city, it was meet that
   they should be thrust down into the nethermost hell. Howsoever it be,
   the vanity of man's wisdom is here marked with eternal infamy by the
   Spirit of God; because, where it was principally resident, there was
   the darkness more thick. Idolatry did reign most of all there; and
   Satan carried men's minds to and fro more freely by his mocks and
   juggling.

   Now, let us come unto Paul. Luke saith, forasmuch as he saw the city so
   given to idolatry, his spirit waxed hot, or was moved. Where he doth
   not attribute unto him indignation only, neither doth he only say that
   he was offended with that spectacle, but he expressed the unwonted heat
   of holy anger, which sharpened his zeal, so that he did address himself
   more fervently unto the work. And here we must note two things. For in
   that Paul was wroth when he saw the name of God wickedly profaned, and
   his pure worship corrupted, he did thereby declare, that nothing was to
   him corrupted, he did thereby declare, that nothing was to him more
   precious than the glory of God. Which zeal ought to be of great force
   among us, as it is in the Psalm, (Psalm 69:9,) ?The zeal of thine house
   hath eaten me up.? For it is a common rule of all the godly, that so
   soon as they see their heavenly Father blasphemed, they be sore vexed,
   as Peter teacheth that the godly man Lot, because he could not cure
   most filthy facts, did vex his heart, (2 Peter 2:8.) And teachers must,
   above all others, be fervent, as Paul saith, that he is jealous that he
   may retain the Church in true chastity, (2 Corinthians 11:2.) And those
   who are not touched when they see and hear God blasphemed, and do not
   only wink thereat, but also carelessly pass over it, are not worthy to
   be counted the children of God, who at least do not give him so much
   honor as they do to an earthly father. Secondly, we must note that he
   was not so grieved, that being cast down through despair, he was quite
   discouraged, as we see most men to be far from waxing hot, or being
   moved, when they see the glory of God wickedly profaned, that in
   professing and uttering sorrow and sighing, they do, notwithstanding,
   rather wax profane with others than study to reform them. Nevertheless,
   they have a fair cloak for their sluggishness, that they will not
   procure any tumult when they are like to do no good. [273] For they
   think that their attempts shall be in vain if they strive against the
   wicked and violent conspiracy of the people. But Paul is not only not
   discouraged with wearisomeness, neither doth he so faint by reason of
   the hardness of the matter, that he doth cast from him his office of
   teaching; but he is pricked forward with a more sharp prick to maintain
   godliness.

   17. With the Jews and religious men. It was an ordinary thing with
   Paul, wheresoever the Jews had synagogues, there to begin, and to offer
   Christ to his own nation. After that he went to the Gentiles, who,
   having tasted of the doctrine of the law, though they were not as yet
   thoroughly nousled up in [imbued with] true godliness, did,
   notwithstanding, worship the God of Israel, and being desirous to
   learn, did not refuse those things which they knew were taken out of
   Moses and the prophets; and because such aptness to be taught was an
   entrance unto faith, yea, was a certain beginning of faith, the Spirit
   vouchsafeth them an honorable title, who being only lightly sprinkled
   with the first rudiments, drew nearer unto the true God; for they be
   called religious. But let us remember that all the religion of the
   world may be brought to nought. Those are called worshippers of God
   spiritually who gave their name to the God of Israel. Religion is
   attributed to them alone; therefore there remaineth nothing else for
   the rest but the reproach of atheism, howsoever they toil and moil
   [274] in superstition. And that for good considerations; for of
   whatsoever pomp the idolaters make boast, if their inward affection be
   examined, there shall be nothing found there but horrible contempt of
   God, and it shall appear that it is a mere feigned color wherewith they
   go about to excuse their idols.

   18. They reasoned with him. Luke addeth now that Paul had a combat with
   the philosophers; not that he set upon them of set purpose, forasmuch
   as he knew that they were even born only to brawl and cavil; but he was
   enforced to enter such a conflict contrary to his purpose, as Paul
   himself commandeth godly teachers to be furnished with spiritual
   weapons, wherewith they may valiantly defend the truth if any enemies
   set themselves against it, (Titus 1:9.) For it is not always in our
   choice to make choice of those with whom we will deal; but the Lord
   doth often suffer stubborn and importunate men to arise to exercise us,
   that by their gainsaying the truth may more plainly appear. Neither is
   it to be doubted but that the Epicures, [Epicureans,] according to
   their wonted frowardness, did trouble the holy man; and that the
   Stoics, trusting to their subtile quips and cavils, did stubbornly
   deride him; [275] yet the end shall show that he did not dispute
   sophistically, neither was he carried away unto any unprofitable and
   contentious disputation, but did observe that modesty which he himself
   commandeth elsewhere. And thus must we do, that by refuting meekly and
   modestly vain cavillings, we may utter that which is sound and true;
   and we must always avoid this danger, that ambition or desire to show
   our wit do not unwrap us in superfluous and vain contentions.

   Furthermore, Luke maketh mention of two sects, which, though they were
   the one contrary to the other, [276] had, not withstanding, their
   contrary vices. The Epicures [Epicureans] did not only despise liberal
   arts, but were also open enemies to them. Their philosophy was to feign
   that the sun was two feet broad, that the world was made ex atomis, [of
   atoms,] (or of things which were so small that they could not be
   divided or made smaller,) and by deluding men thus, to blot out the
   wonderful workmanship which appeareth in the creation of the world. If
   they were a thousand times convict, they were as impudent as dogs.
   Though they did, in a word, confess that there be gods, yet they did
   imagine that they were idle in heaven, and that they were wholly set
   upon pleasure, and that they were blessed only because they were idle.
   As they did deny that the world was created by God, as I have said of
   late, so they thought that man's affairs were tossed to and fro without
   any governing, and that they were not governed by the celestial
   providence. Pleasure was their felicity, [277] not that unbridled and
   filthy pleasure; yet such as did more and more corrupt men by her
   enticements, being already, of their own accord, bent to pamper the
   flesh. They counted the immorality of their souls but a fable, whereby
   it came to pass that they gave themselves liberty to make much of their
   bodies.

   As for the Stoics, though they said that the world was subject to the
   providence of God, yet did they afterwards, through a most filthy
   surmise, or rather doting, corrupt that point of their doctrine. For
   they did not grant that God did govern the world by counsel, justice,
   and power, but they forged a labyrinth of the compass or agreement of
   the causes, that God himself being bound with the necessity of fate or
   destiny, might be carried violently with the frame of heaven, as the
   poets do tie and fetter their Jupiter with golden fetters, because the
   Fates or Destinies do govern when he is about something else. Though
   they placed felicity [the chief good] in virtue, they knew not what
   true virtue was, and they did puff up men with pride, [278] so that
   they did deck themselves with that which they took from God. For though
   they did all abase the grace of the Holy Ghost, yet was there no sect
   more proud. They had no other fortitude, but a certain rash and
   immoderate fierceness. [279]

   Therefore there was in Paul wonderful force of the Spirit, who standing
   amidst such beasts, which sought to pull him to and fro, stood firm in
   the sound sincerity of the gospel, and did valiantly withstand and
   endure, as well the dogged malapertness [petulance] of the former sect,
   as the pride and crafty cavillings of the other. And hereby we see more
   plainly what small agreement there is between the heavenly wisdom and
   the wisdom of the flesh. For though the whole multitude were offended
   with the gospel, yet the philosophers were captains and
   standard-bearers in assaulting the same. For that did principally
   appear in them which Paul himself speaketh of the wisdom of the flesh,
   that it is an enemy to the cross of Christ, (1 Corinthians 1:26,) so
   that no man can be fit to learn the principles of the gospel unless he
   first abandon the same.

   Other some said. Luke setteth before us two sects of men, which both
   were far from godliness; and yet the one sort is worse than the other.
   Those who are desirous to hear that again which they call new, first,
   they are moved not with any desire to learn, but with vain curiousity;
   secondly, they think unhonorably of the Word of God, is that the count
   it profane novelty; yet because they give ear, and that being in doubt
   until they may know farther of the matter, they are not quite past
   hope. But the rest who proudly refuse that which is offered, yea,
   condemn it reproachfully, do shut the gate of salvation against
   themselves. For this railing did proceed from monstrous pride; what
   meaneth this babbler? Because they neither vouchsafe to hear Paul, and
   also reproachfully refuse him, as if he were some common jester. [280]
   Moreover, they do not loathe his doctrine through rash zeal, but do
   openly tread under foot that which is brought unto them concerning
   religion, though as yet they know it not; because these are ashamed to
   learn any thing of a base and obscure fellow, who had hitherto
   professed themselves to be teachers of all the whole world.

   A declarer of new devils. They do not take devils [deities] in evil
   part, as the Scripture useth to do; but for the lesser gods or angels,
   who they thought were in the midst between the highest God and men,
   whereof Plato maketh mention oftentimes. As touching the sum of the
   matter, we must note that those things which Paul spake concerning
   Christ and the resurrection seemed to them to be new devils. Whence we
   gather, that our faith is principally distinguished and discerned from
   the superstitions of the Gentiles by these marks; because it setteth
   forth Christ to be the sole Mediator; because it teacheth us to seek
   for salvation only at his hands; because it commandeth us to seek
   remission of our sins in his death, whereby we may be reconciled to
   God; because it teacheth that men are renewed and fashioned again by
   his Spirit, who were before profane, and slaves to sin, that they may
   begin to live righteously and holy. Again, because from such beginnings
   as do plainly declare that the kingdom of God is spiritual, it lifteth
   up our minds at length unto the hope of the resurrection to come. For
   as concerning other things, though the philosophers do not reason
   purely, yet they say somewhat. Yea, they speak much concerning eternal
   life and the immortality of the soul; but as touching faith, which
   showeth free reconciliation in Christ; and regeneration, whereby the
   Spirit of God doth restore in us the image of God; concerning calling
   upon God, and the last resurrection, not a word.

   19. They brought him to Mars' Street. Though this verse a place
   appointed for judgment, yet Luke doth not mean that Paul was brought
   before the seat of the judges, that he might plead his cause before the
   judges of Mars' Street. [281] But that he was brought thither, where
   was most commonly a great assembly of people, that the serious
   disputation might be had before a great and famous audience. And admit
   we grant that he was brought before the judgment-seat, yet the end doth
   declare that he was not presented to the judges, but that he had free
   liberty to speak as before an audience. And that which followeth
   shortly after, touching the nature and conditions [manners] of the men
   of Athens, doth sufficiently declare that their curiosity was the
   cause; that Paul had such audience given him, that he had such a famous
   place granted him to preach Christ in, that so many came together. For
   in any other place it had been a crime worthy of death, to speak in the
   market or in any other public place, having gathered a company of
   people together; but there, because those who did carry about trifles
   had liberty granted them to prate, by reason of the immoderate desire
   they had to hear news, Paul was permitted to intreat of the mysteries
   of faith, being requested.

   Gave themselves to nothing else. The two vices which Luke reciteth do
   almost go together. For it falleth out seldom that those who are
   desirous of novelties are not also babblers. For that saying of Horace
   is most true, ?Fly a demander of questions, for the same is also a
   blab.? And surely we see that curious men are like rent barrels. [282]
   Furthermore, both vices came of idleness; not only because the
   philosophers spent whole days in disputing, but because the common sort
   was too much set upon novelty; neither was there any craftsman so base
   there, which would not thrust in himself to set in order the status of
   Grecia. And surely that which Luke saith here is witnessed by all
   writers, both Greek and Latin, that there was nothing more light,
   covetous, or froward than that people. Wherefore, there could never be
   any certain government set down in that city, which was,
   notwithstanding, the mistress of sciences. Therefore, in principal
   power, [283] they had, notwithstanding, no long liberty; neither did
   they ever cease off from attempting things and making many
   hurly-burlies, until they brought themselves and all Grecia to utter
   ruin. For when their state was decayed, yet did not they forsake their
   boldness. Therefore, Cicero doth laugh at their folly, because they did
   no less fiercely set forth their decrees then, than when they were
   lords over Grecia. Now, though there were small hope to do any good
   among curious men, yet Paul did not neglect the opportunity, if,
   peradventure, he might gain some of a great company to Christ. Neither
   was this any small praise for the gospel in the most noble place of the
   city, and, as it were, in a common theater, to refute and openly to
   reprove all forged and false worshippings, which had reigned there even
   until this day.
     __________________________________________________________________

   [272] ?Barbaros,? barbarians.

   [273] ?Quod nolint sine profectu tumultuare,? that they are unwilling
   to excite tumult to no good purpose.

   [274] ?Anxie se torqueant,? anxiously torment themselves.

   [275] ?Contumaciter insultaverint,? did contumaciously insult him.

   [276] ?Ex diametro inter se essent oppositae,? were diametrically
   opposed to each other.

   [277] ?Summum bonum,? the supreme good.

   [278] ?Superba confidentia,? with proud confidence.

   [279] ?Ferrea immanitus,? iron-hearted cruelty.

   [280] ?Trivialis nugator,? silly or paltry trifler.

   [281] ?Areopagitis,? the Areopagites.

   [282] ?Doliis pertusis,? broken, leaking casks.

   [283] ?In summa potentia,? though in supreme power, (an independent
   state.)
     __________________________________________________________________

   Acts 17:22-25

   22. And, standing in the midst of Mars' Street, he saith, Men of
   Athens, I see you in all things, as it were, more superstitious. 23.
   For, passing by and beholding your manner of worshipping, I found also
   an altar wherein was written, To the Unknown God. Therefore, whom you
   worship ignorantly, him do I preach unto you. 24. God, who hath made
   the world, and all things which are therein, seeing he is Lord both of
   heaven and earth, dwelleth not in temples made with hands: 25. Neither
   is he worshipped with man's hands, needing any thing, seeing that he
   giveth to all life and breath through all things.


   22. Men of Athens. We may divide this sermon of Paul into five members.
   For though Luke doth only briefly touch those things which he set down
   in many words, yet I do not doubt but that he did comprehend the sum,
   so that he did omit none of the principal points. First, Paul layeth
   superstition to the charge of the men of Athens, because they worship
   their gods all at a very venture; [284] secondly, he showeth by natural
   arguments who and what God is, and how he is rightly worshipped;
   thirdly, he inveigheth against the blockishness of men, who, though
   they be created to this end, that they may know their Creator and
   Maker, yet do they wander and err in darkness like blind men; fourthly,
   he showed that nothing is more absurd than to draw any portraiture of
   God, [285] seeing that the mind of man is his true image; in the first
   place, he descendeth at length unto Christ and the resurrection of the
   dead. For it was requisite to handle those four points generally,
   before he did descend unto the faith of the gospel.

   As it were, more superstitions. The Grecians do oftentimes take
   [deisidaimonia] in good part; notwithstanding it doth sometimes signify
   immoderate fear, wherewith superstitious men do carefully torment
   themselves, whilst that they forge to themselves vain doubts. And this
   seemeth to be the meaning of this place, that the men of Athens pass
   all measure in worshipping God, or that they do not perceive what
   manner [of] work moderation should be; as if he should say, that they
   deal very undiscreetly in that they weary themselves in going byways.
   Thus much touching the words; now to the matter. He proveth by this one
   reason, that all the worshippings of the men of Athens are corrupt,
   because they be uncertain what gods they ought to worship, because they
   take in hand rashly and unadvisedly divers rites, and that without
   measure. For in that they had set up an altar to the unknown God, it
   was a token that they knew no certainty. They had, indeed, a great
   company of gods whereof they spake much, but when they know nothing of
   the true divinity. Furthermore, whosoever doth worship God without any
   certainty, he worshippeth his own inventions instead of God. Howsoever
   credulous men do flatter themselves, yet neither doth God allow any
   religion without knowledge and truth, neither ought it to be counted
   holy and lawful. Yea, how proud soever they be, yet because they doubt
   [286] in their consciences, they must needs be convict by their own
   judgment. For superstition is always fearful, and doth ever know and
   then coin some new thing.

   Therefore we see how miserable their condition is who have not the
   certain light of the truth, because they do both always doubt in
   themselves, and lose their labor before God. Notwithstanding, we must
   note that the unbelievers, whilst that they sometimes make themselves
   blind through voluntary stubbornness, and are sometimes amidst divers
   and manifold doubts, [yet] strive and fight with themselves. Oftentimes
   they do not only flatter themselves, but if any man dare mutter against
   their folly, they rage cruelly against him; the devil doth so bewitch
   them, that they think nothing to be better than that which pleaseth
   them. Nevertheless, if there arise any doubt, if any seducer put up his
   head, if any new folly [delirium] begin to appear, they do not only
   waver, being in doubt, but also of their own accord offer themselves to
   be carried hither and thither. Whereby it appeareth, that neither in
   judgment, neither in quiet state of mind, they stay and rest in the
   common custom of worshipping God, but that they droop like drunken men.
   But carefulness and doubtfulness, [anxiety,] which doth not suffer the
   unbelievers to flatter and please themselves, is better than
   amazedness. [287] Finally, though superstition be not always fearful,
   yet forasmuch as it is inwrapt in divers errors, it disquieteth men's
   minds, and doth prick them with divers blind torments. This was the
   cause that the men of Athens did mix their domestical gods (whom they
   thought they knew, because in their vain opinion they had invented
   them) with unknown gods. For thereby appeareth their unquietness,
   because they confess that they have not as yet done as they ought, when
   they have done sacrifice to the familiar [288] gods, which they had
   received of their fathers, and whom they called their country gods.
   [289] Therefore, to the end Paul may pluck out of their minds all vain
   and false persuasions, he taketh this maxim, that they know not what
   they worship, neither have they any certain divine power, [deity.] For
   if they had known any god at all, being content with him, they would
   never have fallen away unto unknown gods, forasmuch as the knowledge of
   the true God alone is sufficient for the abolishig of all idols.

   23. To the unknown God. I can well grant that this altar was dedicated
   to all strange gods; yet I cannot yield to that which Jerome saith,
   that Paul did, by a certain holy wiliness, attribute that to one God
   which was written of many. For seeing the superscription [inscription]
   was common in every man's mouth, there was no place for subtilty,
   [craft;] why did he then change the plural number? Surely, not that he
   might deceive the men of Athens, but because the matter did so require,
   he said, that he brought doctrine concerning an unknown god. And after
   he hath showed that they are deceived, because they knew not what god
   thee ought to worship, and had no certain godhood in a great leap of
   gods, he doth now insinuate himself, and doth purchase favor for his
   doctrine. Because it was an unjust thing to reject that which was
   uttered concerning a new god, to whom they had already given over
   themselves; and it was far better first to know him, than rashly to
   worship him whom they knew not. Thus doth Paul return again to that
   principle, that God cannot be worshipped rightly unless he be first
   made known.

   But here may a question be moved: how he saith that God was worshipped
   at Athens, who doth refuse all worshippings which are not agreeable to
   the prescript of his law, yea, he pronounceth that all that is idolatry
   which men invent without his Word? If God allow no worship but that
   which is agreeable to his Word, how doth Paul give this praise to men,
   who did dote without measure that they worshipped God? For Christ, in
   condemning the Samaritans, is content [290] with this one principle, in
   that they worship God without knowledge, (John 4:22;) and yet they did
   boast that they worshipped the God of Abraham. Then, what shall we say
   of the men of Athens, who, having buried and quite put out the
   remembrance of the true God, had put in place of him Jupiter, Mercury,
   Pallas, and all that filthy rabble? I answer, that Paul doth not in the
   place commend that which the men of Athens had done; but taketh from
   their affection, though it were corrupt, free matter for teaching.

   24. God, who hath made the world. Paul's drift is to teach what God is.
   Furthermore, because he hath to deal with profane men, he draweth
   proofs from nature itself; for in vain should he have cited [291]
   testimonies of Scripture. I said that this was the holy man's purpose,
   to bring the men of Athens unto the true God. For they were persuaded
   that there was some divinity; only their preposterous religion was to
   be reformed. Whence we gather, that the world doth go astray through
   bending crooks and boughts, yea, that it is in a mere labyrinth, so
   long as there remaineth a confused opinion concerning the nature of
   God. For this is the true rule of godliness, distinctly and plainly to
   know who that God whom we worship is. If any man will intreat generally
   of religion, this must be the first point, that there is some divine
   power or godhead which men ought to worship. But because that was out
   of question, Paul descendeth unto the second point, that true God must
   be distinguished from all vain inventions. So that he beginneth with
   the definition of God, that he may thence prove how he ought to be
   worshipped; because the one dependeth upon the other. For whence came
   so many false worshippings, and such rashness to increase the same
   oftentimes, save only because all men forged to themselves a God at
   their pleasure? And nothing is more easy than to corrupt the pure
   worship of God, when men esteem God after their sense and wit.

   Wherefore, there is nothing more fit to destroy all corrupt
   worshippings, than to make this beginning, and to show of what sort the
   nature of God is. Also our Savior Christ reasoneth thus, John 4:24,
   ?God is a Spirit.? Therefore he alloweth no other worshippers but such
   as worship him spiritually. And surely he doth not subtilely dispute of
   the secret substance [essence] of God; but by his works he declareth
   which is the profitable knowledge of him. And what doth Paul gather
   thence, because God is the creator, framer, and Lord of the world? to
   wit, that he dwelleth not in temples made with hands. For, seeing that
   it appeareth plainly by the creation of the world, that the
   righteousness, wisdom, goodness, and power of God doth reach beyond the
   bounds of heaven and earth; it followeth, that he can be included and
   shut up within no space of place.

   Notwithstanding this demonstration seemeth to have been in vain,
   because they might readily have said, that images and pictures were
   placed in temples to testify God's presence; and that none was so gross
   but that he knew that God did fulfill [fill] all things. I answer, that
   that is true which I said a little before, that idolatry is contrary to
   itself. The unbelievers said, that they worshipped the gods before
   their images; but unless they had tied the Godhead and power of God to
   images, and had hoped [292] to be holpen thereby, would they have
   directed their prayers thither? Hereby it came also to pass, that one
   temple was more holy than another. They ran to Delphos that they might
   fet [fetch] the oracles of Apollo thence. Minerva had her seat and
   mansion at Athens. Now we see that Paul doth touch that false opinion,
   whereby men have always been deceived; because they feigned to
   themselves a carnal God.

   This is the first entrance into the true knowledge of God, if we go
   without ourselves, and do not measure him by the capacity of our mind;
   yea, if we imagine nothing of him according to the understanding of our
   flesh, [293] but place him above the world, and distinguish him from
   creatures. From which sobriety the whole world was always far; because
   this wickedness is in men, naturally to deform God's glory with their
   inventions. For as they be carnal and earthy, they will have one that
   shall be answerable to their nature. Secondly, after their boldness
   they fashion him so as they may comprehend him. By such inventions is
   the sincere and plain knowledge of God corrupt; yea, his truth, as
   saith Paul, is turned into a lie, (Romans 1:25.) For whosoever doth not
   ascend high above the world, he apprehendeth vain shadows and ghosts
   instead of God. Again, unless we be carried up into heaven with the
   wings of faith, we must needs vanish away in our own cogitations. And
   no marvel if the Gentiles were so grossly deluded and deceived, to
   include God in the elements of the world, after that they had pulled
   him out of his heavenly throne; seeing that the same befell the Jews,
   to whom notwithstanding the Lord had showed his spiritual glory. For it
   is not without cause that Isaiah doth chide them for including God
   within the walls of the temple, (Isaiah 66:1.) And we gather out of
   Stephen's sermon, that this vice was common to all ages; which sermon
   is set down by Luke in the 7^th chapter and 49^th verse.

   If any man asked the Jews whose grossness the Holy Ghost reproveth, if
   they thought that God was included in their temple, they would stoutly
   have denied that they were in any such gross error. But because they
   did only behold the temple, and did rise no higher in their minds, and
   trusting the temple, and did boast that God was as it were bound to
   them, the Spirit doth for good causes reprehend them, for tying him to
   the temple as If he were a mortal man. For this is true which I said
   even now, that superstition is contrary to itself, and that it doth
   vanish away into divers imaginations. Neither have the Papists at this
   day any defense, saying that wherewith their errors after a sort. In
   some, superstition doth feign that God dwelleth in temples made with
   hands, not that it will shut him up as it were in a prison; [294] but
   because it doth dream of a carnal (or fleshly) God, and doth attribute
   a certain power to idols, and doth translate the glory of God unto
   external shows.

   But if God do not dwell in temples made with hands, (2 Kings 19:15,)
   why doth he testify in so many places of Scripture, that he sitteth
   between the cherubims, and that the temple is his eternal rest? (Psalm
   80:1; 132:14.) I answer, As he was not tied to any place, so he meant
   nothing less than to tie his people to earthly signs, but rather he
   cometh down to them that he might lift them up unto himself. Therefore,
   those men did wickedly abuse the temple and the ark, who did so behold
   those things that they stayed still upon the earth, and did depart from
   the spiritual worship of God. Hereby we see that there was great
   difference between those tokens of God's presence which men invented to
   themselves unadvisedly, and those which were ordained by God, because
   men do always incline downward, that they may lay hold upon [apprehend]
   God after a carnal manner; but God by the leading of his word doth lift
   them upward. Only he useth middle signs and tokens, whereby he doth
   insinuate himself with slow men, [295] until they may ascend into
   heaven by degrees (and steps.)

   25. Neither is he worshipped with man's hands. The same question which
   was answered of late concerning the temple, may now be objected
   touching ceremonies. For it seemeth that that may be translated unto
   the worshippings of the law of Moses, which Paul condemneth in the
   ceremonies of the Gentiles. But we may readily answer, that the
   faithful did never properly place the worship of God in ceremonies; but
   they did only count them helps wherewith they might exercise themselves
   according to their infirmity. When they did slay beasts, offered bread
   and drink offerings, light torches and other lights, they knew that
   godliness was not placed in these things, but being holpen by these,
   [296] they did always look unto the spiritual worship of God, and they
   made account of it alone. And God himself saith plainly in many places,
   that he doth not pass for any external or visible thing, that
   ceremonies are of themselves of no importance, and that he is
   worshipped no otherwise but by faith, a pure conscience, by prayer and
   thankfulness. What did the Gentiles then? to wit, when they erected
   images, they offered incense, they set forth plays, and laid their
   cushions before their idols, they thought they had fulfilled the
   offices of godliness excellent well. Not only the philosophers, but
   also the poets, do sometimes deride the folly of the common people,
   because they did disorderly place the worship of God in the pomp and
   gorgeousness of ceremonies. That I may omit infinite testimonies, that
   of Persius is well known:

   ?Tell me, ye priests to sacred rites, what profit gold doth bring? The
   same which Venus' puppets fine, certes no other thing. Why give not we
   to gods that which the blear-eyed issue could of great Messiah never
   give from out their dish of gold? Right justly deem'd a conscience
   clear, and heavenly thoughts of mind, A breast with mildness such
   adorn'd, as virtue hath assign'd, Let me in temples offer these, Then
   sacrifice the gods shall please.?

   And, undoubtedly, the Lord caused profane men to utter such speeches,
   that they might take away all color of ignorance. But it doth plainly
   appear, that those who spake thus did straightway slide back again unto
   common madness; yea, that they did never thoroughly understand what
   this meant. For though those who pass the common people in wit be
   enforced to confess that bare ceremonies are in no estimation, yet it
   is impossible to pull from them this persuasion, but that they will
   think that they be a part of the divine worship. Therefore, the more
   diligently they give themselves to such vanities, they do not doubt but
   that they do the duties of godliness well. Therefore, because all
   mortal men, from the highest to the lowest, do think that God is
   pacified with external things, and they will, with their own works,
   fulfill their duty towards him, that doth Paul refute. There is also a
   reason added, because, seeing he is Lord of heaven and earth, he
   needeth nothing, because, seeing that he giveth bread and life to men,
   he can receive nothing of them again. For what can they bring of their
   own, who, being destitute of all good things, have nothing but of his
   free goodness, yea, who are nothing but by his mere grace, who shall
   forthwith be brought to nought, if he withdraw the Spirit whereby they
   live? Whereupon it followeth, that they are not only dull, but too
   proud, if they thrust in themselves to worship God with the works of
   their own hands.

   For whereas he saith, that alms and the duties of love are
   sweet-smelling sacrifices, that must be distinguished from the matter
   which we have now in hand, where Paul doth only intreat of the
   ceremonies which the unbelievers put in place of the spiritual worship
   of God. By life and breath is mean the life which men live so long as
   the soul and body are joined together. Touching the end of the
   sentence, though some Greek books [297] agree in this reading, [kata
   panta], ?through all things;? yet that seemeth to me more agreeable
   which the old interpreter hath, [kata panta], ?and all things,? because
   it is both plainer, and doth also contain a more perfect and full
   doctrine. For thence we do better gather that men have nothing of their
   own; and also certain Greek copies agree thereto.
     __________________________________________________________________

   [284] ?Fortuito,? fortuitously.

   [285] ?Deum statuis vel picturis figurare,? to figure God by picture or
   statues.

   [286] ?Perplexi haerent,? remain perplexed.

   [287] ?Tali stupore magis tolerabilis est,? is more tolerable than such
   stupor.

   [288] ?Popularibus,? popular.

   [289] ?Indigetas et patrios,? native and country gods.

   [290] ?Nititur et contentus est,? founds on, and is contented with.

   [291] ?Pugnasset,? contended with them by citing.

   [292] ?An inde sperassent,? could they have hoped?

   [293] ?Pro sensu carnis nostrae,? according to our carnal sense.

   [294] ?In ergastulis,? in houses of hard labor.

   [295] ?Familiariter... se insinuet,? he may familiarly insinuate
   himself.

   [296] ?Talibus rudimentis,? by such rudiments.

   [297] ?Codices,? manuscripts.
     __________________________________________________________________

   Acts 17:26-29

   26. And hath made of one blood all mankind to dwell upon all the face
   of the earth, and hath appointed the times before determined, and the
   bounds of their habitation. 27. That they might seek God, if
   peradventure they may grope [after] him, and find him, though he be not
   far from every one of us. 28. For in him we live, move, and have our
   being; as certain of your poets said, For we be also his generation.
   29. Therefore, seeing we be the generation of God, we must not think
   that the Godhead is like to gold, or silver, or to stone, graven by the
   cunning cogitation of man.


   26. And he hath made of one blood. Paul doth now show unto the men of
   Athens to what end mankind was created, that he may by this means
   invite and exhort them to consider the end of their life. This is
   surely filthy unthankfulness of men, seeing they all enjoy the common
   life, not to consider to what end God hath given them life; and yet
   this beastly blockishness doth possess the more part, so that do not
   consider to what end they be placed in the world, neither do they
   remember the Creator of heaven and earth, whose good things they do
   devour. Therefore, after that Paul hath intreated of the nature of God,
   he putteth in this admonition in due season, that men must be very
   careful to know God, because they be created for the same end, and born
   for that purpose; for he doth briefly assign unto them this cause of
   life, to seek God. Again, forasmuch as there was not one kind of
   religion only in the world, but the Gentiles were distract into divers
   sects, he telleth them that this variety came from corruption. For to
   this end, in my judgment, tendeth that when he saith, that all were
   created of one blood. For consanguinity and the same original ought to
   have been a bond of mutual consent among them; but it is religion which
   doth most of all join men together, or cause them to fly one another's
   company. Whereupon it followeth, that they be revolted from nature who
   disagree so much in religion and the worship of God; because,
   wheresoever they be born, and whatsoever place [clime] of the world
   they inhabit, they have all one Maker and Father, who must be sought of
   all men with one consent. And surely neither distance of places, nor
   bounds of countries, nor diversity of manners, neither any cause of
   separation among men, doth make God unlike to himself. In sum, he meant
   to teach that the order of nature was broken, when as religion was
   pulled in pieces among them, and that that diversity, which is among
   them, is a testimony that godliness is quite overthrown, because they
   are fallen away from God the Father of all, upon whom all kindred
   dependeth.

   To dwell upon the face of the earth. Luke doth briefly gather, as he
   useth to do, the sum of Paul's sermon; and it is not to be doubted, but
   that Paul did first show that men are set here as upon a theater, to
   behold the works of God; and, secondly, that he spake of the providence
   of God, which doth show forth itself in the whole government of the
   world. For when he saith, that God appointeth the times ordained
   before, and the bounds of men's habitations, his meaning is, that this
   world is governed by his hand and counsel, and that men's affairs fall
   not out by chance, as profane men dream. And so we gather out of a few
   words of Luke, that Paul did handle most weighty matters. For when he
   saith that the times were ordained before by him, he doth testify that
   he had determined, before men were created, what their condition and
   estate should be. When we see divers changes in the world; when we see
   realms come to ruin, lands altered, cities destroyed, nations laid
   waste, we foolishly imagine that either fate or fortune beareth the
   swing in these matters; but God doth testify in this place by the mouth
   of Paul, that it was appointed before in his counsel how long he would
   have the state of every people to continue, and within what bounds he
   would have them contained. But and if he have appointed them a certain
   time and appointed the bounds of countries, undoubtedly he hath also
   set in order the whole course of their life.

   And we must note, that Paul doth attribute to God not only a bare
   foreknowledge and cold speculation, as some men do indiscreetly, but he
   placeth the cause of those things which fall out, in his counsel and
   beck. For he saith not that the times were only foreseen, but that they
   were appointed and set in such order as pleased him best. And when he
   addeth also that God had appointed from the beginning those things
   which he had ordained before his meaning is, that he executeth by the
   power of his Spirit those things which he hath decreed in his counsel
   according to that:

   ?Our God is in heaven; he hath done whatsoever he would,?
   (Psalm 115:3.)

   Now, we see, as in a camp, every troop and band hath his appointed
   place, so men are placed upon earth, that every people may be content
   with their bounds, and that among these people every particular person
   may have his mansion. But though ambition have, oftentimes raged, and
   many, being incensed with wicked lust, have past their bounds, yet the
   lust of men hath never brought to pass, but that God hath governed all
   events from out of his holy sanctuary. For though men, by raging upon
   earth, do seem to assault heaven, that they may overthrow God's
   providence, yet they are enforced, whether they will or no, rather to
   establish the same. Therefore, let us know that the world is so turned
   over through divers tumults, that God doth at length bring all things
   unto the end which he hath appointed.

   27. That they might seek God. This sentence hath two members; to wit,
   that it is man's duty to seek God; secondly, that God himself cometh
   forth to meet us, and doth show himself by such manifest tokens, that
   we can have no excuse for our ignorance. Therefore, let us remember
   that those men do wickedly abuse this life, and that they be unworthy
   to dwell upon earth, which do not apply their studies to seek him; as
   if every kind of brute beasts should fall from that inclination which
   they have naturally, which should for good causes be called monstrous.
   And, surely, nothing is more absurd, than that men should be ignorant
   of their Author, who are endued with understanding principally for this
   use. And we must especially note the goodness of God, in that he doth
   so familiarly insinuate himself, that even the blind may grope after
   him. For which cause the blindness of men is more shameful and
   intolerable, who, in so manifest and evident a manifestation, are
   touched with no feeling of God's presence. Whithersoever they cast
   their eyes upward or downward, they must needs light upon lively and
   also infinite images of God's power, wisdom, and goodness. For God hath
   not darkly shadowed his glory in the creation of the world, but he hath
   everywhere engraven such manifest marks, that even blind men may know
   them by groping. Whence we gather that men are not only blind but
   blockish, when, being helped by such excellent testimonies, they profit
   nothing.

   Yet here ariseth a question, whether men can naturally come unto the
   true and merciful [298] knowledge of God. For Paul doth give us to
   understand, that their own sluggishness is the cause that they cannot
   perceive that God is present; because, though they shut their eyes, yet
   may they grope after him. I answer, that their ignorance and
   blockishness is mixed with such frowardness, that being void of right
   judgment, they pass over without understanding all such signs of God's
   glory as appear manifestly both in heaven and earth. Yea, seeing that
   the true knowledge of God is a singular gift of his, and faith (by
   which alone he is rightly known) cometh only from the illumination of
   the Spirit, it followeth that our minds cannot pierce so far, having
   nature only for our guide. Neither doth Paul intreat in this place of
   the ability of men, but he doth only show that they be without excuse,
   when as they be so blind in such clear light, as he saith in the first
   chapter to the Romans, (Romans 1:20.) Therefore, though men's senses
   fail them in seeking out God, yet have they no cloak for their fault,
   because, though he offer himself to be handled and groped, they
   continue, notwithstanding, in a quandary; [299] concerning which thing
   we have spoken more in the fourteenth chapter, (Acts 14:17.)

   Though he be not far from every one of us. To the end he may the more
   touch the frowardness of men, he saith that God is not to be sought
   through many crooks, neither need we make any long journey to find him;
   because every man shall find him in himself, if so be that he will take
   any heed. By which experience we are convicted that our dullness is not
   without fault, which we had from the fault of Adam. For though no
   corner of the world be void of the testimony of God's glory, yet we
   need not go without ourselves to lay hold upon him. For he doth affect
   and move every one of us inwardly with his power in such sort, that our
   blockishness is like to a monster, in that in feeling him we feel him
   not. In this respect certain of the philosophers called man the little
   world, [a microcosm;] because he is above all other creatures a token
   of God's glory, replenished with infinite miracles.

   28. For in him. I grant that the apostles, according to the Hebrew
   phrase, do oftentimes take this preposition in for per, or by or
   through; but because this speech, that we live in God, hath greater
   force, and doth express more, I thought I would not change it; for I do
   not doubt but that Paul's meaning is, that we be after a sort contained
   in God, because he dwelleth in us by his power. And, therefore, God
   himself doth separate himself from all creatures by this word Jehovah,
   that we may know that in speaking properly he is alone, and that we
   have our being in him, inasmuch as by his Spirit he keepeth us in life,
   and upholdeth us. For the power of the Spirit is spread abroad
   throughout all parts of the world, that it may preserve them in their
   state; that he may minister unto the heaven and earth that force and
   vigor which we see, and motion to all living creatures. Not as
   brain-sick men do trifle, that all things are full of gods, yea, that
   stones are gods; but because God doth, by the wonderful power and
   inspiration of his Spirit, preserve those things which he hath created
   of nothing. But mention is made in this place properly of men, because
   Paul said, that they needed not to seek God far, whom they have within
   them.

   Furthermore, forasmuch as the life of man is more excellent than
   motion, and motion doth excel essence, [mere existence,] Paul putteth
   that in the highest place which was the chiefest, that he might go down
   by steps unto essence or being, thus, We have not only no life but in
   God, but not so much as moving; yea, no being, which is inferior to
   both. I say that life hath the pre-eminence in men, because they have
   not only sense and motion as brute beasts have, but they be endued with
   reason and understanding. Wherefore, the Scripture doth for good causes
   give that singular gift which God hath given us, a title and
   commendation by itself. So in John, when mention is made of the
   creation of all things, it is added apart, not without cause, that life
   was the light of men, (John 1:4.)

   Now, we see that all those who know not God know not; because they have
   God present with them not only in the excellent gifts of the mind, but
   in their very essence; because it belongeth to God alone to be, all
   other things have their being in him. Also, we learn out of this place
   that God did not so create the world once that he did afterward depart
   from his work; but that it standeth by his power, and that the same God
   is the governor thereof who was the Creator. We must well think upon
   this continual comforting and strengthening, that we may remember God
   every minute.

   Certain of your poets. He citeth half a verse out of Aratus, not so
   much for authority's sake, as that he may make the men of Athens
   ashamed; for such sayings of the poets came from no other fountain save
   only from nature and common reason. Neither is it any marvel if Paul,
   who spake unto men who were infidels and ignorant of true godliness, do
   use the testimony of a poet, wherein was extant a confession of that
   knowledge which is naturally engraven in men's minds. The Papists take
   another course. For they so lean to the testimonies of men, that they
   set them against the oracles of God; and they do not only make Jerome,
   or Ambrose and the residue of the holy fathers, masters of faith, but
   they will no less tie us to the stinking [vile] answers of their Popes
   than if God himself should speak. Yea, that which more s, they have not
   been afraid to give so great authority to Aristotle that the apostles
   and prophets were silent in their schools rather than he.

   Now, that I may return unto this sentence which I have in hand, it is
   not to be doubted but that Aratus spake of Jupiter; neither doth Paul,
   in applying that unto the true God, which he spake unskillfully of his
   Jupiter, wrest it unto a contrary sense. For because men have naturally
   some perseverance of God, [300] they draw true principles from that
   fountain. And though so soon as they begin to think upon God, they
   vanish away in wicked inventions, and so pure seed doth degenerate into
   corruptions; yet the first general knowledge of God doth nevertheless
   remain still in them. After this sort, no man of a sound mind can doubt
   to apply that unto the true God which we read in Virgil touching the
   reigned and false joy, that All things are full of joy. Yea, when
   Virgil meant to express the power of God, through error he put in a
   wrong name.

   As touching the meaning of the words, it may be that Aratus did imagine
   that there was some parcel of the divinity in men's minds, as the
   Manichees did say, that the souls of men are of the nature of God.
   [301] So when Virgil saith concerning the world, The Spirit doth
   nourish within, and the mind being dispersed through all the joints,
   doth move your whole huge weight, he doth rather play the philosopher,
   and subtilely dispute after the manner of Plato, than purely mean that
   the world is supported by the secret inspiration of God. But this
   invention ought not to have hindered Paul from retaining a true maxim,
   though it were corrupt with men's fables, that men are the generation
   of God, because by the excellency of nature they resemble some divine
   thing. This is that which the Scripture teacheth, that we are created
   after the image and similitude of God, (Genesis 1:27.) The same
   Scripture teacheth also, in many places, that we be made the sons of
   God by faith and free adoption when we are engrafted into the body of
   Christ, and being regenerate by the Spirit, we begin to be new
   creatures, (Galatians 3:26.) But as it giveth the same Spirit divers
   names because of his manifold graces, so no marvel if the word sons be
   diversely taken. All mortal men are called sons in general, because
   they draw near to God in mind and understanding; but because the image
   of God is almost blotted out in them, so that there appear scarce any
   slender lines, [lineaments,] this name is by good right restrained unto
   the faithful, who having the Spirit of adoption given them, resemble
   their heavenly Father in the light of reason, in righteousness and
   holiness.

   29. Therefore seeing that. He gathereth that God cannot be figured or
   resembled by any graven image forasmuch as he would have his image
   extant in us. For the soul wherein the image of God is properly
   engraven cannot be painted; therefore it is a thing more absurd to go
   about to paint God. Now, we see what great injury they do to God which
   give him a bodily shape; when as man's soul, which doth scarce resemble
   a small sparkle of the infinite glory of God, cannot be expressed in
   any bodily shape.

   Furthermore, forasmuch as it is certain that Paul doth in this place
   inveigh against the common superstition of all the Gentiles, because
   they would worship God under bodily shapes, we must hold this general
   doctrine that God is falsely and wickedly transfigured, and that his
   truth is turned into a lie so often as his Majesty is represented by
   any visible shape; as the same Paul teacheth in the first chapter to
   the Romans, (Romans 1:23.) And though the idolaters of all times wanted
   not their cloaks and colors, yet that was not without cause always
   objected to them by the prophets which Paul doth now object that God is
   made like to wood, or stone or gold, when there is any image made to
   him of dead and corruptible matter. The Gentiles used images that,
   according to their rudeness, they might better conceive that God was
   nigh unto them. But seeing that God doth far surpass the capacity of
   our mind, whosoever attempteth with his mind to comprehend him, he
   deformeth and disfigureth his glory with a wicked and false
   imagination. Wherefore, it is wickedness to imagine anything of him
   according to our own sense. Again, that which worse is, it appeareth
   plainly that men erect pictures and images to God for no other cause,
   save only because they conceive some carnal thing of him, wherein he is
   blasphemed.

   The Papists also are at this day no whit more excusable. For what
   colors soever they invent to paint and color those images, whereby they
   go about to express God, yet because they be enwrapped in the same
   error, wherein the men of old time were entangled, they be urged with
   the of the prophets. And that the heathen did use the same excuses in
   times past, wherewith the Papists go about to cover themselves at this
   day, it is well known out of their own books. Therefore, the prophets
   do not escape the mocks of certain, as if they laid too great grossness
   to their charge, yea, burthen them with false accusations; but when all
   things are well weighed, those who will judge rightly shall find, that
   whatsoever starting holes [evasions] even the most witty men have
   sought, yet were they taken with this madness, that God is well pleased
   with the sacrifice done before images. Whereas we, with Erasmus,
   translate it numen, Luke putteth [theion] in the neuter gender for
   divinity or godhead. When Paul denieth that God is like to gold, or
   silver, or stone, and addeth afterward, graven by cunning or invention
   of man, he excludeth both matter and form, and doth also condemn all
   inventions of men, which disfigure the true nature of God.
     __________________________________________________________________

   [298] ?Liquidam,? clear.

   [299] ?Attoniti,? in stupid amazement.

   [300] ?Aliquo Dei sensu imbuti sunt,? are imbued with some knowledge of
   God

   [301] ?Ex traduce Dei,? are transferred from God.
     __________________________________________________________________

   Acts 17:30-34

   30. And though God have winked at the times of this ignorance hitherto,
   he willeth all men everywhere to repent now: 31. Because he hath
   appointed a day, wherein he will judge the world in righteousness, by
   that man whom he hath appointed; having fulfilled his promise to all
   men, when he raised him up. from the dead. 32. And when they had heard
   the resurrection, of the dead, some mocked; and other some said, We
   will hear thee of this again. 33. So Paul went out from among them; 34.
   yet certain joining themselves to him believed: among whom was both
   Dionysius, Areopagita, and a woman named Dam ark, and others with them.


   30. And the times of this ignorance Because that is commonly thought to
   be good which hath been used of long time, and is approved by the
   common consent of all men; it might have been objected to Paul, why
   dost thou disannul those things which have been received, and used
   continually since the beginning of the world? and whom canst thou
   persuade that the whole world hath been deceived so long? as is no kind
   of abomination so filthy, which the Papists do not think to be well
   fortified with this buckler. Paul preventeth [302] this question;
   showing that men went astray so long therefore, because God did not
   reach out his hand from heaven, that he might bring them back again
   into the way. It may seem an inconvenient [a strange] thing, that men
   endued with reason and judgment should err so grossly and filthily in a
   most weighty matter. But Paul's meaning is, that men do never make an
   end of erring, until God do help them. And now he assigneth no other
   cause why he did not redress this any sooner, save only his good
   pleasure.

   And assuredly we be not able to comprehend the reason why God did at a
   sudden set up the light of his doctrine, when he suffered men to walk
   in darkness four thousand years; at least seeing the Scripture doth
   conceal it, let us here make more account of sobriety than of
   preposterous wisdom. For they go about to bring God within bounds,
   which is a most unseemly thing, and contrary to nature herself,
   whosoever they be that will not suffer him to speak or hold his peace
   at his pleasure. Again, those that will not be content with his wisdom
   and secret counsel, must needs murmur against Paul, who teacheth
   manifestly that ignorance did reign in the world, so long as it pleased
   God to wink at it. Other some interpret it otherwise, that God did
   spare ignorance, as if he did wink, being unwilling to punish it; but
   that surmise is altogether contrary to Paul's meaning and purpose, who
   meant not to lessen man's fault, but to magnify the grace of God which
   did appear at a sudden, and it is proved to be false out of other
   places, because those who have sinned without law shall notwithstanding
   perish without law, (Romans 2:12.)

   In some, Paul's words carry with them this meaning only, that men were
   set upon blindness, until God did reveal himself unto them; and that we
   ought not too curiously and boldly to demand and require the cause why
   he put away darkness no sooner; but that whatsoever pleased him ought
   seem to us right and equal without making any more ado. For though this
   be a hard speech that men were miserably deceived long time, whilst
   that God made as though he saw it not, yet must we be content with, and
   stay ourselves upon his providence. And if at any time there come upon
   us a vain and perverse desire to know more than is meet for us, let us
   straightway call to mind that which Paul teacheth in many places, that
   it was a mystery hid since the beginning of the world, in that the
   light of the gospel did appear to the Gentiles at a sudden, (Romans
   16:25; Ephesians 3:9;) and that this is a token of the manifold wisdom
   of God, which swalloweth up all the senses of men. Again, let us
   remember that it doth not lessen the fault of men, because God would
   not heal their errors; forasmuch as their own conscience shall always
   hold them convict, that they cannot escape just damnation. And Paul
   (not that he might lay the fault and blame upon God, but that he might
   cut off occasion of curious and hurtful questions) said, that the world
   did err whilst God did wink. And hereby we learn how reverently we
   ought to think of God's providence, lest any man should be so bold, as
   man's nature is proud, to demand a reason of God of his works.

   Furthermore, this admonition is no less profitable for us than for the
   men of that time. The enemies of the gospel, when it beginneth to
   spring again, count it a great absurdity that God did suffer men to go
   astray so long under the apostasy of the Pope, as if (though there
   appear no reason) it were not as lawful for him now to wink at men's
   ignorance as in times past. And we must principally note to what end he
   saith this; to wit, that the ignorance of former times may not hinder
   us from obeying God without delay when he speaketh. Most men think that
   they have a fair color for their error, so they have their fathers to
   keep them company, or so they get some patronage or defense by long
   custom; yea, they would willingly creep out here, [303] that they may
   not obey the word of God. But Paul saith, that we not fet [seek] an
   excuse from our fathers' ignorance when God speaketh unto us; because,
   though they be not guiltless before God, yet our sluggishness is more
   intolerable if we be blind at noonday, and lie as deaf, or as if we
   were asleep, when the trumpet of the gospel doth sound. [304]

   Now he willeth all men. In these words Paul teacheth that we must give
   ear to God so soon as he speaketh, as it is written, ?Today, if ye will
   hear his voice harden not your hearts,? (Psalm 95:7,8; Hebrews 3:7,8.)
   For the stubbornness of those men is without excuse, who foreslow
   [neglect] this opportunity when God doth gently call them unto him.
   Also, we gather out of this place to what end the gospel is preached,
   to wit, that God may gather us to himself from the former errors of our
   life. Therefore, so oft as the voice of the gospel doth sound in our
   ears, let us know that God doth exhort us unto repentance. We must also
   note that he attributeth to God the person of the speaker, though he do
   it by man. For otherwise the gospel hath not so full authority as the
   heavenly truth deserveth, save only when our faith doth look unto him
   who is the governor of the prophetical function, and doth depend upon
   his mouth.

   31. Because he hath appointed a day. He maketh mention of the last
   judgment, that he may awake them out of their dream. For we know how
   hard a matter it is for men to deny themselves. Therefore, they must be
   violently enforced unto repentance, which cannot be done better than
   when they be cited to appear before God's judgment-seat, and that
   fearful judgment is set before them, which they may neither despise nor
   escape. Therefore, let us remember that the doctrine of repentance doth
   then take place, when men, who would naturally desire to flatter
   themselves, are awaked with fear of God's judgment and that none are
   fit teachers of the gospel but those who are the criers or apparitors
   of the highest Judge, who bring those who are to come the Judge to
   plead their cause, and denounce the judgment hanging over their heads,
   even as if it were in their own hand. Neither is this added in vain, in
   righteousness, or righteously. For though all men in the world confess
   that God is a just Judge, yet we see how they, for the most part,
   pamper and flatter themselves; for they will not suffer God to demand
   an account farther than their knowledge and understanding doth reach.
   Therefore, Paul's meaning is, that men do profit themselves nothing by
   vain flattery; because they shall not prejudice God's justice by this
   means, which showeth that all that is an abomination before God which
   seemeth goodly in the sight of men, because he will not follow the
   decrees of men, but that form which himself hath appointed.

   By the man whom he hath appointed. It is not to be doubted but that
   Paul spake more largely concerning Christ, that the Athenians might
   know that he is the Son of God, by whom salvation was brought to the
   world, and who had all power given him in heaven and earth; otherwise
   this speech, which we read here, should have had but small force to
   persuade. But Luke thought it sufficient to gather the sum of the
   sermon briefly. Yet is it to be thought that Paul spake first
   concerning the grace of Christ and that he did first preach him to be
   the Redeemer of men, before he made him a Judge. But because Christ is
   oftentimes contemned, when he offereth himself to be a Redeemer, Paul
   denounceth that he will once sharply punish such wicked contempt,
   because the whole world must be judged by him. The word [horizein] may
   be referred, as well unto the secret counsel of God, as unto external
   manifestation. Yet because the former exposition is more common, I do
   willingly embrace the same; to wit, that God, by his eternal decree,
   hath ordained his Son to be the Judge of the world; and that to the end
   the reprobate, who refuse to be ruled by Christ, may learn that they
   strive but in vain against the decree of God, which cannot be broken.
   But because nothing seemeth more strange to men, than that God shall
   judge in the person of man, Paul addeth afterward, that dignity of
   Christ, which were hard to be believed, was approved by his
   resurrection.

   The will of God alone ought to be so reverenced among us, that every
   man for himself subscribe to his decrees without delay. Because the
   cloak and color of ignorance useth oftentimes to be objected, therefore
   Paul saith plainly, that Christ was by his resurrection openly showed
   to be the Judge of the world, and that that was revealed to the eyes of
   men, which God had before determined with himself concerning him. For
   that point of doctrine, which Luke toucheth briefly in few words, was
   handled by Paul at large. He said not only in a word that Christ rose
   from death, but he did also intreat of the power of his resurrection as
   was meet. For to what end did Christ rise, but that he might be the
   first fruits of those which rise again? (1 Corinthians 15:23.) And to
   what end shall we rise again, but either to life or death? Whereupon it
   followeth, that Christ by his resurrection is declared and proved to be
   the Judge of the world.

   32. Some mocked. By this we see how great the carelessness of men is,
   whom neither the tribunal-seat of God, nor the majesty of the highest
   [supreme] Judge, doth make afraid, (Acts 26:23.) We have said that this
   is a most sharp prick, wherewith men's minds are pricked forward to
   fear God, when his judgment is set before their eyes; but there is such
   unspeakable hardness in the contemners, that they are not afraid to
   count that a fable or lie which is spoken concerning the giving of an
   account of our life once. [305] Notwithstanding, there is no cause why
   the ministers of the gospel should omit. [306] the preaching of the
   judgment which is enjoined them. Though the wicked do laugh and mock,
   yet this doctrine, which they go about to make of none effect, shall so
   gird them, that they shall at length perceive that they have striven in
   vain with their snare. [307] And no marvel if this point of Paul's
   doctrine were derided at Athens; for it is a mystery hid from men's
   minds, whereon the chiefest philosophers did never think, neither can
   we otherwise comprehend it, than when we lift up the eyes of faith unto
   the infinite power of God. And yet Paul's sermon was not altogether
   without fruit; because there were some of the hearers which were
   desirous to profit and go forward. For when they say that they will
   hear him again, their meaning is, that though they were not as yet
   thoroughly persuaded, yet had they some taste, which did provoke them
   to be desirous to profit. Surely this desire was contrary to
   loathsomeness. [308]

   34. Among whom was also Dionysius. Seeing that Luke doth name one man
   and one woman only, it appeareth that there was but a small number of
   those which believed at the first. For those other of whom he maketh
   mention remained indifferent; because they did neither wholly despise
   Paul's doctrine, neither were they so thoroughly touched, that they
   joined themselves unto him that they might be his scholars. Luke maketh
   mention of Dionysius above the rest, because he was in no small
   authority among his citizens. Therefore, it is likely that Damaris was
   also a woman of some renown, [rank.]

   Furthermore, it is ridiculous in that the Papists [have] made of a
   judge an astrologer. But this is to be imputed partly to their
   ignorance, partly to their boldness, [309] who, seeing they knew not
   what Areopagus or Mars' Street meant, took to themselves liberty to
   feign whatsoever they would. And their rudeness is too gross, who
   ascribe the books of the heavenly and ecclesiastical hierarchy, and of
   the names of God, to this Dionysius. For the heavenly hierarchy is
   stuffed not only with many doltish and monkish trifles, but also with
   many absurd inventions, and wicked speculations. And the books of the
   Ecclesiastical Hierarchy do themselves declare that they were made many
   years after, when as the purity of Christianity was corrupt with an
   huge heap of ceremonies. As for the book of the names of God, though it
   have in it some things which are not altogether to be despised, yet it
   doth rather breathe out subtilties than sound godliness.
     __________________________________________________________________

   [302] ?Anticipat,? anticipates.

   [303] ?Imo libenter et cupide hoc captant effugium,? nay, they
   willingly and eagerly catch at this subterfuge.

   [304] ?Clangente evangelii tuba,? during the clang of the gospel
   trumpet.

   [305] ?De reddenda semel vitae ratione,? about one day rendering an
   account of our lives.

   [306] ?Supersedant,? supersede.

   [307] ?Laqueo,? snare or fetter.

   [308] ?Fastidio,? fastidiousness or disdain.

   [309] ?Audaciae,? effrontery.
     __________________________________________________________________
     __________________________________________________________________

   CHAPTER 18
     __________________________________________________________________

   Acts 18:1-5

   1. After this Paul departed from Athens, and came to Corinthus. 2. And
   having gotten a certain Jew called Aquila, born in Pontus, who came
   [had come] lately from Italy, and Priscilla, his wife, (because
   Claudius had commanded all Jews to depart from Rome,) he came unto
   them. 3. And because he was of the same craft, he abode with them, and
   wrought; and they were tent-makers. 4. And he disputed in the synagogue
   every Sabbath day, and persuaded both Jews and Greeks,: 5. And when
   Silas and Timotheus were come from Macedonia, Paul was forced in the
   spirit, testifying to the Jews that Jesus was Christ.


   1. This history is worthy to be remembered even for this one cause,
   because it containeth the first beginning of the Church of Corinthus,
   which, as it was famous for good causes, both because of the multitude
   of men, and also because of the excellent gifts bestowed upon them, so
   there were in it gross and shameful vices. Furthermore, Luke showeth in
   this place with what great labor, and how hardly, Paul did win the same
   to Christ. It is well known what a rich city Corinthus was by reason of
   the noble mart, how populous, how greatly given to pleasure. And the
   old proverb doth testify that it was sumptuous and full of riot: All
   men cannot go to Corinthus. When Paul entereth the same, what hope, I
   pray you, can he conceive? He is a simple man, unknown, having no
   eloquence or pomp, showing no wealth or power. In that that huge gulf
   doth not swallow up his and desire which he had to spread abroad the
   gospel, by this we gather that he was furnished with wonderful power of
   the Spirit of God; and also that God wrought by his hand after a
   heavenly manner, and not after any human manner. Wherefore he boasteth
   not without cause, that the Corinthians are the seal of his
   apostleship, (1 Corinthians 9:2.) For they be twice blind, who do not
   acknowledge that the glory of God did more plainly appear in such a
   simple and base kind of dealing; and he himself showed no small token
   of invincible constancy, when, being vexed with the mocks of all men,
   (as the proud did contemn him,) he did notwithstanding stay himself
   upon God's help alone. But it is worth the labor to note all the
   circum-stances, as Luke setteth down the same in order.

   2. A Jew called Aquila. This was no small trial, in that Paul findeth
   none at Corinthus to lodge him save Aquila, who had been twice exiled.
   For being born in Pontus, he forsook his country, and sailed over the
   sea, that he might dwell at Rome. He was compelled to depart thence
   again by the commandment of Claudius Caesar. Though the commodiousness
   of the city was such, the plenty so great, the situation so pleasant,
   and there were also so many Jews there, yet Paul found no more fit host
   than a man that had been banished out of his own country, and also out
   of another soil. [310] If we compare the great fruit which ensued
   immediately upon his preaching with such a base entrance, the power of
   the Spirit of God shall [more] plainly appear. Also we may see how the
   Lord, by his singular counsel, turneth those things to his glory, and
   the salvation of the godly, which seem contrary to the flesh, and
   unhappy. [311] Nothing is more miserable than exile, according to the
   sense of the flesh. But it was far better for Aquila to be Paul's
   companion, than to be in the highest office either at Rome or in his
   country. Therefore, this happy calamity of Aquila doth teach us, that
   the Lord doth often better provide for when he doth sharply punish
   [312] us, than if he should most gently entreat us, and when he tosseth
   us to and fro in most extreme exile, [313] that he may bring us unto
   the heavenly rest.

   All Jews to depart from Rome. The estate of that nation was then very
   miserable, so that it is a wonder that they did not almost all depart
   from the worship of God. But this is a greater wonder, that the
   religion wherein they had been brought up prevailed against Caesar's
   tyranny, and that so soon as Christ, the Sun of righteousness, did
   arise, few were turned unto him. Notwithstanding, I do not doubt but
   that the Lord suffered them [314] to pass through many troubles, that
   they might the more willingly, yea, the more greedily receive the grace
   of redemption offered them; but the more part [315] became dull in
   their misery, [316] few did submit themselves to be taught when the
   Lord did punish them, as did Aquila and Priscilla. Yet, if Suetonius
   say the truth, they were expelled through hatred of the name of Christ,
   and so calamity might have more provoked and angered a great part,
   because they were wrongfully accused for that religion which they did
   detest.

   3. They were of the same trade. This place teacheth that Paul, before
   he came to Corinth, was wont to work with his hands; and that not upon
   pleasure, but that he might get his living with his handiwork. It is
   not known where he first learned his occupation; notwithstanding it
   appeareth by his own testimony that he wrought principally at Corinth.
   And he showeth a reason, because the false apostles taught freely
   without taking any thing, that they might craftily creep in, therefore
   the holy man would not give place to them in that point, lest he should
   cause the gospel of Christ to be evil spoken of, (1 Corinthians
   9:12,15.) But we may easily gather out of this place, that
   whithersoever he came, (until he was occupied in the continual labor of
   teachings) he wrought of his occupation, that he might get his living.
   When Chrysostom saith that Paul was a cordiner he doth no whit dissent
   from Luke, because they were wont at that time to make tents of skins.

   4. He disputed in the synagogue It is a wonder how that crept in which
   is in the Latin books, [317] that Paul put in the name of Christ:
   unless it were because some reader would supply the want of the general
   sentence. For Luke setteth down two things in this place: to wit, that
   Paul disputed among the Jews; secondly, that he began more plainly to
   profess Christ after that Silas and Timotheus were come. And though it
   be likely that he began to speak of Christ even at the first entrance,
   because he could not omit the principal point of the heavenly doctrine,
   yet that doth not hinder but that he might use some other manner of
   disputation. Therefore I take [peithein] that is, to persuade, for to
   induce by little and little. For, in my judgment, Luke doth signify,
   that forasmuch as the Jews did handle the law coldly and foolishly,
   Paul spake of the corrupt and wicked nature of man, of the necessity of
   grace of the Redeemer which was promised, of the means to obtain
   salvation, that he might awake them; for this is a fit and brief [318]
   preparation unto Christ. Again, when he saith that he was forced in
   spirit to teach that Jesus was Christ, his meaning is, that he was
   enforced with greater vehemency to intreat and speak of Christ freely
   and openly. So that we see that Paul did not utter all things at one
   time, but he tempered his doctrine as occasion did serve.

   And because like moderation is profitable at this day, it is convenient
   for faithful teachers wisely to consider where to begin, lest a
   preposterous and confused order do hinder the proceeding of doctrine.
   Furthermore, though there were ferventness enough in Paul, yet it is no
   inconvenient thing that he was made more courageous by some new help,
   not that he was encouraged by shame, or the hope which he reposed in
   his fellows, but because he considered that this help was sent him, as
   it were, from heaven. But this forcing in the spirit is not taken for a
   violent or external impulsion, (as they say, [319] ) as those which
   were called Phoebades and frantic men were wont to be carried away with
   devilish madness; but there was more ferventness added unto the wonted
   inspiration of the Spirit which was in Paul, so that he was moved with
   new power of God, and yet did he of his own accord follow the Spirit as
   his guide. Whereas Paul did testify that Jesus is Christ, I expound it
   thus: when he had thoroughly taught the Jews concerning the office of
   the Redeemer, he declared by testimonies of Scripture that this is he
   which was to be hoped for, because all those things agree to him which
   the law and the prophets attribute to Christ. Therefore, he did not
   simply affirm, but using a solemn testification, he proved Jesus, the
   Son of Mary, to be that Christ who should be the Mediator between God
   and men, that he might restore the world from destruction to life.
     __________________________________________________________________

   [310] ?Alieno solo,? a foreign soil.

   [311] ?Infausta,? ill-omened, unpropitious.

   [312] ?Affligit,? afflict.

   [313] ?Per dura exilia,? through the hardships of exile.

   [314] ?Consulto...passus fuerit,? purposely suffered.

   [315] ?Ut fieri solet,? as is usual, omitted.

   [316] ?In suis malis obstupuit,? were stupified by their calamities.

   [317] ?Mirum est unde repserit quod legitur in Latinis codicibus,? it
   is strange how the reading crept into the Latin manuscripts.

   [318] ?Concinna,? appropriate.

   [319] ?Pro violento impulsu et extrinseco ut loquuntur,? for a violent
   and extrinsic impulse, as it is called.
     __________________________________________________________________

   Acts 18:6-11

   6. And when they gainsayed him, and railed upon him, shaking his
   garments, he said unto them, Your blood be upon your own head; I will
   go henceforth clean unto the Gentiles. 7. And going thence, he entered
   into the house of a certain man named Justus, a worshipper of God,
   whose house joined to the synagogue. 8. And Crispus, the chief ruler of
   the synagogue, believed in the Lord with all his household: and many of
   the Corinthians which heard believed, and were baptized. 9. And the
   Lord said by night, by a vision, to Paul, Fear not, but speak, and hold
   not thy peace: 10. Because I am with thee, and no man shall lay hand on
   thee to hurt thee: because I have much people in this city. 11. And he
   remained there a year and six months, teaching them the word of the
   Lord.


   6. When they gainsayed. The Jews suffered Paul after a sort until he
   came unto the manifest preaching of Christ. And here brake out their
   rage. And we must note the speech, that they go from gainsaying unto
   blaspheming and railing. For it falleth out thus for the most part,
   when men take to themselves such liberty, that the devil doth inflame
   them by little and little unto greater madness. For which cause, we
   must take good heed that no wicked lust or desire provoke us to resist
   the truth; and, above all, let that horrible judgment terrify us which
   the Spirit of God thundereth out by the mouth of Paul against all
   rebels. For undoubtedly, in that Paul by shaking his garments gave some
   token of detestation, it was no human or private indignation, but zeal
   kindled by God in his heart; yea, God raised him up to be a preacher
   and setter forth of his vengeance, to the end the enemies of the word
   might know that they should not escape scot free for their
   stubbornness. We spake somewhat touching this sign of execration or
   cursing in the thirteenth chapter, (Acts 13:51.) Let the readers repair
   thither. The sum is, that God is sorer displeased with contempt of his
   word than with any wickedness. And surely, men be quite past hope when
   they tread under foot, or drive from them, the only remedy of all evils
   and maladies. Now, as the Lord cannot abide rebellion against his word,
   so it ought to sting and nettle us full sore. My meaning is this, that
   when the wicked enter combat with God, and, as it were, arm themselves
   to resist, we are called, as it were, by the heavenly trumpet unto the
   conflict, because there is nothing more filthy than that the wicked
   should mock God to his face, whilst we say nothing, and that they
   should even break out into reproaches and blasphemies.

   Your blood. He denounceth to them vengeance, because they be without
   excuse. For they can shift no part of their fault from themselves,
   after that despising the calling of God they have endeavored to put out
   the light of life. Therefore, seeing they bear the blame of their own
   destruction, he doth also affirm that they shall be punished. And in
   saying that he is clean, he testifieth that he hath done his duty, it
   is well known what the Lord giveth all his ministers in charge in
   Ezekiel, (Ezekiel 3:18.) If thou show not unto the wicked that he may
   convert, [320] I will require his blood at thy hand. Therefore Paul
   (because he did what he could to bring the Jews to repentance) doth
   acquit himself of all guiltiness. And by these words, teachers are
   warned that unless they will be guilty of blood before the Lord, they
   must do what in them lieth to bring those which go astray into the way,
   and that they suffer nothing to perish through ignorance.

   I will go undo the Gentiles. Though the Jews had showed themselves to
   be most ready to be taught, yet ought Paul to have employed himself to
   teach the Gentiles, whose apostle and minister he was made; but here he
   expresseth the passage whereby he withdrew himself from the stubborn
   Jews for all. For he observed this course in teaching, that beginning
   with the Jews he might couple the Gentiles with them in the society of
   faith, and so might make of both together one body of the Church. When
   there remained no hope to do any good among the Jews, then the Gentiles
   only remained. Therefore, the sense is this, that they must be deprived
   of their own inheritance, that it may be given to the Gentiles, and so
   be wounded, partly that being stricken with fear, yea, being cast down,
   [321] they might come to soundness of mind; partly that the emulation
   or striving of the Gentiles might prick them forward unto repentance.
   But because they were incurable, reproach and shame served for this
   purpose only to bring them into despair.

   7. Departing thence. Paul did not change his lodging which he had with
   Priscilla and Aquila, because he was weary of their company; but that
   he might more familiarly insinuate himself and come in favor with the
   Gentiles. For I suspect that this Justus, of whom Luke maketh mention,
   was rather a Gentile than a Jew. Neither doth the highness of the
   synagogue any whit hinder; for the Jews were scattered abroad, so that
   they had no certain place of the city to dwell in. Yea, it seemeth that
   Paul did make choice of the house which did join to the synagogue, that
   he might the more nettle the Jews. The title and commendation ascribed
   to Justus confirmeth this opinion; for it is said that he was a
   worshipper of God. For though the Jews had not sincere religion, yet
   because they did all profess the worship of God, it might have seemed
   that godliness took place commonly in all the whole nation. But because
   it was a rare matter among the Gentiles to worship God if any drew near
   unto true godliness, he hath this singular testimony given him which is
   set against idolatry. Also, I think that the Corinthians, of whom Luke
   speaketh shortly after, were Gentiles. Nevertheless, lest we should
   think that Paul's labor was altogether fruitless which he bestowed
   among the Jews, Luke reckoneth up two of them which believed, Crispus
   and Sosthenes, of whom Paul himself speaketh in the first chapter of
   the First Epistle to the Corinthians, (1 Corinthians 1:1,14.) For in
   his salutation he maketh Sosthenes his fellow in office, after that he
   saith that he baptized Crispus. I take it that he is called the ruler
   of the synagogue, not as if he alone did bear rule and had the
   government, because Sosthenes hath the same title given him shortly
   after, but because he was one of the chief men.

   9. And the Lord said. Though the fruit of Paul's doctrine (in that he
   gained some daily to Christ) might have encouraged him to go forward,
   yet is the heavenly oracle added for his farther confirmation. Whence
   we gather that there were great combats set before him, and that he was
   sore tossed divers ways. For the Lord did never, without cause, [322]
   pour out his oracles; neither was it an ordinary thing with Paul to
   have visions, but the Lord used this kind of remedy when necessity did
   so require; and the thing itself doth show that there laid upon the
   holy man a great weight of business, under which he might not only
   sweat but almost faint, unless he had been set on foot again, and
   refreshed with some new help. And it is not without cause that he saith
   that his coming was base and contemptible, and that he was conversant
   there in fear and trembling, (1 Corinthians 2:3.) For mine own part, I
   think thus, that the wonderful power of the Spirit, wherewith Paul was
   endued before, was holpen with the oracle. Furthermore, forasmuch as
   the Scripture distinguisheth visions from dreams, as it appeareth by
   the twelfth chapter of the book of Numbers, (Numbers 12:6,) Luke
   meaneth by this word vision, that when Paul was in a trance he saw a
   certain shape or form whereby he knew that God was present with him.
   Assuredly, it is not to be doubted but that God appeared by some sign.

   Fear not. This exhortation showeth that Paul had cause of fear
   ministered unto him; for it had been a superfluous thing to correct
   fear, or to will him not to fear when all was well and quiet, and
   especially in a man so willing and ready.

   Furthermore, when the Lord (to the end he may have his servant to do
   his duty faithfully and stoutly) beginneth with restraining fear, by
   this we gather that nothing is more contrary to the pure and free
   preaching of the gospel than the straits of a faint heart. And surely
   experience doth show that none are faithful and courageous ministers of
   the word whom this fault doth hinder; and that those only are rightly
   prepared and addressed to teach to whom it is granted with boldness and
   courage of heart to overcome all manner [of] danger. In which respect,
   he writeth to Timothy that the spirit of fear is not given to the
   preachers of the gospel, but of power, and love, and sobriety, (2
   Timothy 1:7.) Therefore, we must note the connection of words, Fear
   not, but speak, which is all one as if he should have said, Let not
   fear let thee to speak. And because fear doth not only make us
   altogether without tongue, but doth so bind us that we cannot purely
   and freely speak that which is needful. Christ touched both briefly.
   Speak, (saith he,) and hold not thy peace; that is, speak not with half
   thy mouth, as it is in the common proverb. But in these words there is
   prescribed to the ministers of the word of God a common rule, that they
   expound and lay open plainly, and without color or dissimulation,
   whatsoever the Lord will have made known to his Church; yea, let them
   keep back nothing which may make for the edifying or increase of God's
   Church.

   10. Because I am. This is the former reason why Paul, having subdued
   fear, must manfully and stoutly do his duty, because he hath God on his
   side. Whereto answereth the rejoicing of David,

   ?If I shall walk in the midst of the shadow of death, I shall fear none
   ill: because thou art with me,? (Psalm 23:4.)

   Again,

   ?If tents be pitched about me,? etc., (Psalm 27:3.)

   The question is, whether he did not perceive that God was present with
   him elsewhere, as he had had experience of his help in divers places.
   For the promise is general,

   ?I am with you until the end of the world,?
   (Matthew 28:20.)

   Neither is it lawful for us to mistrust so often as we obey his
   calling, but that he will be present with us. But it is an usual thing
   with the Lord to apply that unto certain kinds when the matter so
   requireth, which he hath promised to do in all affairs; and we know
   that when we come to the push, then are we most desirous of help.
   Moreover, these two members are joined together, ?I am with thee, and
   no man shall hurt thee.? For it falleth out sometimes that God doth
   help us, and yet doth he, to look to, suffer us to be oppressed, as he
   forsook not Paul even in the midst of death; and here he promiseth the
   peculiar defense of his hand, whereby he shall be preserved from the
   violence of his enemies.

   But the question is, whether Paul needed any such confirmation, who
   ought to have been willing to enter [undergo] all manner [of] dangers.
   For what if he had been to suffer death, should he therefore have
   fainted through fear? I answer, that if at any time God pronounce that
   his servants shall be safe for a time, that doth no whit hinder, but
   that they may prepare themselves to suffer death valiantly; but as we
   distinguish between profitable and necessary, so we must note that
   there be some promises, which, if the faithful want, they must needs
   faint and sink down; [323] and that other some are added when it is
   expedient so to be, which, though they be taken away, (because the
   grace of God doth nevertheless remain firm and sure,) the faith of the
   godly doth not fail. After this sort, Paul is commanded not to fear,
   because his enemies shall not touch him; and if so be he should have
   been oppressed even then with their violence, yet would he not have
   been afraid, but God would have his boldness and courage to increase
   even by this, because he should be without danger. If at any time the
   Lord bear with us so far forth, we are not to despise such a comfort of
   our infirmity. In the mean season, let this be sufficient for us to
   tread under foot all corrupt fear of the flesh, that so long as we
   fight under his banner we cannot be forsaken of him. And when it is
   said, ?No man shall gainstand thee to do thee hurt,? the Lord doth not
   mean that he shall be free from violence and tumult whom the Jews did
   afterward deadly invade; but his meaning is, that their attempts shall
   be frustrate, because the Lord had determined to deliver him out of
   their hands. Therefore, we must fight stoutly that we may win the
   field. [324]

   Because I have much people. The second reason why he should take a good
   heart is, because the Lord will raise up a great and populous church
   there, though it be to be doubted whether this member depend upon that
   which goeth next before; for the text will run fitly thus, Because the
   Lord determined by the hand of Paul to gather together a great church,
   he would not suffer the enemies to interrupt the course of his labors,
   as if he should have said, I will help thee, that thou mayest not fail
   my people whose minister I have appointed thee to be. I do willingly
   embrace this exposition, that divers reasons are not inferred which are
   to be read apart, but that they be so distinguished that they agree
   together. Furthermore, the Lord calleth those his people, who, though
   they might then for good causes be counted strangers, yet because they
   were written in the book of life, and were forthwith to be admitted
   into his family, they have this title given them not improperly. For we
   know that many sheep wander without the flock for a time, as the sheep
   have many wolves among them. Therefore whom the Lord determined shortly
   after to gather to himself, those doth he take for his people in
   respect of their future faith. But let us remember, that those are
   engrafted into the body of Christ who appertain unto the same by the
   eternal adoption of God; as it is written,

   ?Thine they were and thou gavest them me? (John 17:6.)

   11. He continued there a year. We do not read that Paul stayed so long
   anywhere else save there; and yet it appeareth by his two epistles that
   he was not only likely to suffer much troubles, but that he had
   suffered many unjust and unmeet things by reason of the pride and
   unthankfulness of the people, so that we see that there was no part of
   warfare wherein the Lord did not wonderfully exercise him. Also, we
   gather what a hard and laborious matter the edifying of the Church is,
   seeing that the most excellent workmaster spent so much time about the
   laying of the foundation of one church only. Neither doth he boast that
   he had finished the work, but that the Lord had put others in his
   place, that they might build upon his foundation; as he saith
   afterwards that he had planted, and that Apollos had watered, (1
   Corinthians 3:6.)
     __________________________________________________________________

   [320] ?Si non annunciaveris ut se convertat,? if you do not warn the
   wicked to be converted.

   [321] ?Confusi,? confounded.

   [322] ?Temere,? at random.

   [323] ?Penitus,? altogether.

   [324] ?Victoria,? victory.
     __________________________________________________________________

   Acts 18:12-17

   12. Now when Gallio was deputy of Achaia, the Jews rose with one accord
   against Paul, and brought him before the judgment-seat, 13. Saying,
   This man persuadeth men to worship God contrary to the law. 14. And
   when Paul was about to open his mouth, Gallio said unto them, If it
   were any injury or wicked fact, O Jews, I would according to reason
   maintain you: 15. But if it be a question of words and names, and your
   law, look ye to it yourselves; for I will be no judge in these matters.
   16. And he drove them from the judgment-seat. 17. And when all the
   Greeks had caught Sosthenes, the ruler of the synagogue, they smote him
   before the judgment-seat. Neither did Gallio care for any of these
   things.


   12. When Gallio. Either the change of the deputy did encourage the Jews
   to wax more proud and insolent, as froward men use to abuse new things
   that they may procure some tumult, or else hoping that the judge would
   favor them, they brake the peace and silence at a sudden, which had
   continued one whole year. And the sum of the accusation is, that Paul
   went about to bring in a false kind of worship contrary to the law.
   Now, the question is, whether they spake of the law of Moses or of the
   rites used in the empire of Rome. Because this latter thing seemeth to
   me to be cold, [325] I do rather receive that, that they burdened Paul
   with this crime that he brake and altered the worship prescribed in the
   law of God, and that to the end they might hit him in the teeth with
   novelty or innovation. And surely Paul had been worthy to have been
   condemned if he had gone about any such thing; but forasmuch as it is
   most certain that they did treacherously and wickedly slander the holy
   man, they endeavored to cover an evil cause with an honest excuse. We
   know how straitly the Lord commandeth in the law, how he will have his
   servants to worship him. Therefore, to depart from that rule is
   sacrilege. But forasmuch as Paul never meant to add to or take away
   anything from the law, he is unjustly accused of this fault. Whence we
   gather, that though the faithful themselves never so uprightly and
   blamelessly, yet can they not escape false and slanderous reports until
   they be admitted to purge themselves. But Paul was not only unworthily
   and falsely slandered by the adversaries, but when he would have
   refuted their impudency and false reports, his mouth was stopped by the
   deputy. Therefore he was enforced to depart from the judgment-seat
   without defending himself. And Gallio refuseth to hear the cause, not
   for any evil will he bare to Paul, but because it was not agreeable to
   the office of the deputy to give judgment concerning the religion of
   every province. For though the Romans could not enforce the nations
   which were subject to them to observe their rites, yet lest they should
   seem to allow that which they did tolerate, they forbade their
   magistrates to meddle with this part of jurisdiction.

   Here we see what the ignorance of true godliness doth in setting in
   order the state of every commonwealth and dominion. All men confess
   that this is the principal thing that true religion be in force and
   flourish. Now, when the true God is known, and the certain and sure
   rule of worshipping him is understood, there is nothing more equal
   [326] than that which God commandeth in his law, to wit, that those who
   bear rule with power (having abolished contrary superstitions) defend
   the pure worship of the true God. But seeing that the Romans did
   observe their rites only through pride and stubbornness, and seeing
   they had no certainty where there was no truth, they thought that this
   was the best way [327] they could take if they should grant liberty to
   those who dwelt in the provinces to live as they listed. But nothing is
   more absurd than to leave the worship of God to men's choice.
   Wherefore, it was not without cause that God commanded by Moses that
   the king should cause a book of the law to be written out for himself,
   (Deuteronomy 17:18;) to wit, that being well instructed, and certain of
   his faith, he might with more courage take in hand to maintain that
   which he knew certainly was right.

   15. Of words and names. These words are not well packed together. Yet
   Gallio speaketh thus of the law of God by way of contempt, as if the
   Jewish religion did consist only in words and superfluous questions.
   And surely (as the nation was much given to contention) it is not to be
   doubted but that many did trouble themselves and others with
   superfluous trifles. Yea, we hear with what Paul hitteth them in the
   teeth [328] in many places, especially in the Epistle to Titus, (Titus
   1:14, and Titus 3:9.) Yet Gallio is not worthy to be excused who doth
   mock the holy law of God together with their curiosity. For as it
   behooved him to cut off all occasion of vain contentions in words, so
   we must, on the other side, know that when the worship of God is in
   hand, the strife is not about words, but a matter of all other most
   serious is handled.

   17. All the Grecians having taken Sosthenes. This is that Sosthenes
   whom Paul doth honorably couple with himself as his companion in the
   beginning of the former Epistle to the Corinthians. And though there be
   no mention made of him before among the faithful, yet it is to be
   thought that he was then one of Paul's companions and advocates. And
   what fury did enforce the Grecians to run headlong upon him, save only
   because it is allotted to all the children of God to have the world set
   against them, and offended with them and their cause, though unknown?
   Wherefore, there is no cause why such unjust dealing should trouble us
   at this day when we see the miserable Church oppugned on every side.
   Moreover, the frowardness of man's nature is depainted out unto us as
   in a table, [picture.] Admit we grant that the Jews were hated
   everywhere for good causes, yet why are the Grecians rather displeased
   with Sosthenes, a modest man, than with the authors of the tumult, who
   troubled Paul without any cause? Namely, this is the reason, because,
   when men are not governed with the Spirit of God, they are carried
   headlong unto evil, as it were, by the secret inspiration of nature,
   notwithstanding it may be that they bare Sosthenes such hatred,
   thinking he had lodged wicked men to raise sedition.

   Neither did Gallio care for any of these things. This looseness [329]
   must be imputed not so much to the sluggishness of the deputy as to the
   hatred of the Jewish religion. The Romans could have wished that the
   remembrance of the true God had been buried. And, therefore, when as it
   was lawful for them to vow their vows, and to pay them to all the idols
   of Asia and Greece, it was a deadly fact [330] to do sacrifice to the
   God of Israel. Finally, in the common liberty [331] of all manner [of]
   superstition, only true religion was accepted. This is the cause that
   Gallio winketh at the injury done to Sosthenes. He professed of late
   that he would punish injuries if any were done; now he suffereth a
   guiltless man to be beaten before the judgment-seat. Whence cometh this
   sufferance, save only because he did in heart desire that the Jews
   might one slay another, that their religion might be put out [332] with
   them? But forasmuch as, by the mouth of Luke, the Spirit condemneth
   Gallio's carelessness, because he did not aid a man who was unjustly
   punished, [333] let our magistrates know that they be far more
   inexcusable if they wink at injuries and wicked facts, if they bridle
   not the wantonness of the wicked, if they reach not forth their hand to
   the oppressed. But and if the sluggish are to look for just damnation,
   what terrible judgment hangeth over the heads of those who are
   unfaithful and wicked, [334] who, by favoring evil causes, and bearing
   with wicked facts, set up, as it were, a banner of want of punishment,
   [335] and are fans to kindle boldness to do hurt?
     __________________________________________________________________

   [325] ?Et coactum,? and forced.

   [326] ?Aequum,? equitable or just.

   [327] ?Optimum compendium,? the best and shortest way.

   [328] ?Quid illis exprobet Paulis,? how Paul upbraideth them.

   [329] ?Cessatio,? non-interference.

   [330] ?Capitale erat,? it was a capital offence.

   [331] ?In communi... licentia,? while there was a common license.

   [332] ?Extingueretur,? might be extinguished.

   [333] ?Afflictum,? afflicted, oppressed.

   [334] ?Perfidis et malignis,? malignant and perfidious.

   [335] ?Impunitatis,? of impudity.
     __________________________________________________________________

   Acts 18:18-23

   18. And when Paul had tarried there many days, having taken his leave
   of the brethren, he sailed into Syria, Priscilla and Aquila
   accompanying him, when he had shaven his head at Cenchrea: for he had a
   vow. 19. And he came to Ephesus, when he left them. And when he had
   entered into the synagogue, he disputed with the Jews. 20. And when
   they desired him that he would stay longer time with them, he did not
   consent; 21. But took his leave, saying, I must needs keep the feast
   which is at hand in Jerusalem: but I will return to you again, God
   willing. And he loosed from Ephesus. 22. And when he was come down to
   Caesarea, and was gone up, and had saluted the Church, he came down to
   Antioch. 23. And when he had tarried there some time, he departed,
   walking through the country of Galatia and Phrygia in order,
   strengthening all the disciples.


   18. And when he had tarried there many days. Paul's constancy appeareth
   in this, in that he is not driven away with fear, lest he should
   trouble the disciples, who were as yet ignorant and weak, with his
   sudden and untimely departure. We read in many other places, that when
   persecution was raised against him elsewhere he fled forthwith. What is
   the cause then, that he stayeth at Corinthus? to wit, when he saw that
   the enemies were provoked with his presence to rage against the whole
   Church, he did not doubt but that the faithful [336] should have peace
   and rest by his departure; but now, when he seeth their malice bridled,
   so that they cannot hurt the flock of God, he had rather sting and
   nettle them, than by departing minister unto them any new occasion of
   rage. Furthermore, this was the third journey which Paul took to
   Jerusalem. For going from Damascus, he went once up that he might be
   made known to the apostles. And he was sent the second time with
   Barnabas, that he might handle and end the controversy about
   ceremonies. But Luke doth not set down for what cause he now took such
   a long and laborious journey, determining with all speed to return.

   When he had shorn his head. It is uncertain whether that be spoken of
   Aquila or of Paul: neither skilleth it much. Though I interpret it
   willingly of Paul, because it seemeth to me a likely thing that he did
   this for because of the Jews, unto whom he was about to come.
   Assuredly, I think this to be a thing which all men grant, that he made
   not any ceremonial vow for his own cause, only that he might do some
   worship to God. He knew that that was to continue only for a time which
   God commanded under the law to the old people; and we know how
   diligently he teacheth that the kingdom of God consisteth not in these
   external elements, and how straitly he urgeth the abrogating thereof.
   It had been an absurd thing for him to bind his own conscience with
   that religion from which he had loosed all other men.

   Therefore, he did shear his head for no other cause, save only that he
   might apply himself [337] to the Jews, who were as yet ignorant, and
   not thoroughly taught; as he doth testify that he took upon him the
   voluntary observing of the law, from which he was freed, that he might
   gain those who were under the law, (1 Corinthians 9:20.) If any man
   object that it was not lawful for him to make semblance of a vow which
   he had not made from his heart, we may easily answer, that as touching
   the substance of purifying he did not dissemble, and that he used the
   ceremony which was as yet free, not as if God did require such worship,
   but that he might somewhat bear with the ignorant.

   Therefore, the Papists are ridiculous when they fet [338] from hence an
   example of making vows. Paul was moved with no religion to make his
   vow; but these men place a reigned worship of God in vows. Respect of
   time enforced Paul to keep the rites of the law. These men do nothing
   else but entangle in superstition the Church of Christ, which was set
   free long ago. For it is one thing to bring in use again old ceremonies
   used long ago, and another to tolerate the same being as yet used,
   until such time as they may by little and little grow out of use. I
   omit that the Papists in vain and foolishly compare the shaving of
   their priests with the sign of purifying which God had allowed in the
   law. But because we need not stand any longer to refute them, let this
   one thing suffice us, that Paul bound himself with a vow that he might
   bring those which were weak to Christ, at least that he might not
   offend them, which vow he knew was of no importance before God.

   19. Entering into the synagogue. In that he shook his garment at
   Corinthus, [339] it was [not] done for that cause, (as this place
   teacheth,) that he might cast off the whole nation, but only such as he
   had already tried [experienced] to be of desperate obstinacy. Now, he
   cometh afresh unto the Ephesians, that he might try whether he could
   find any more obedience among them. Furthermore, it is a wonder, that
   seeing it appeareth by Luke's report that he was heard more patiently
   in this synagogue than in any other place, and also that he was
   requested to tarry, he did not grant their request. Hence we may easily
   gather that which I said before, that he had some great cause to go up
   to Jerusalem in haste. Also, he himself showeth that he must make
   haste, saying, I must keep the feast which is at hand at Jerusalem.
   Neither is it to be doubted but that after he had set things in good
   order there, he departed with their good leave; and we may gather out
   of Luke's words that they did admit his excuse lest the repulse should
   offend them. And this is worth the noting, that when better hope to do
   good is offered us than we were wont to have, we are drawn unto divers
   affairs, as it were, by the hand of God, that we may learn to give over
   ourselves to be governed at his pleasure.

   The feast. That which I said of late touching the vow doth also
   appertain unto the feast day. For Paul meant not to do thereby any duty
   of godliness [340] to God, but to be at the assembly, wherein he might
   do more good than at any other time of the year. For the Epistle to the
   Galatians doth sufficiently testify what account he made of difference
   of days, (Galatians 4:10.) And we must note that he maketh no promise
   touching his return without using this exception, if it please the
   Lord. We do all confess that we be not able to stir one finger without
   his direction; but because there reigneth in men so great arrogancy
   everywhere, that they dare determine anything (passing over God) not
   only for the time to come, but also for many years, we must oftentimes
   think upon this reverence and sobriety, that we may learn to make our
   counsels subject to the will and providence of God; lest, if we be
   deliberate and take counsel as those use to do who think that they have
   fortune at their commandment, we be justly punished for our rashness.
   And though there be not so great religion in words but that we may at
   our pleasure say that we will do this or that, yet is it good to
   accustom ourselves to use certain forms in our speeches, that they may
   put us in mind that God doth direct all our doings.

   22. When he came down to Caesarea. Though Luke saith in a word that
   Paul saluted the Church at Jerusalem, yet is it certain that he was
   drawn thither with some great necessity. And yet we may gather by this
   text that he stayed not long at Jerusalem, peradventure because things
   fell not out as he would. Moreover, he declareth that his journey in
   his return was not idle or barren, in that he saith that he
   strengthened all the disciples, undoubtedly not without great
   pains-taking, because he was enforced to go hither and thither, and oft
   to turn out of his way; for this word [kathexes] doth signify a
   continual course. Now, we have already declared (Acts 9:36) in what
   respect those be called disciples who had given their names to Christ,
   and professed the name of Christ; to wit, because there is no godliness
   without true instruction. They had, indeed, their pastors under whom
   they might profit. Yet the greater Paul's authority was, and the more
   excellent spirit he had given him, so they were not a little
   strengthened by his by them, especially seeing he was the chief
   work-master in the founding of all these churches.
     __________________________________________________________________

   [336] ?Pacem et quitem fidelibus redimere,? to purchase the peace and
   quiet of the faithful.

   [337] ?Se accommodaret,? accommodate himself.

   [338] ?Eliciunt,? extract.

   [339] ?In signum detestationis,? in token of detestation.

   [340] ?Pietatis officio,? office of piety.
     __________________________________________________________________

   Acts 18:24-28

   24. And a certain Jew named Apollos, born in Alexandria, an eloquent
   man, came to Ephesus, being mighty in the Scriptures. 25. He was
   instructed in the way of the Lord, and being fervent in the spirit, he
   spake and taught diligently those things which are the Lord's, knowing
   only the baptism of John. 26. And he began to speak freely in the
   synagogue: whom when Priscilla and Aguila had heard, they took him to
   their company, and showed him the way of the Lord more perfectly. 27.
   And when he was determined to go into Achaia, the brethren exhorting
   him, wrote to the disciples that they should receive him: who, when he
   was come, he helped them much who had believed through grace. 28. For
   he overcame the Jews mightily, and that openly, showing by the
   Scriptures that Jesus was Christ.


   24. A certain Jew. This ought for good causes to be ascribed to the
   providence of God, in that whilst Paul is enforced to depart from
   Ephesus, Apollos cometh in his place to supply his absence. And it is
   very expedient to know the beginning of this man of what sort it was,
   forasmuch as he was Paul's successor among the Corinthians, and did
   behave himself so excellently, and did his faithful endeavor, and took
   great pains, so that Paul commendeth him honorably as a singular fellow
   in office.

   ?I have planted, (saith he,) Apollos hath watered,?
   (1 Corinthians 3:6.)

   Also, these things have I figuratively appointed unto myself and
   Apollos, (1 Corinthians 4:6.) Luke giveth him first two titles of
   commendation, that he was eloquent and mighty in the Scriptures;
   afterward he will add his zeal, faith, and constancy. And though Paul
   do truly deny that the kingdom of God consisteth in words, and he
   himself was not commended for eloquence yet dexterity in speaking and
   reasoning [341] (such as Luke doth here commend) is not to be despised,
   especially when no pomp or vain boasting is sought after, by using fine
   words and great eloquence; but he which is to teach counteth it
   sufficient for him, without fraud or ambition, without lofty words and
   curious cunning, plainly to lay open the matter he hath in hand. Paul
   was without eloquence; the Lord would have the chief apostle to want
   this virtue, to the end the power of the Spirit might appear more
   excellent in his rude and homely speech. And yet was he furnished with
   such eloquence as was sufficient to set forth the name of Christ, and
   to maintain the doctrine of salvation. But as the distribution of the
   gifts of the Spirit is divers and manifold, Paul's infancy, [342] that
   I may so call it, did no whit let but that the Lord might choose to
   himself eloquent ministers. Furthermore, lest any man should think that
   Apollos' eloquence was profane or vain, [343] Luke saith that it was
   joined with great power, [344] namely, that he was mighty in the
   Scriptures. Which I expound thus, that he was not only well and soundly
   exercised in the Scriptures, but that he had the force and efficacy
   thereof, that, being armed with them, he did in all conflicts get the
   upper hand. And this (in my judgment) is rather the praise of the
   Scripture than of man, [345] that it hath sufficient force both to
   defend the truth, and also to refute the subtilty of Satan.

   25. He was instructed. That which Luke addeth shortly after seemeth not
   to agree with this commendation, to wit, that he knew only the baptism
   of John. But this latter member is added by way of correction.
   Nevertheless, these two agree very well together; that he understood
   the doctrine of the gospel, because he both knew that the Redeemer was
   given to the world, and also was well and sincerely instructed
   concerning the grace of reconciliation; and yet had he been trained up
   only in the principles of the gospel, so much as could be had out of
   John's institution. [346] For we know that John was in the midst
   between Christ and the prophets; and of his office doth both his father
   Zacharias intreat in his tongue, (Luke 1:76; Luke 1:16 and 17;) and
   also the angel out of the prophecy of Malachi, (Malachi 3:1.) Surely,
   seeing that he carried the light before Christ, and did highly extol
   his power, his disciples are for good causes said to have had knowledge
   of Christ. Moreover, the speech is worth the noting, that he knew the
   baptism of John. For thence we gather the true use of the sacraments;
   to wit, that they enter [347] us in some certain kind of doctrine, or
   that they establish that faith which we have embraced. Surely, it is
   wickedness and impious profanation to pull them away [348] from
   doctrine. Wherefore, that the sacraments may be rightly administered,
   the voice of the heavenly doctrine must sound there. For what is the
   baptism of John? Luke comprehendeth all his ministry under this word,
   not only because doctrine is annexed unto baptism, but also because it
   is the foundation and head thereof, without which it should be a vain
   and dead ceremony.

   Being fervent in spirit he spake. Apollos hath another commendation
   given him in these words, that he was inflamed with an holy zeal to
   teach. Doctrine without zeal is either like a sword in the hand of a
   madman, or else it lieth still as cold and without use, or else it
   serveth for vain and wicked boasting. For we see that some learned men
   become slothful; other some (which is worse) become ambitious; other
   some (which is of all the worst) trouble the Church with contention and
   brawling. Therefore, that doctrine shall be unsavory which is not
   joined with zeal. But let us remember that Luke putteth the knowledge
   of the Scripture in the first place, which must be the moderation of
   zeal, [349] for we know that many are fervent without consideration, as
   the Jews did rage against the gospel, by reason of a perverse affection
   which they did bear toward the law; and even at this day we see what
   the Papists be, who carried headlong with furious violence, being
   pricked forward with an opinion unadvisedly conceived. Therefore, let
   knowledge be present that it may govern zeal. And now it is said that
   zeal was the cause of diligence, because Apollos gave himself to teach
   diligently. But and if that man, being not yet thoroughly and perfectly
   taught in the gospel, did preach Christ so diligently and freely, what
   excuse do those men hope to have, who know that more perfectly and
   fully, which he knew not as yet, if they do not endeavor so much as in
   them lieth to further and advance the kingdom of Christ? Luke doth
   attribute zeal to the Spirit, therefore, because it is a rare and
   peculiar gift; neither do I so expound it that Apollos was moved and
   pricked forward with the instinct of his mind, but by motion of the
   Holy Spirit.

   26. Whom, when Priscilla. By this it appeareth how far Priscilla and
   Aquila were from the love of themselves, and from envying another man's
   virtue, in that they deliver those things familiarly and privately to
   an eloquent man, which he may afterward utter publicly. They excelled
   not in the same grace wherein he did excel, and, peradventure, they
   might have been despised in the congregation. Moreover, they most
   diligently help him, whom they see better furnished as well with
   eloquence as the use of the Scripture; so that they keep silence, and
   he alone is heard.

   Again, this was no small modesty which was in Apollos, in that he doth
   suffer himself to be taught and instructed not only in [by] an
   handy-craftsman, but also by a woman. He was mighty in the Scripture,
   and did surpass [350] them; but as touching the accomplishment of the
   kingdom of Christ, those do polish and trim him who might seem to be
   scarce fit ministers. Also, we see that at that time women were not so
   ignorant of the word of God as the Papists will have them; forasmuch as
   we see that one of. the chief teachers of the Church was instructed by
   a woman. Notwithstanding, we must remember that Priscilla did execute
   this function of teaching at home in her own house, that she might not
   overthrow the order prescribed by God and nature.

   27. When he was determined. Luke doth not express for what cause
   Apollos would go to Achaia. Notwithstanding, we gather out of the text
   [context] that he was not allured with any private commodity, but
   because more plentiful fruit in spreading abroad the gospel did show
   itself there; because the brethren did more encourage him with their
   exhortation, and did spur him when he did already run. Which they would
   not have done, unless it had been for the common profit of the Church.
   For it had been an absurd thing to entreat a man to depart to another
   place, whose faithful industry they already used, and did know that
   they should have need of him afterward, unless there had been some
   better recompense offered. And I take it that the brethren of Ephesus
   wrote to those of Achaia, not only that they should provide lodging for
   the man, but also that they should suffer him to teach. This is holy
   commendation indeed, when we study to extol every good man with our
   testimony and consent, [suffrage,] lest the gifts of the Holy Ghost,
   which he hath given to every man for the edifying of the Church, lie
   buried.

   When he came. The brethren foresaw this, who had already had experience
   thereof, when they exhorted him to address himself to that journey
   which he had already in mind conceived. And whereas it is said that he
   helped the faithful much, we may take it two ways; either that he
   helped those who were not so well furnished, and that he did support
   them to beat down the pride of their enemies; for every man was not
   able to have weapon in readiness, to undertake a hard combat against
   old [351] enemies, who would never have yielded, unless they had been
   enforced; or that he aided them, lest their faith should fail, being
   shaken with the gainsaying of the enemies, which thing doth oftentimes
   befall the weak. I take it that they were helped both ways; that having
   a skillful and practiced captain, they got [352] the victory in the
   conflict. Secondly, that their faith was fortified with a new prop,
   that it might be without danger of wavering. Furthermore, Luke seemeth
   to note that the brethren were helped with this stoutness and
   constancy, when as he saith that he disputed publicly with the Jews.
   For this was a sign of zeal and boldness not to fly the light. Whereas,
   in the end of the sentence, these words are used, through grace; it
   doth either agree with the word going before, they believed; or else it
   must be referred unto the help wherewith he helped the brethren. The
   former interpretation is nothing hard. For the meaning thereof shall be
   this, that the faithful were illuminate by the grace of God, that they
   might believe; as if he had said, The brethren, who were already called
   by the benefit of God unto faith, were furthered. Yet the other text
   seemeth to agree better, that Apollos, in imparting that grace which he
   had received with the brethren, did help them. So that, through grace,
   shall import as much as according to the measure of the grace received.

   28. He overcame the Jews. By this it appeareth to what use that ability
   which Apollos had (in that he was mighty in the Holy Scriptures) did
   serve; to wit, because he had a strong and forcible proof to reprove
   and overcome the enemies withal. Also, the state of the disputation is
   briefly set down, that Jesus is Christ. For this was out of question
   among the Jews, that Christ was promised to be the deliverer; but it
   was a hard matter to persuade them that Jesus, the Son of Mary, was
   this Christ, through whom salvation was offered. Therefore, it was
   expedient for Apollos so to dispute concerning the office of Christ,
   that he might prove that the testimonies of the Scripture were
   fulfilled in the Son of Mary; and that he might thereby gather that he
   was Christ.

   Also, this place doth testify, that the Scripture is profitable not
   only to teach, but also to break the obstinacy of those which do not
   obey and follow willingly. For our faith should not otherwise be firm
   enough, unless there were an evident demonstration extant there of
   those things which are necessary to be known for salvation. Surely, if
   the law and the prophets had so great light, that Apollos did thereby
   prove manifestly that Jesus is Christ, as if he did point out the
   matter with his finger, the adding of the gospel must bring this to
   pass at least, that the perfect knowledge of Christ may be let [sought]
   from the whole Scripture.

   Wherefore it is detestable blasphemy against God in that the Papists
   say, that the Scripture is dark and doubtful. For to what end should
   God have spoken, unless the plain and invincible truth should show
   itself in his words? And whereas they infer, that we must stand to the
   authority of the Church, and they are not to dispute with heretics out
   of the Scriptures; their cavil is sufficiently refuted by Luke. For,
   seeing there was nothing more stubborn than the Jews, we need not to
   fear but that those weapons whereto Apollos trusted, and overcame them,
   shall suffice us against all heretics, seeing that by them we get the
   victory of the devil, the prince of all errors.
     __________________________________________________________________

   [341] ?Sermocinandi,? sermonising, haranguing.

   [342] ?Pauli infantia,? Paul's want of utterance.

   [343] ?Vel inanem et fulinem,? or futile and vain.

   [344] ?Cum majore...virtute,? with a greater virtue or excellence.

   [345] ?Scripturae potius quam hominis laus est,? is greater prase to
   Scripture than to the man.

   [346] ?Institutio,? instruction.

   [347] ?Initient,? initiate.

   [348] ?Avelli,? to dissever.

   [349] ?Quae esset zeli moderatio,? to moderate zeal.

   [350] ?Illis longe superior,? and far superior to them.

   [351] ?Veteranos,? veteran.

   [352] ?Superiores essent,? might be victorious.
     __________________________________________________________________
     __________________________________________________________________

   CHAPTER 19
     __________________________________________________________________

   Acts 19:1-7

   1. And it came to pass when Apollos was at Corinthus, that Paul, having
   gone through the upper parts, came to Ephesus, and having found certain
   disciples, he said unto them, 2. Have ye received the Holy Ghost since
   ye believed? But they said unto him, Yea, we have not so much as heard
   whether there be any Holy Ghost. 3. And he said unto them, Wherewith
   were ye then baptized? And they said, With the baptism of John. 4. And
   Paul said, John truly baptized with the baptism of repentance, speaking
   to the people, that they should believe in Him who should come after
   him; that is, in Christ Jesus. 5. When they heard these things, they
   were baptized in the name of the Lord Jesus. 6. And when Paul had laid
   his hands upon them, the Holy Ghost came upon them; and they spake with
   tongues, and did prophesy. 7. And all the men were about twelve.


   1. Luke showeth here that the Church of Ephesus was not only confirmed
   and increased by Paul's return, but also that there was a miracle
   wrought there, because the visible graces of the Spirit were given to
   certain rude and new disciples. Furthermore, it is not known whether
   they were inhabitants of the city or strangers; neither doth it greatly
   skill. It is not to be doubted but that they were Jews, because they
   had received the baptism of John; also, it is to be thought that they
   dwelt at Ephesus when Paul found them there.

   2. Whether they had received the Holy Ghost. The end of the history
   doth show that Paul doth not speak in this place of the Spirit of
   regeneration, but of the special gifts which God gave to divers at the
   beginning of the gospel, for the common edifying of the Church. But now
   upon this interrogation of Paul ariseth a question, whether the Spirit
   were common to all everywhere at that time? For if he were given only
   to a few, why doth he join him with faith, as if they were so linked
   together that they could not be separate? Peradventure, they were none
   of the common sort; or because they were an indifferent number, that
   is, twelve, Paul demandeth whether they were all without the gifts of
   the Spirit. Notwithstanding, I think thus, that so many Jews were
   offered in presence of the Gentiles, not by chance, but by the counsel
   of God; and that at one time being disciples, that is, of the number of
   the faithful, who did notwithstanding confess that they were ignorant
   of the principal glory of the gospel, which was apparent in spiritual
   gifts, that by them Paul's ministry might be beautified and set forth.
   For it is unlike that Apollos left so few disciples at Ephesus; and he
   might have taught them better, since that he learned the way of the
   Lord perfectly of Priscilla and Aquila.

   Moreover, I do not doubt but that the brethren of whom Luke spake
   before were other than these. In sum, when Paul seeth that these men do
   profess the name of Christ, to the end he may have a more certain trial
   of their faith, he asketh them whether they have received the Holy
   Ghost. For it appeareth by Paul himself that this was a sign and token
   of the grace of God to establish the credit of doctrine; I would know
   of you whether ye received the Holy Ghost by the works of the law, or
   by the hearing of faith (Galatians 3:2).

   We know not whether there be any Holy Ghost. How could it be, that men
   being Jews heard nothing of the Spirit, concerning which the prophets
   speak everywhere, and whose commendations and titles are extant in the
   whole Scripture? Surely we gather by this that Paul did neither speak
   generally of the Spirit; and that these men, as they were asked, did
   deny that they knew those visible graces wherewith God had beautified
   the kingdom of his Son. Therefore, they confess that they know not
   whether God give such gifts. Therefore, there is in the word Spirit the
   figure metonymia. And this sense doth that confirm that if they had
   altogether denied that they knew anything concerning the Spirit of God,
   Paul would not have passed over with silence such a gross error; yea,
   an error altogether monstrous. When he demandeth to what end, or how
   they were baptized, he showeth therewithal, that wheresoever Christ had
   been soundly and thoroughly preached the visible graces did also
   appear, that such worship [353] might be common to all churches.
   Wherefore, no marvel if Paul wonder that the faithful are ignorant of
   such glory of Christ, which God would have to be apparent everywhere at
   that time; and a correction immediately, he telleth them that they must
   not stay in those rudiments which they had learned; because it was
   John's office to prepare disciples for Christ.

   4. John truly Paul's admonition tended to this end, that these men
   being convict of their ignorance might desire to go forward. He saith
   that John preached of Christ who was to come. Therefore he sent out his
   disciples, [354] that running in the course they might go towards
   Christ who was not as yet revealed. Wherefore, to the end these men may
   not flatter themselves, and refuse to go forward, he showeth that they
   be yet far from the mark. For the feeling of want doth enforce men to
   desire that which is as yet lacking. The sum cometh to this end, as if
   Paul had said Before Christ was glorified, this power of his did not
   appear [355] in the world; when he was ascended into heaven he would
   have his kingdom to flourish thus. Therefore the graces of the Spirit
   were much less shed out when John was as yet in the course of his
   embassage, which do now declare that Christ sitteth at the right hand
   of his Father forasmuch as he had not as then openly showed himself to
   be the Redeemer of the world. Therefore know ye that you must go
   farther forward; because ye be far from the mark. So that he doth
   plainly show that the faith of the godly who had been taught by John
   ought to have looked unto Christ who was to come, lest these men should
   stand still being newly entered, without going any farther.

   And even by this also are we taught that the baptism of John was a
   token of repentance and remission of sins and that our baptism at this
   day doth not differ any thing from it, save only that Christ is already
   revealed, and in his death and resurrection our salvation is made
   perfect: and so baptism was brought unto his [its] effect; because out
   of that fountain of Christ's death and resurrection whereof I have
   spoken, floweth repentance, and thither is faith referred again that it
   may thence fet [seek] free righteousness. In sum, Paul showeth plainly
   that that was the baptism of regeneration and renovation as is ours.
   And because both purging and newness of life doth flow from Christ
   alone he saith that it was grounded in his faith, by which words we be
   also taught, that hereupon dependeth all the force of baptism, that we
   lay hold upon by faith in Christ whatsoever baptism doth figure; so far
   off is it, that the outward sign doth derogate from or diminish the
   grace of Christ any iota.

   5. When they heard these things. Because the men of old had conceived
   an opinion that the baptism of John and of Christ were diverse, it was
   no inconvenient [356] thing for them to be baptized again, who were
   only prepared with the baptism of John. But that that diversity was
   falsely and wickedly by them believed, it appeareth by this, in that it
   was a pledge and token of the same adoption, and of the same newness of
   life, which we have at this day in our baptism; and, therefore, we do
   not read that Christ did baptize those again who came from John unto
   him. Moreover, Christ received baptism in his own flesh, that he might
   couple himself with us by that visible sign, (Matthew 3:15) but if that
   reigned diversity be admitted, this singular benefit shall fall away
   and perish, that baptism is common to the Son of God and to us, or that
   we have all one baptism with him. But this opinion needeth no long
   refutation, because to the end they may persuade that these two
   baptisms be diverse, they must needs show first wherein the one
   differeth from the other; but a most excellent likelihood answereth on
   both parts, and also the agreement and conformity of the parts, [357]
   which causeth us to confess that it is all one baptism.

   Now the question is, whether it were lawful to repeat the same; and
   furious men in this our age; trusting to this testimony, went about to
   bring in baptizing again. [358] Some take baptism for new institution
   or instruction, of whose mind I am not, because, as their exposition is
   too much racked, so it smelleth of a starting-hole [359] .

   Other some deny that baptism was repeated; because they were baptized
   amiss by some foolish enemy [360] of John. But because their conjecture
   hath no color; yea, the words of Paul do rather import that they were
   the true and natural disciples of John, and Luke doth honorably call
   them disciples of Christ; I do not subscribe to this opinion, and yet
   deny that the baptism of water was repeated, because the words of Luke
   import no other thing, save only that they were baptized with the
   Spirit. First, it is no new thing for the name of baptism to be
   translated unto the gifts of the Spirit, as we saw in the first and in
   the eleventh chapters, (Acts 1:5, and Acts 11:6) where Luke said, that
   when Christ promised to his apostles to send the Spirit visible, he
   called it baptism.

   Also, that when the Spirit came down upon Cornelius, Peter remembered
   the words of the Lord, ?Ye shall be baptized with the Holy Ghost.?
   Again, we see that those visible gifts are spoken of by name in this
   place, and that the same are given with baptism. And whereas it
   followeth immediately, that when he had laid his hands upon them, the
   Spirit came, I take it to be added by way of interpretation; for it is
   a kind of speaking much used in the Scripture, first to set down a
   thing briefly, and afterwards to make it more plain. Therefore, that
   which by reason of brevity was somewhat obscure, doth Luke better
   express and lay more open, saying, that by laying on of hands the
   Spirit was given them. If any man object, that when baptism is put for
   the gifts of the Spirit, it is not taken simply, but having somewhat
   added to it. I answer, that Luke's meaning doth sufficiently appear by
   the text; and again, that Luke doth allude unto the baptism whereof he
   spake. And surely if you understand it of the external sign, it shall
   be an absurd thing that it was given them without using any better
   doctrine. But and if you take it metaphorically for institution, the
   speech shall be as yet harsh; and the narration should not agree, that
   after they were taught the Holy Ghost came down upon them.

   Furthermore, as I confess that this laying on of hands was a sacrament,
   so I say that those fell through ignorance who did continually imitate
   the same. For seeing that all men agree in this, that it was a grace
   which was to last only for a time, which was showed by that sign, it is
   a perverse and ridiculous thing to retain the sign since the truth is
   taken away. There is another respect of baptism and the supper, wherein
   the Lord doth testify that those gifts are laid open for us, which the
   Church shall enjoy even until the end of the world. Wherefore we must
   diligently and wisely distinguish perpetual sacraments from those which
   last only for a time, lest vain and frivolous visures [semblances] have
   a place among the sacraments. Whereas the men of old time did use
   laying on of hands, that they might confirm the profession of faith in
   those who were grown up, [361] I do not mislike it; so that no man
   think that the grace of the Spirit is annexed to such a ceremony, as
   doth Jerome against the Luciferians.

   But the Papists are worthy of no pardon, who being not content with the
   ancient rite, durst thrust in rotten and filthy anointing, that it
   might be not only a confirmation of baptism, but also a more worthy
   sacrament, whereby they imagine that the faithful are made perfect who
   were before only half perfect, -- whereby those are armed against the
   battle, who before had their sins only forgiven them. For they have not
   been afraid to spew out these horrible blasphemies.
     __________________________________________________________________

   [353] ?Decus,? honour.

   [354] ?Ex carceribus,? from the goal.

   [355] ?Viguit,? flourish.

   [356] ?Absurdum,? absurd.

   [357] ?Atqui utrumque respondet optima similitudo et partiurn omnium
   symmetria et conformitas.? but there is perfect resemblance, and a
   complete symmetry and conformity of all the parts.

   [358] ?Anabaptismum invebere,? to introduce Anabaptism.

   [359] ?Effugium sapit,? savours of evasion.

   [360] ?AEmulatore,? rival,

   [361] ?In adultis,? in adults.
     __________________________________________________________________

   Acts 19:8-12

   8. And going into the synagogue, he spake freely about three months,
   disputing and persuading concerning the kingdom of God. 9. And when
   some waxed hard-hearted that they could not believe, speaking evil of
   the way before the multitude, departing from them he did separate the
   disciples, and disputed daily in the school of one Tyrannus. 10. And
   this he did by the space of two years, so that all which dwelt in Asia
   heard the word of the Lord Jesus, both Jews and Greeks. 11. And the
   Lord showed no small miracles by the hands of Paul. 12. So that from
   his body were brought napkins and partlets unto those that were sick,
   and the diseases departed from them, and the evil spirits came out of
   them.


   8. Going into the synagogue. By this we gather that Paul began with the
   company of the godly, who had already given their names to Christ.
   Secondly, that he came into the synagogue, that he might gather
   together into one body of the Church the rest of the Jews who knew not
   Christ as yet, or at least who had not as yet received him. And he
   saith that Paul behaved himself boldly, that we may know that he was
   not therefore heard by the space of three months, because he did
   craftily cover the doctrine of the gospel, or did insinuate himself by
   certain dark crooks. Luke doth also by and by express some token of
   boldness, showing that he disputed and persuaded touching the kingdom
   of God. And we know that by this word is oftentimes noted that
   restoring which was promised to the fathers, and which was to be
   fulfilled by the coming of Christ. For seeing that without Christ there
   is an evil-favored and confused scattering abroad and ruin of all
   things, the prophets did attribute this not in vain to the Mesas who
   was to come, that it should come to pass that he should establish the
   kingdom of God in the world. And now, because this kingdom doth bring
   us back from falling and sliding back, unto the obedience of God, and
   maketh us sons of enemies; it consisteth -- First in the free
   forgiveness of sins, whereby God doth reconcile us to himself, and doth
   adopt us to be his people: Secondly, in newness of life, whereby he
   fashioneth and maketh us like to his own image. He saith that he
   disputed and persuaded, meaning that Paul did so dispute, that he
   proved that with sound reasons which he did allege; that done, he used
   the pricks of godly exhortations, whereby he pricked forward his
   hearers. [362] For no profound disputations [363] shall make us
   obedient to God, unless we be moved with godly admonitions.

   9. Seeing their hearts were hardened. We do not read that Paul was
   heard so patiently and so favorably by the Jews at any place as at
   Ephesus at his first coming. For whereas others raising tumults did
   drive him away, he was requested by these to tarry longer. Now, after
   that he had endeavored, by the space of three months, to erect the
   kingdom of God among them, the ungodliness and stubbornness of many
   doth show itself. For Luke saith that they were hardened; and surely
   such is the power of the heavenly doctrine that it doth either make the
   reprobate mad or else more obstinate; and that not of nature, but
   accidentally, as they say, because, when they be urged by the truth,
   their secret poison breaketh out.

   Luke addeth that they spake evil of the way before the people. For the
   contemners of the gospel [364] do resist that deadlily among others
   which they will not embrace. And this do they to no other end, save
   only because they be desirous (if it can be) to have all men partners
   in their impiety. It is well known that every ordinance is understood
   by this word way; but here it is referred unto the gospel of Christ.
   Now, Luke saith that Paul departed from them, and did separate the
   brethren, by which example we are taught, that when we have experience
   of desperate and incurable stubbornness, we must lose our labor no
   longer. Therefore, Paul admonisheth Titus to avoid a man that is an
   heretic, after once or twice admonition (Titus 3:10). For the word of
   God is unjustly blasphemed, [365] if it be cast to dogs and swine.
   Also, we must provide for the weak, lest through wicked backbitings and
   slandering of sound doctrine, their godliness be subverted. Therefore,
   Paul did separate the disciples, lest the goats should with their stink
   infect the flock of sheep; secondly, that the pure worshippers of God
   might make profession freely.

   Disputing daily. This place showeth how continual Paul's diligence was
   in teaching; and that they be too churlish and dainty who are
   straightway weary of learning. For we see how few come daily, who are
   ready and apt to hear. And though he had a particular care for the
   household flock which he had gathered as into a sheepfold, yet he doth
   not suffer strangers to be destitute of his industry; but continuing
   the course of his disputation, he trieth whether he can find any which
   are apt to be taught. He calleth it the school of Tyrannus, meaning no
   such man as had gotten the government of Asia; for the Romans bare rule
   throughout all Asia, but it is to be thought that the school was built
   at the charge of one Tyrannus, and given to the city. Therefore, the
   faithful did use a public place, which bare the name of the builder,
   where they had their assemblies.

   10. All which dwelt. Luke doth not mean that the men of Asia came
   thither to hear Paul; but that the smell [savor] of his preaching went
   throughout all Asia, and that the seed was sown far and wide; so that
   his labor was fruitful not only to one city, but also to places which
   were far off; and that cometh to pass oftentimes, that when the truth
   of God is preached in one place, it soundeth where the voice of the
   minister cannot sound, being spread abroad far and wide; because it is
   delivered from hand to hand, and one doth teach another. For one man
   were not sufficient, unless every man were for himself diligent to
   spread abroad the faith.

   11. No small miracles. He calleth miracles virtutes or powers, after
   the common custom of the Scripture, which were testimonies of the
   extraordinary power of God. And showeth that Paul's apostleship was set
   forth with these ensigns, that his doctrine might have the greater
   authority. For it is a common speech, That wonders and signs are showed
   by the hand of men. So that the praise thereof is ascribed to God alone
   as to the author; and man is only the minister. And that he may the
   more amplify the miracles, he saith that handkerchiefs and partlets
   [366] were brought unto the sick, which so soon as they touched they
   were healed. It is not unknown [367] to what end Paul had such power
   given him, to wit, that he might prove himself to be a true apostle of
   Christ, that he might make the gospel to be believed, and might confirm
   his ministry. And here it is expedient to call to mind those things
   which we had before, touching the lawful use of miracles. And whereas
   God did heal the sick with Paul's handkerchiefs, it tended to that end,
   that even those who had never seen the man might, notwithstanding,
   reverently embrace his doctrine, though he himself were absent. For
   which cause the Papists are more blockish, who wrest this place unto
   their relics; as if Paul sent his handkerchiefs that men might worship
   them and kiss them [368] in honor of them; as in Papistry, they worship
   Francis' shoes and mantle, Rose's girdle, Saint Margaret's comb, and
   such like trifles. Yea, rather, he did choose most simple [369] things,
   lest any superstition should arise by reason of the price or pomp. For
   he was fully determined to keep Christ's glory sound and undiminished.
     __________________________________________________________________

   [362] ?Ut januam regno Dei aperirent,? that they might open a dour for
   the gospel,

   [363] ?Argutiae,? subtle reasonings.

   [364] ?Hac tandem se projieiunt,? at length proceed to such extremes
   that they.

   [365] ?Indigna contumelia afficitur,? is grossly insulted.

   [366] ?Semicinctia,? girdles.

   [367] ?Non obscurum est,? it is clear.

   [368] ?Oscularentur venerabundi homines,? men given to veneration might
   kiss them.

   [369] ?Vilissimas,? most worthless.
     __________________________________________________________________

   Acts 19:13-17

   13. And certain of the vagabond Jews, exorcists, essayed to name over
   those which had evil spirits the name of the Lord Jesus, saying, We
   adjure you by Jesus whom Paul preacheth. 14. And there were certain
   sons of Sceva, a Jew, the chief of the priests, who did this. 15. And
   the evil spirit answered and said, Jesus I know, and Paul I know; but
   who are ye? 16. And the man in whom the evil spirit was ran upon them,
   and overcame them, and prevailed against them, so that they escaped out
   of that house naked and wounded. 17. And this was known to all both
   Jews and Grecians which dwelt at Ephesus; and fear came upon them all,
   and the name of the Lord Jesus was magnified.


   13. To the end it may more plainly appear that the apostleship of Paul
   was confirmed by those miracles whereof mention was made of late, Luke
   doth now teach that when certain did falsely pretend the name of
   Christ, such abuse was most sharply punished. Whereby we gather that
   such miracles were wrought by the hand of Paul, to no other end, save
   only that all men might know that he did faithfully preach Christ to be
   the power of God; forasmuch as the Lord did not only not suffer them to
   be separate from the pure doctrine of the gospel; but did so sharply
   punish those who did draw them preposterously unto their enchantments;
   whence we gather again, that whatsoever miracles do darken the name of
   Christ they be juggling casts of the devil; and that those be coziness
   and falsifiers who draw the true miracles of God to any other end, save
   only that true religion may be established. [370]

   Certain exorcists. I do not doubt but that this office did proceed of
   foolish emulation. God was wont to exercise his power diverse ways
   among the Jews; and he had used the prophets in times past as ministers
   to drive away devils; under color hereof they invented conjuration,
   [371] and hereupon was erected unadvisedly an extraordinary function
   without the commandment of God. Also, it may be that (God appointing it
   so to be) it did somewhat; [372] not that he favored it preposterously,
   but that they might more willingly retain the religion of their
   fathers, until the coming of Christ. Under the reign of Christ, wicked
   ambition caused strife between the Christians and the Jews. For
   exorcists were made after the will of men; after that (as superstition
   doth always wax worse and worse) the Pope would have this common to all
   his clerks, who were to be promoted unto an higher degree. For after
   that they be made door-keepers, forthwith the conjuring of devils is
   committed to them; and by very experience they set themselves to be
   laughed at. For they are enforced to confess that they give a vain
   title, and such as is without effect, for where is the power they have
   to conjure devils? and the very exorcists themselves do take upon them,
   to their own reproach, an office which they never put in practice. But
   this falleth out justly, that. there is no end of erring, when men
   depart from the word of God. As touching these men, we gather that they
   were wandering rogues, and such as went from door to door, of which
   sort we see many at this day in Popery; for he saith that they went
   about. By which words he giveth us to understand, that they went to and
   fro as occasion was offered them to deceive men.

   We adjure you by Jesus. It is a thing like to be true, [probable] that
   these deceivers flee unto the name of Christ, that they might get new
   power, whereof they had falsely boasted before, or because the power
   which they had did cease, that they might darken the gospel. This
   invocation had two faults; for whereas they were enemies [373] to
   Paul's doctrine, they abuse the color thereof without faith, as it
   were, unto magical enchantments; secondly, they take to themselves
   without the calling of God that which is not in man's hand. But the
   lawful calling upon the name of God and Christ is that which is
   directed by faith, and doth not pass the bounds of a man's calling.
   Wherefore, we are taught by this example, that we must attempt nothing,
   unless we have the light of the word of God going before us, lest we
   suffer like punishment for our sacrilege. The Lord himself commandeth
   us to pray. Whosoever they be which have not the gift of miracles given
   them, let them keep themselves within these bounds. For when the
   apostles made the unclean spirits come out of men, they had God for
   their author, and they knew that they did faithfully execute the
   ministry which he had enjoined them.

   16. The man running upon them. That is attributed to the man which the
   devil did by him. For he had not been able to do such an act of
   himself, as to put to flight seven strong young men being wounded and
   naked. And to set down for a certainty how the devil doth dwell in men,
   we cannot, save only that there may be [374] a contrariety between the
   Spirit of God and the spirit of Satan. For as Paul teacheth that we be
   the temples of God, because the Spirit of God dwelleth in us; so he
   saith again that Satan worketh effectually in all unbelievers.
   Notwithstanding, we must know that Luke speaketh in this place of a
   particular kind of dwelling; to wit, when Satan hath the bridle so much
   that he doth possess the whole man.

   Furthermore, God meant to show such a token, that he might declare that
   his power is not included in the sound of the voice, and that it is not
   lawful superstitiously to abuse the name of his Son. And when he
   suffereth Satan to deceive us, let us know that we be more sharply
   punished than if he should wound us in the flesh. For the false show
   and color of miracles is an horrible enchantment to bewitch and besot
   the unbelievers, that they may be drowned in deeper darkness, because
   they refused the light of God.

   17. There came fear. The fruit of that vengeance which God brought upon
   those who did wickedly abuse the name of Christ is this, in that they
   were all touched with reverence, lest they should contemn that
   doctrine, whose revenger the Lord hath showed by an evident token and
   testimony he would be, and they were brought to reverence Christ. For,
   besides that God doth invite us by all his judgments to come thus far,
   that they may terrify us from sinning, in this example peculiarly was
   the majesty of Christ set forth, and the authority of the gospel
   established. Wherefore, there is more heavy and grievous punishment
   prepared for deceivers, who, with their enchantments, profane the name
   of Christ wittingly, lest they promise to themselves that they shall
   escape unpunished for such gross sacrilege. Whereas he saith that it
   was made known to all men, it signifieth as much as commonly or
   everywhere. For his meaning is, that the matter was much talked of
   among the people, to the end the name of Christ might be made known to
   more men.
     __________________________________________________________________

   [370] ?Sanciatur,? sanctioned or confirmed.

   [371] ?Exorelsmos,? exorcisms.

   [372] ?Aliquid perfecerint,? they accomplished somewhat.

   [373] ?Alieni,? aliens from, strangers to.

   [374] ?Nisi quod statui potest,? unless that it may be held there is.
     __________________________________________________________________

   Acts 19:18-22

   18. And many of those which believed came, confessing, and showing
   their works. 19. And many of those which used curious arts, bringing
   their books, burnt them before them all; and when they had cast the
   price of them, they found it fifty thousand pieces of silver. 20. So
   mightily grew the word of the Lord, and was confirmed. 21. And when
   these things were accomplished, Paul purposed in spirit, having passed
   over Macedonia and Achaia, to go to Jerusalem, saying, After that I
   have been there, I must also see Rome. 22. And when he had sent two of
   those which ministered to him into Macedonia, to wit, Timotheus and
   Erastus, he stayed for a time in Asia.


   18. Many which believed. Luke bringeth forth one token of that fear
   whereof he spake. For they did indeed declare that they were thoroughly
   touched and moved with the fear of God, who, of their own accord, did
   confess the faults and offenses of their former life, lest, through
   their dissimulation, they should nourish the wrath of God within. We
   know what a hard matter it is to wring true confession out of those who
   have offended, for seeing men count nothing more precious than their
   estimation, they make more account of shame than of truth; yea, so much
   as in them lieth, they seek to cover their shame. Therefore, this
   voluntary confession was a testimony of repentance and of fear. For no
   man, unless he be thoroughly touched, will make himself subject to the
   slanders and reproaches of men, and will willingly be judged upon
   earth, that he may be loosed and acquitted in heaven. When he saith,
   Many, by this we gather that they had not all one cause, for it may be
   that these men had corrupt consciences a long time; as many are
   oftentimes infected with hidden and inward vices. Wherefore, Luke doth
   not prescribe all men a common law; but he setteth before them an
   example which those must follow who need like medicine. For why did
   these men confess their facts, save only that they might give testimony
   of their repentance, and seek counsel and ease at Paul's hands? It was
   otherwise with those who came unto the baptism of John, confessing
   their sins (Matthew 3:6). For by this means they did confess that they
   did enter into repentance without dissimulation.

   But in this place Luke teacheth by one kind, after what sort the
   faithful were touched with the reverence of God, when God set before
   them an example of his severity. For which cause the impudence of the
   Papists is the greater, who color their tyranny by this fact. For
   wherein doth their auricular confession agree [375] with this example?
   First, the faithful confessed how miserably they had been deceived by
   Satan before they came to the faith, bringing into the sight of men
   certain examples. But by the Pope's law it is required that men reckon
   up all their words and deeds and thoughts. We read that those men
   confessed this once; the Pope's law commandeth that it be repeated
   every year at least. These men made confession of their own accord; the
   Pope bindeth all men with necessity. Luke saith there came many, not
   all; in the Pope's law there is no exception. These men humbled
   themselves before the company of the faithful; the Pope giveth a far
   other commandment, that the sinner confess his sins, whispering in the
   ear of one priest. [376] Lo, how well they apply [377] the Scriptures
   to prove their subtilities.

   19. Who used curious crafts. Luke doth not only speak of magical
   jugglings, but of frivolous and vain studies, whereof the more part of
   men is for the most part too desirous. For he useth the word, perierga,
   under which the Grecians comprehend whatsoever things have in
   themselves no sound commodity, but lead men's minds and studies through
   diverse crooks unprofitably. Such is judicial astrology, as they call
   it, and whatsoever divinations men [378] invent to themselves against
   the time to come. They burn their books, that they may cut off all
   occasion of erring, both for themselves and for others. And whereas the
   greatness of the price doth not call them back from endamaging
   themselves so much, they do thereby better declare the study [zeal] of
   their godliness. Therefore, as Luke did of late describe their
   confession in words, so now he setteth down the confession they make in
   deeds. But because the Grecians take argurion for all kind of money, it
   is uncertain whether Luke doth speak of pence or sestertians. [379]
   Notwithstanding, because it is certain that he expressed a sum, that we
   might know that the faithful did valiantly contemn gain, I do nothing
   doubt but that he meaneth pence, or some other better kind of coin.
   [380] And fifty thousand pence (denarii) make about nine thousand pound
   of French money [French livres].

   20. Grew mightily [lions.] The word kata kratos doth signify that the
   word increased not a little, (or that these proceedings were not
   common) as if he should say, that in those increasings appeared rare
   efficacy, and such as was greater than it used commonly to be. The word
   grew do I refer unto the number of men, as if he should have said, that
   the Church was increased, new disciples being gathered together dally,
   because doctrine is spread abroad. And I interpret that, that the word
   was confirmed in every one thus, to wit, that they did profit in the
   obedience of the gospel and in godliness more and more, and that their
   faith took deeper root.

   21. He purposed in spirit. His meaning is, that Paul purposed to take
   his journey through the instinct and motion of the Spirit; that we may
   know that all his whole life was framed according to God's will and
   pleasure. And therefore hath he the Spirit to be the governor of his
   actions, because he did both give over himself by him to be ruled, and
   did also depend upon his government. Neither skilleth that which
   followeth, that he had not that success in his journey which he did
   hope for; for God doth oftentimes govern and rule his faithful
   servants, suffering them to be ignorant of the end. [381] For he will
   have them so far forth addicted to him, that they follow that which he
   hath showed them by his Spirit, even shutting their eyes when matters
   be doubtful. Moreover, it is certain that he was wholly addicted to
   profit the churches, omitting and foreslowing [neglecting] his own
   commodity, in that he had rather deprive himself of Timotheus, a most
   excellent to him of all, most faithful, most dear, finally, a most fit
   companion, than not to provide for the Macedonians.
     __________________________________________________________________

   [375] ?Quid enim... affine habet,? for what affinity has.

   [376] ?Ut clanculariis susurris in aurem proprii sacerdotes obmurmuret
   peccator,? that the sinner mutter secret whispers into the ear of his
   own priest.

   [377] ?Quam dextre accommodent,? how dexterously they accommodate.

   [378] ?Stulti homines,? foolish men.

   [379] ?Sesterties an densrios,? ?sestertii an densrios.?

   [380] ?Densrios vel aliquod etiam praestantius numismatis genus,?
   denarii, or even some more valuable species of coin.

   [381] ?De exitu ipsos celans,? concealing the issue from them.
     __________________________________________________________________

   Acts 19:23-28

   23. And at that time there happened no small tumult about that way. 24.
   For a certain man named Demetrius, a silversmith, which made silver
   shrines for Diana, brought no small gains to the men of that
   occupation; 25. Whom, when he had called together, and those who were
   makers of like things, he said, Men, ye know that by this craft we have
   advantage. [382] 26. And ye see and hear that not only at Ephesus, but
   almost throughout all Asia, this Paul hath persuaded and turned away
   much people, saying that they be not gods which are made with hands:
   27. And not only this part cometh in danger to us, lest it be set at
   nought; but also test the temple of the great goddess Diana be
   despised, and it come to pass that her majesty be destroyed, whom all
   Asia and the world worshippeth. 28. When they heard these things, they
   were full of wrath, and cried out, saying, Great is Diana of the
   Ephesians.


   23. Tumult about that way. Concerning this word way, let the readers
   understand thus much, that it is here taken for that which the Latins
   call sect; the Greek philosophers call it heresies or heresy. But
   because in the Church of God, where the unity of faith ought to reign,
   there is nothing more odious or detestable than for every man to
   choose, at his pleasure, that which he will follow, I think that Luke
   did fly that name which was, for good causes, infamous among the godly,
   and that after the Hebrew phrase, he put way instead of ordinance. And
   as touching the sum of the matter, we see how wonderfully the Lord did
   exercise his servant. He did hope when he did address himself for his
   journey, that the Church would be quiet after his departure, and, lo,
   there ariseth an uproar at a sudden where he did least fear. But in
   Demetrius it appeareth what a hurtful plague covetousness is. For one
   man, for his own gain's sake, is not afraid [383] to trouble a whole
   city with sedition. And the craftsmen, who were as firebrands kindled
   by him, and do spread abroad the fire everywhere, do teach us what an
   easy matter it is to cause filthy [sordid] men, and whose belly is
   their God, to commit all manner [of] wickedness; especially if they
   live only by gains evil gotten, [384] and the hope of gain be taken
   from them.

   Moreover, in his history we see a lively image of our time. Demetrius
   and his band raised a tumult; because, if superstition whereby they
   were wont to get gains be taken away, their craft will fall to the
   ground. Therefore they fight as if it were for their life, lest
   Demetrius go without his fat prey, and the rest want their daily
   living. What zeal doth at this day prick forward the Pope, the horned
   bishops, the monks, and all the rabblement of the Popish clergy? Yea,
   what fury doth drive them so sore [385] to resist the gospel? They
   boast that they strive for the Catholic faith; neither did Demetrius
   want an honest color, pretending the worship of Diana. But the matter
   itself doth plainly declare that they fight not so much for the altars
   as for the fires, to wit, that they may have hot kitchens. They can
   well wink at filthy blasphemies against God, so they lack nothing of
   their revenues, only they are more than courageous in maintaining such
   superstitions as are meetest for their purpose. [386]

   Therefore, being taught by such examples, let us learn to make choice
   of such a kind of life as is agreeable to the doctrine of Christ; lest
   desire of gain [387] a provoke us to enter a wicked and ungodly combat.
   And as for those who, through ignorance or error, are fallen unto any
   ungodly occupation, or are entangled in any other impure and wicked
   kind of life, let them, notwithstanding, beware of such sacrilegious
   rashness. And as touching godly teachers, let them learn by this
   example, that they shall never want adversaries, until the whole world,
   through denial of itself, offer peace, which we know will never come to
   pass. Because Paul's doctrine taketh away Demetrius and the rest of the
   silversmiths' gains, they leap out furiously to put out [destroy] the
   same, will not they do the same whom the gospel shall contrary? But
   there is no man who hath not occasion to fight. For all the affections
   of the flesh are enemies to God. So that it must needs be, that how
   many lusts of the flesh there be [reign] in the world, there are as
   many armed enemies to resist Christ. It will, indeed, oftentimes fall
   out, that God will bridle the wicked, lest they raise some tumult, or
   break out into open rage. Yet, whosoever is not tamed and brought down
   to bear Christ's yoke, he shall always hate his gospel. So that
   faithful and godly teachers must persuade themselves that they shall
   always have to deal with great store of enemies. Demetrius'
   covetousness is manifest. Nevertheless, we must also know this, that he
   was Satan's fan, [bellows] who, seeking by all means to overthrow
   Paul's doctrine, found this fit instrument. Now, forasmuch as we know
   that Satan is a deadly enemy to Christ and the truth, do we think that
   he shall ever want ministers, who shall rage through his motion and
   persuasion, either with open rage, or else seek to work the overthrow
   of the gospel by secret practices, or spew out the poison of their
   hatred, or else, at least, show some token of enmity by fretting and
   murmuring?

   25. By this craft. Demetrius doth in this place filthily betray his
   malice. It is lawful for a man, in some measure, to provide for his
   private profit; but to trouble common [the public] peace for a man's
   own gain, to overthrow [388] equity and right, to give over a man's
   self to do violence and commit murder, to extinguish that of set
   purpose which is just and right; that is too great wickedness.
   Demetrius confesseth that this is the state of the cause, because,
   [viz. that] Paul denieth that those are gods which are made with men's
   hands. He doth not inquire whether this be true or no; but being
   blinded with a desire to get gain, he is carried headlong to oppress
   true doctrine. The same blindness doth drive him headlong to seek
   violent remedies. Also the craftsmen, because they be afraid of poverty
   and hunger, run headlong as violently; for the belly is blind and deaf,
   so that it can admit no equity. For which cause, every one of us ought
   more to suspect himself, when the question is touching our own gain and
   profit, lest the same covetous desire which made these men so mad take
   away all difference of justice and injustice, of that which is filthy
   and that which is honest.

   27. Not only this part. This is first disorderly handled in [389] that
   Demetrius is careful for religion after other things; [390] because
   nothing is more absurd than to prefer the belly before the goddess; but
   even this is also vain, in that he pretendeth that the worship of Diana
   is in hazard. For if he had suffered no loss by Paul's doctrine, he
   would have sat quietly at home; he would neither have taken thought for
   the worship of Diana, neither would he have troubled others. What is
   the cause, then, he is so diligent and so earnest in his business? even
   this, because he was plagued at home; and because he saw that he and
   his copartners had no honest or probable cause to make any stir, he
   goeth about to color [gloss] the matter with some other color.
   Therefore, to the end he may cover the shame of his wicked fact, he
   cloaketh it with the title of religion, which is plausible. So that the
   wicked, howsoever they strive frowardly against God, yet they gather
   here and there honest excuses [391] impudently; but God doth not suffer
   himself to be mocked, but doth rather pull them out of their
   starting-holes [subterfuges]. There needeth no other witness to refute
   Demetrius' hypocrisy, because he cutteth his own throat with his own
   words, when he betrayeth the sorrow which he had conceived, because of
   the loss which he sustained. [392] In like state do the Papists stand
   at this day; they boast with full mouth that they be patrons of the
   Catholic faith and of the holy mother the Church, but when they have
   spoken [393] thus touching their zeal, in the very handling of the
   cause they breathe out with open throat the smell of their kitchens.
   But if we have a desire to handle the cause of godliness purely and in
   earnest, let us forget our commodities, that the glory of God may have
   the chief place. For the show of profit doth so tie all our senses with
   enticements, that though we wander through all manner of wickedness,
   yet do we flatter ourselves so long as we be determined to provide for
   our own commodity.

   Whom all Asia and the world doth worship. It seemeth to Demetrius an
   unmeet thing that Diana her majesty should be brought to naught, which
   all the world doth reverence and worship, and this is a common
   starting-hole [subterfuge] for all superstitious persons, to pretend
   the consent of the multitude. But true religion requireth a more
   steadfast stay than in the will and pleasure of men. There is nothing
   which at this day doth more keep back the simple and unskillful than
   that they dare not cast from them (such ancient) errors as are commonly
   received everywhere. Because they feign and imagine that that which
   pleased many, though foolishly and rashly, is to be counted lawful. For
   which cause they be not afraid boldly to set the very name of custom
   against God himself. But the Lord doth prescribe to us another manner
   of rule, to wit, that being content with his authority alone, we do not
   pass either for the opinion of men, nor for our own commodity, nor for
   the custom of many nations.
     __________________________________________________________________

   [382] ?Nobis suppetit facultas,? our living is derived.

   [383] ?Non dubitat,? does not hesitate.

   [384] ?Si ex illiberali quaestu in diem vivunt,? if they live from day
   to day by the gain of a mean occupation.

   [385] ?Tam acriter,? so keenly help the meal chest, (larder.) gain

   [386] ?Quae ad farinas valent,? as

   [387] ?Lucri cupiditas,? eagerness for

   [388] ?Pervertere,? to pervert.

   [389] ?Hoc primum praepostere,? this is, in the first place,
   preposterous.

   [390] ?Secundo tandem loco,? only in the second place.

   [391] ?Captant honestos praetextus,? catch at specious pretexts.

   [392] ?Dum privatae jacturae dolorem prodit,? while he betrays grief
   for a private loss.

   [393] ?Sic praefati,? premised this much.
     __________________________________________________________________

   Acts 19:29-34

   29. And all the city was full of confusion. And they rushed into the
   commonplace [theater] with one consent, having caught Gaius and
   Aristarchus, men of Macedonia, Paul's companions. 30. And when Paul
   would have entered in unto the people, the disciples would not suffer
   him. 31. And certain also of the chief of Asia, which were his friends,
   sent unto him, requesting him that he would not enter into the place,
   [theater]. 32. Some therefore cried one thing, and some another: for
   the assembly was out of order, and the more part knew not for what
   cause they came together. 33. And some of the company drew forth
   Alexander, the Jews thrusting him forward. And when Alexander had
   required silence with the hand, he would have excused the matter [394]
   to the people. 34. Whom when they knew to be a Jew, there arose a shout
   of all men almost for the space of two hours, crying, Great is Diana of
   the Ephesians.


   29. Luke setteth down in this place the nature of the people, as if it
   were depainted in a table. [395] Like as if a thousand houses should be
   set on fire at a sudden, so all the city was on an uproar in one
   moment; and when such a tempest is once raised, it is not easily
   stayed. And forasmuch as the servants of Christ cannot avoid this
   mischief, they must be armed with invincible constancy, that they may
   boldly suffer the tumults raised among the people, and that they may
   not be troubled as with some new and strange matter, when they see that
   the people is unquiet. So Paul himself doth elsewhere triumph that he
   went valiantly through the midst of sedition (2 Corinthians 6:5).
   Nevertheless, the Lord doth uphold the ministers of his word with an
   excellent comfort, when as they be tossed amidst diverse storms and
   garboils, and with excellent boldness doth he establish them, when he
   doth testify that he holdeth the helm of his Church; and not that only,
   but that he is the governor and moderator of all tumults and storms, so
   that he can stay the same so soon as it seemeth good to him. Therefore,
   let us know that we must sail as it were in a tempestuous sea; yet that
   we must suffer this infamy, as if we ourselves were the procurers of
   trouble? [396] neither may anything lead us away from the right course
   of our duty. So that in sailing we shall be sore troubled; yet will not
   the Lord suffer us to suffer shipwreck. Furthermore, we see that though
   sedition be confused, yet doth the people always take the worse part;
   as the men of Ephesus do now catch Gains and Aristarchus, and they
   drive back Alexander with their furious outcries. Whence cometh this,
   save only because Satan doth reign in their hearts, so that they rather
   favor an evil cause? There is also another reason, because a prejudice
   conceived upon a false report doth possess their minds, so that they
   cannot abide to sift the cause any farther.

   30. And when Paul would. We may see that Paul's constancy was coupled
   with modesty. When as he might well have kept himself out of sight, of
   his own accord was he prepared to put himself in hazard. And yet he
   doth not refuse to follow their counsel, who knew the state of matters
   better than he. If he had not been kept back, that which he determined
   to do could not have been imputed to rashness. There was no sedition
   raised through his fault. Why should he not venture his life,
   especially seeing that he did not despair of better success? But when
   the brethren, and such friends as were more skillful, dissuade him, his
   modesty is worthy to be commended, in that he doth not stand stoutly in
   his purpose.

   33. They drew out Alexander. It is to be thought that the Jews did not
   send forth this Alexander to plead the common cause of the nation, but
   that they were desirous to bring him before the people that he might be
   murdered. Nevertheless, the name Jew made him to be so hated, that they
   did outrageously refuse whatsoever he was about to speak in the matter
   and cause; yea, he did hardly escape with his life in such an uproar.
   Moreover, it is uncertain whether this be that Alexander of whom Paul
   maketh mention elsewhere, (1 Timothy 1:20; and 2 Timothy 4:14) yet the
   conjecture seemeth to me allowable. But and if we believe that it is
   he, let us learn by this fearful example to walk circumspectly, lest
   Satan carry us away into like falling away [defection]. For we see that
   he who was at the point to suffer martyrdom, became a treacherous and
   wicked revolt [apostate].

   34. Great is Diana of the Ephesians. This was a clamorous confession,
   but without any soundness; neither did it proceed from the faith of the
   heart. For whence came that great divinity of Diana whereof they spake,
   save only because like mad men they furiously defend that error which
   they had once received? It fareth otherwise with true godliness, that
   we believe with the heart unto righteousness, and then doth the
   confession of the mouth follow to salvation. Therein doth the
   distemperature and mad stubbornness of all mad men and brain-sick fools
   differ from the constancy and zeal of the martyrs. And yet,
   notwithstanding, our sluggishness is shameful if we be not as ready and
   stout in the confession of a sure faith as are they in their filthy
   error. For we see what the Spirit of God prescribeth unto us by the
   mouth of David,

   ?I believed, and therefore will I speak,? (Psalm 116:10).
     __________________________________________________________________

   [394] ?Rationem reddere,? have rendered an account.

   [395] ?In tabula,? in a picture

   [396] ?Quasi turbas ipsi concitemus,? as if we ourselves excited the
   disturbance.
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   Acts 19:35-40

   35. And when the town-clerk had pacified the multitude, he said, Ye men
   of Ephesus, what man is he that knoweth not the city of the Ephesians
   is a worshipper of the great goddess Diana, and of the image that came
   down from Jupiter? 36. And seeing these things are out of question, you
   must be quiet, and do nothing rashly. 37. For ye have brought men which
   are neither church-robbers, nor yet blasphemers of your goddess. 38.
   But and if Demetrius and the craftsmen that are with him have a matter
   against any man, there be open assemblies, and there be deputies: let
   them accuse one another. 39. But and if there be any other matter in
   question, it shall be decided in a lawful assembly. 40. For it is to be
   doubted [397] lest we be accused of this day's sedition, seeing there
   is no cause whereby we may give a reason of this concourse. And when he
   had thus spoken, he let the assembly depart.


   35. Luke showeth in this place that the tumult was so appeased, that
   yet, notwithstanding, superstition prevailed with the mad people, and
   the truth of God was not heard. For the town-clerk, as politic men use
   to do, counteth it sufficient for him if he can by any means appease
   the outrageous multitude. Nevertheless, the cause itself is oppressed.
   He saw undoubtedly Demetrius' malice, and how he had troubled the city,
   abusing the pretense of religion for his own private gain; but he
   toucheth not that wound which he knew to be unknown to the unskillful.
   Nevertheless, to the end he may stay the uproar and contention, he
   extolleth the reigned power of Diana, and maintaineth her superstitious
   worship. If Paul had been in the common place [398] at that time, he
   would rather have suffered death an hundred times than have suffered
   himself to be delivered from danger paying so dear for it. For though
   the town-clerk had not been by him commanded to speak thus, yet it
   should have been treacherous dissimulation in a public witness and
   preacher of heavenly doctrine. The scribe affirmeth that the image
   which the Ephesians did worship came down from heaven, and that Paul
   and his companions spake no blasphemy against their goddess. Could he
   have holden his peace, but he must needs by his silence have allowed
   his false excuse? And this had been to shake hands with idolatry.
   Therefore, it was not without cause that Luke said before that Paul was
   kept back by the brethren, and not suffered to enter into the common
   place [theater].

   37. Men which are neither church-robbers. He doth both truly and well
   deny that they be church-robbers; but he doth shortly after falsely
   define the kind of church-robbery to speak blasphemously against Diana.
   For seeing that all superstition is profane and polluted, it followeth
   that those be sacrilegious persons who translate the honor which is due
   to God alone unto idols. But the wisdom of the town-clerk, and that
   carnal, is here commended, and not his godliness. For he had respect
   unto this alone to extinguish the heat of the uproar; and therefore
   doth he at length conclude, if Demetrius have any private matter, there
   be judgment-seats and magistrates. And that public affairs must be
   handled in a lawful, and not in a disordered assembly -- in an assembly
   gathered by the commandment of the magistrates, and not in a concourse
   which is without consideration, run together through the motion of one
   man, and to satisfy his appetite. [399] He calleth them deputies, [400]
   in the plural number, not that Asia had more than one, but because
   legates did sometimes keep courts in the place of the deputies. Also,
   he appeaseth them by putting them in fear, because the deputy had
   occasion offered to punish and fine the city sore. [401]
     __________________________________________________________________

   [397] ?Periculum est,? there is a danger.

   [398] ?In theatro,? in the theatre.

   [399] ?Unius hominis impulsu et libidine,? at the instigation and
   caprice of one man.

   [400] ?Proconsules,? proconsuls.

   [401] ?Quia proconsuli oblatu erat occasio urbis male mulctandae,?
   because an opportunity was given to the proconsul to impose a heavy
   fine on the city.
     __________________________________________________________________
     __________________________________________________________________

   Chapter 20
     __________________________________________________________________

   Acts 20:1-6

   1. And after the tumult was ceased, when Paul had called unto him the
   disciples, and had embraced them, he took his journey that he might go
   into Macedonia. 2. And when he had walked through those parts, and had
   with much speech exhorted them, he came into Greece. 3. And when he had
   spent three months there, when the Jews laid in wait for him as he was
   about to loose into Syria, he purposed to return through Macedonia. 4.
   And there accompanied him into Asia Sopater of Berea; and of the
   Thessalonians, Aristarebus and Secundus; and Gains of Derbe, and
   Timotheus; and of Asia, Tychicus and Trophimus. 5. When these were gone
   before, they stayed for us at Troas. 6. And we sailed away after the
   day of sweet [unleavened] bread from Philippi, and came to them to
   Troas within five days, where we stayed seven days.


   1. Luke declareth in this chapter how Paul, loosing from Asia, did
   again cross the seas to go to Jerusalem. And though whatsoever is
   written in this narration be worthy of most diligent meditation and
   marking, yet doth it need no long exposition. It appeareth that the
   Church was preserved in safety by the wonderful power of God amidst
   those troublesome tumults. The church of Ephesus was as yet slender and
   weak: the faithful having had experience of a sudden motion [commotion]
   once, might for just causes fear, lest like storms should ever now and
   then arise. We need not doubt that Paul did with much ado depart from
   them; yet because greater necessity doth draw him unto another place,
   he is enforced to leave his sons who were lately begotten, and had as
   yet scarce escaped shipwreck in the midst of the raging sea. As for
   them, though they be very loath to forego Paul, yet, lest they do
   injury to other churches, they do not keep him back nor stay him. So
   that we see that they were not wedded to themselves, but that they were
   careful for the kingdom of Christ, that they might provide as well for
   their brethren as for themselves. We must diligently note these
   examples, that one of us may study to help another in this miserable
   dispersing; but if it so fall out at any time that we be bereft of
   profitable helps, let us not doubt nor waver, knowing that God doth
   hold the helm of our ship. And we must also note this, that Paul doth
   not depart until he have saluted the brethren, but doth rather
   strengthen them at his departure. As Luke saith straightway of the
   Macedonians, that Paul exhorted them with many words, that is, not
   overfields, [402] as if it were sufficient to put them only in mind of
   their duty; but as he commandeth elsewhere that others should do, he
   urged importunately, and beat in [inculcated] thoroughly things which
   were needful to be known, that they might never be forgotten (2 Timothy
   4:2).

   3. Because the Jews laid wait for him. The Lord did exercise his
   servant so diversely and continually that he set before us in him an
   example of most excellent constancy. It is not sufficient for him to be
   wearied with the labor and trouble of a long and wearisome journey,
   unless he be also brought in danger of his life by those which lay in
   wait for him. Let all the servants of Christ set this mirror before
   their eyes, that they may never faint through the wearisomeness of
   straits. Notwithstanding, when Paul doth journey another way that he
   may avoid their laying in wait, he showeth that we must have regard of
   our life so far forth that we throw not ourselves headlong into the
   midst of dangers. And those who accompany him give no small testimony
   of their godliness; and we see how precious his life was to the
   faithful, when as a great many being chosen out of diverse countries to
   be his companions, do for his sake take a hard and sharp journey not
   without great charges. Luke saith that Paul tarried at Philippos so
   long as the days of unleavened bread did last, because he had at that
   time better opportunity offered to teach. And forasmuch as it was
   unknown as yet that the law was disannulled, it stood him upon to
   beware, lest by neglecting the feast-day he should be thought among the
   rude to be a contemner of God. Though, for mine own part, I think that
   he sought principally opportunity to teach, because the Jews were then
   more attentive to learn.
     __________________________________________________________________

   [402] ?Defunctorie,? perfunctorily.
     __________________________________________________________________

   Acts 20:7-13

   7. And upon one day of the Sabbaths, when the disciples were come
   together to break bread, Paul disputed with them, being about to take
   his journey on the morrow; and he prolonged his speech until midnight.
   8. And there were many lights in an upper chamber, where they were
   gathered together. 9. And a certain young man named Eutychus, sitting
   in a window, being fallen into a deep sleep, as Paul disputed long
   time, being more overcome with sleep, he fell down from the third loft
   downward, and was taken up dead. 10. And when Paul came down, he fell
   upon him, and embracing him, said, Be not ye troubled, for his soul is
   in him. 11. And when he was gone up, and had broken bread, and had,
   having had long conference until it was day, he departed. 12. And they
   brought the boy alive, and were not a little comforted. 13. But when he
   had taken ship, we loosed to Assos, thence to receive Paul, for so had
   he appointed, being about to go by land;


   7. And in one day. Either doth he mean the first day of the week, which
   was next after the Sabbath, or else some certain Sabbath. Which latter
   thing may seem to me more probable; for this cause, because that day
   was more fit for all assembly, according to custom. But seeing it is no
   new matter for the Evangelists to put one instead of the first,
   according to the custom of the Hebrew tongue, (Matthew 28:1; Luke 24:1;
   John 20:1) it shall very well agree, that on the morrow after the
   Sabbath they came together. Furthermore, it were too cold to expound
   this of any day. For to what end is there mentioned of the Sabbath,
   save only that he may note the opportunity and choice of the time?
   Also, it is a likely matter that Paul waited for the Sabbath, that the
   day before his departure he might the more easily gather all the
   disciples into one place. And the zeal of them all is worth the noting,
   in that it was no trouble to Paul to teach until midnight, though he
   were ready to take his journey, neither were the rest weary of
   learning. For he had no other cause to continue his speech so long,
   save only the desire and attentiveness of his auditory.

   To break bread. Though breaking of bread doth sometimes signify among
   the Hebrews a domestical banquet, yet do I expound the same of the Holy
   Supper in this place, being moved with two reasons. For seeing we may
   easily gather by that which followeth that there was no small multitude
   gathered together there, it is unlikely that there could any supper be
   prepared in a private house. Again, Luke will afterward declare that
   Paul took bread not at supper time, but after midnight. Hereunto is
   added that, that he saith not that he took meat that he might eat, but
   that he might only taste. Therefore, I think thus, that they had
   appointed a solemn day for the celebrating of the Holy Supper of the
   Lord among themselves, which might be commodious for them all. And to
   the end Paul might remedy after a sort the silence of longer absence,
   he continueth his speech longer than he did commonly use to do. That
   which I spake of the great number of men is gathered thence, because
   there were many lights in the upper chamber, which was not done for any
   pomp or ostentation, but only for necessity's sake. For when there is
   no need, it is ambition and vanity which maketh men bestow cost.
   Furthermore, it was meet that all the whole place should shine with
   lights, lest that holy company might be suspected of some wickedness or
   dishonesty. Add also another conjecture, if the chamber had been empty,
   those which were present would not have suffered Eutychus to sit upon a
   window. For it had been filthy licentiousness in despising [403] the
   heavenly doctrine to depart aside into a window, seeing there was room
   enough elsewhere.

   9. When he was fallen into a deep sleep. I see no cause why some
   interpreters should so sore and sharply condemn the drowsiness of the
   young man, that they should say that he was punished for his
   sluggishness by death. For what marvel is it, if, seeing the night was
   so far spent, having striven so long with sleep, he yielded at length?
   And whereas, against his will, and otherwise than he hoped for, he was
   taken and overcome with deep sleep, we may guess by this that he did
   not settle himself to sleep. To seek out a fit place wherein to sleep
   had been a sign of sluggishness, but to be overcome with sleep, sitting
   at a window, what other thing is it but without fault to yield to
   nature? [404] As if a man should faint through hunger or too much
   wearisomeness. Those who being drowned in earthly cares come unto the
   word loathsomely; those who being full of meat and wine are thereby
   brought on [to] sleep; those who are vigilant enough in other matters,
   but hear the word as though they did not pass [care] for it, shall be
   justly condemned for drowsiness; but Luke doth in plain words acquit
   Eutychus, when he saith that he fell down, being overcome with deep
   sleep after midnight.

   Moreover, the Lord meant not only by the sleep, but also by the death
   of this young man to awake and stir up the faith of his, that they
   might more joyfully receive Paul's doctrine, and might keep it deeply
   rooted in their minds. It was, indeed, at the first no small
   temptation, but such as might have shaken even a most constant man full
   sore; for who would have thought that Christ had been chief governor in
   that company wherein a miserable man through a fall became dead? Who
   would not rather have thought this to be a sign of God's curse? But the
   Lord, by applying a remedy, doth forthwith rid the minds of his of all
   perturbation.

   10. He lay down upon him. We know that the apostles, in working
   miracles, did sometimes use certain external rites, whereby they might
   give the glory to God, the author. And now, whereas Paul doth stretch
   himself upon the young man, I think it was done to no other end, save
   only that he might more easily stir up himself unto prayer. It is all
   one as if he should mix himself with the dead man, [405] And,
   peradventure, this was done for the imitation of Elisha, of whom the
   sacred history doth report the same thing (2 Kings 4:34). Yet the
   vehemency of his affection did more move him than the emulation of the
   prophet. For that stretching of himself upon him doth more provoke him
   to crave his life with all his heart at the hands of the Lord. So when
   he embraceth the body of the dead man, by this gesture he declared that
   he offered it to God to be quickened, and out of the text we may gather
   that he did not depart from embracing it until he knew that the life
   was restored again.

   Be ye not troubled. We must note that Paul took great care principally
   for this cause, lest that sorrowful event should shake the faith of the
   godly, and should trouble their minds. Nevertheless, the Lord did, as
   it were, seal up and establish [406] that last sermon which Paul made
   at Troas. When he saith that his soul is in him, he doth not deny that
   he was dead, because by this means he should extinguish the glory of
   the miracle; but the meaning of these words is, that his life was
   restored through the grace of God. I do not restrain that which
   followeth, to wit, that they were greatly comforted through the joy
   which they had by reason of the young man which was restored to life;
   but I do also comprehend the confirmation of faith, seeing God gave
   them such an excellent testimony of his love.

   13. When we had taken ship. It is uncertain why Paul did choose rather
   to go by land, whether it were because sailing might be to him
   troublesome, or that as he did pass by he might visit the brethren. I
   think that he did then eschew the sea for his health's sake. And his
   courtesy is greatly to be commended, in that he spared his companions.
   For to what end did he suffer them to depart, save only that he might
   ease them of the trouble? So that we see that they did strive among
   themselves in courtesy and good turns. They were ready and willing to
   do their duty; but Paul was so far from requiring things straitly [407]
   at their hands, that of his own accord and courtesy he did remit those
   duties which they were ready to do; yea, setting aside his own
   commodity, he commanded them to do that which was for their comfort. It
   is well known that the city Assos is by the describers of countries
   [408] attributed to Troas. The same, as Pliny doth witness, was called
   Appollonia. They say that it was a free city of the AEtolians.
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   [403] ?Spernendae ac respuendae,? in spurning and rejecting.

   [404] ?Naturae infirmitati,? the infirmity of nature.

   [405] ?Perinde agit, acsi se misceret cum mortuo,? he acts just as if
   he were mixing himself up with the young man.

   [406] ?Quasi insculpto sigillo apud eos sancivit,? did sanction to them
   as with the impress of the seal.

   [407] ?Rigidus exactor,? from being a rigid exactor.

   [408] ?Geographis,? geographers.
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   Acts 20:14-21

   14. And when we were come together at Assos, having received him we
   came to him. 15. And sailing thence the day following we came over
   against Chios; and on the morrow we arrived at Samos, and having
   tarried at Trogyllum, we came to Miletus. 16. For Paul purposed to sail
   beyond Ephesus, lest he should spend the time in Asia: for he made
   haste if it were possible for him to keep the day of Pentecost at
   Jerusalem. 17. And having sent messengers from Miletus to Ephesus, he
   called the elders of the church. 18. Who when they were come to him, he
   said unto them, Ye know from the first day wherein I entered into Asia,
   how 1 have been with you at all seasons, 19. Serving the Lord with all
   humility of mind, and with many tears, and temptations, which happened
   to me by the laying in wait of the Jews; 20. So that I have kept
   nothing back which might be for your profit, but did show to you and
   teach you publicly and through every house, 21. Testifying both to the
   Jews and Grecians the repentance which is towards God, and the faith
   which is toward our Lord Jesus Christ.


   16. For Paul purposed. It is not to be doubted but that he had great
   and weighty causes to make haste; not that he made so great account of
   the day, but because strangers did then use to come together to
   Jerusalem out of all quarters. Forasmuch as he did hope that he might
   do some good in such a great assembly, he would not foreslow [neglect]
   the opportunity. Therefore, let us know that the worship of the law
   [409] was not the cause that he made so great haste, but he set before
   his eyes the edifying of the Church; partly that he might show to the
   faithful that the kingdom of Christ was enlarged, partly that if there
   were any as yet strangers from Christ, he might gain them; partly that
   he might stop the mouths of the wicked. [410] Notwithstanding, we must
   note, that he did, in the mean season, provide for other churches. For,
   in sending for the elders of Ephesus to Miletus, he showeth that he did
   not neglect Asia. And whereas they come together when they be called,
   it is not only a token of concord, but also of modesty; for they w