Commentary on Acts — John Calvin

Commentary on Acts · John Calvin

CHAP. XVII.

1 ANd when they had iourneyed through Amphipolis and Appolonia, they came to Theſſalonica, where was a Synagogue of the Iewes.

2 And as his maner was, Paul entred in vntounto them, & three Sabbothes diſputed with them out of the ſcriptures,

3 Opening and alleaging that Chriſt muſt hauehave ſuffred and riſe againe from the dead: and that this is Chriſt, whom, ſaith he, I preach to you.

4 And certaine of them beleeued, and were ioyned to Paule and Silas, & of religious Grecians a great multitude, and of chiefe women not a few.

1 They came to Theſſalonica. We know not why Paul attēpted nothing at Amphipolis & Apollonia, which were notwithſtāding famous cities, as appeareth by Plinie: ſaue only becauſe he followed the ſpirit of God as his guide: & took occaſion by the preſent matter, as occaſion was offered, to ſpeake or hold his peace: & peraduenture he did alſo aſſay to do ſome good there, but becauſe it was without any good ſucceſſe, therfore Luke paſſeth ouer it. And wheras being beaten at Philippos, & ſcarce eſcaping out of great danger, he preacheth Chriſt at Theſſalonica, it appeareth therby how coragious he was to keep the courſe of his calling, and how bold he was euer now & then to enter into new dangers. This ſo inuincible fortitude of minde, & ſuch patient induring of the croſſe, doe ſufficiently declare, that Paul laboured not after the maner of mē, but that he was furniſhed with the heauēly power of the ſpirit. And this was alſo wōderful patiēce in him, in that entring in vntounto the Iewes whoſe vnbridled frowardnes he had ſo often tried, he procedeth to procure their ſaluation But becauſe he knew that Chriſt was giuen to the Iewes for ſaluation, & that hee himſelf was made an Apoſtle vponupon this condition, that he ſhuld preach repē tance & faith, firſt to the Iewes & then to the Gentiles, cōmitting the ſucceſſe of his labor to the Lord, he obeyeth his cōmandment (thogh he had no great hope to do good.) He ſemed before to hauehave taken his laſt farewel of the Iews, whē he ſaid, It was behoueful that the kingdom of god ſhuld be firſt preached to you: but becauſe ye receiue it not, behold we turne to the Gentiles: but that harder ſentence muſt be reſtrayned to that company, who had wickedly reiected the Goſpel when it was offred vntounto them, & made themſelues vnworthy the grace of God. And toward the natiō it ſelf, Paul ceaſſeth not to do his embaſſage: by which example we be taught, that we ought to make ſo greate account of the calling of God, that no vnthākfulnes of men may be able to hinder vsus, but that we proceed to be careful for their ſaluatiō, ſo long as the Lord appointeth vsus to bee their miniſters. And it is to bee thought that euen nowe there were ſome who on the firſt ſabb… refuſed ſound doctrine, but their frowardnes did not hinder him, but that he came againe vponupon other Sabbothes.

2 He diſputed. Luke ſetteth down firſt, what was the ſum of the dlſputatiō: to wit, that Ieſus the ſon of Mary is Chriſt, who was promiſed in times paſt in the law & the prophets, who by the ſacrifice of his death did make ſatisfactiō for the ſins of the world, & brought righteouſnes, & life by his reſurrectiō: ſecōdly how he proued that which he taught. Let vsus hādle this ſecond member firſt. Luke ſaith that he diſputed out of the ſcriptures: therfore the proofes of fayth muſt be…fet frō the mouth of god alone. If we diſpute about matters which cō cern mē thē let human reſōs take place: but in the doctrine of faith, the authority of God alone muſt reigne, and vppon it muſt we depend. All men confeſſe that this is true, that we muſt ſtay our ſelues vppon God alone: yet there be but a few, which heare him ſpeake in the ſcriptures. But and if that maxime take place among vsus; that the ſcripture commeth of God: the rule either of teaching or of learning ought to be taken no where els. Whereby it doth alſo appeare, with what diueliſhe furie the papiſts are driuen, when they denie that there can any certaintie be gathered out of the ſcriptures: and therefore they hold that we muſt ſtand to the decrees of men. For I demaund of them whether Paul did obſerue a right order in diſputing or no? at leaſt let them bluſh for ſhame, that the worde of the Lord was more reuerenced in an vnbeleeuing nation, then it is at this day among them. The Iewes admit Paul & ſuffer him when he diſputeth out of the ſcriptures: the Pope and all his, count it a meere mocke, when the ſcripture is cited: as if God did ſpeak doubtfully there, and did with vaine boughts mocke men. Hereunto is added that bicauſe there is at this day much more light in the ſcripture, and the trueth of God ſhineth there more cleerely, then in the law and prophets. For in the Goſpel Chriſt, who is the ſonne of righteouſnes doeth ſhed out his beam with perfect brightnes vponupon vsus, for which cauſe the blaſphemy of the papiſts is the more intollerable, whiles that they wil make the word of God as yet vncertain. But let vsus know, as faith can bee grounded no where els then in the word of the Lord, ſo we muſt only ſtand to the teſtimonie thereof in al controuerſies.

3 Opening. In this place he deſcribeth the ſum or ſubiect of the diſputation: and he putteth down two members concerning Chriſt, that He muſt hauehave died and riſen againe, & that the ſon of Mary which was crucified is Chriſt. When the queſtion is concerning Chriſt, there come 3. things in queſtion. Whether he be, who he is, & what he is. If Paul had had to deale with the gentiles, he muſt hauehave fet his beginning farther: becauſe they had heard nothing concerning Chriſt: nether do profane mē conceiue that they need a mediator. But this point was out of doubt among the Iewes, to whom the mediator was promiſed: wherefore Paul omitteth that as ſuperfluous, which was receiued by common conſent of al men. But becauſe there was nothing more harde then to bring the Iewes to confeſſe that Ieſus who was crucified was the redeemer, therefore Paul beginneth with this, that it was meet that Chriſt ſhould die: that he may remoue the ſtumbling blocke of the croſſe, and yet we muſt not thinke that he recited the … hiſtory, but he taketh an vndoubted principle, that the cauſes were ſhewed why Chriſte muſt hauehave ſuffered & riſe againe: to wit becauſe he preached of the ruine of mankind, of ſin & of the puniſhment thereof, of the iudgement of God, and of the eternal curſe wherein we be al inwrapped. For euen the ſcripture calleth vsus hither, when it foretelleth the death of Chriſt. As Iſaias ſaith not ſimply that Chriſt ſhould die,Iſa. 53.6. Ib. 5. but plainly expreſſing, becauſe we hauehave al erred, & eueryevery one hath gone his owne way: he aſſigneth the cauſe of his death, that God hath laid vponupon him al our iniquities: that the chaſtiſement of our peace is vppon him, that by his ſtripes we may bee healed: that by making ſatisfaction for vsus, hee hath purchaſed righteouſnes for vsus. So doth DanielDan. 9.24. ſhew the force and fruit of his death in his 9. chapter, when he ſaith that ſinne muſt be ſealed vp, that eternall righteouſneſſe may ſucceed And ſurely there is no more apt or effectuall way to proue the office of Chriſt, then when men being humbled with the feeling of their miſeries, ſee that there is no hope left, vnleſſe they be reconciled by the ſacrifice of Chriſt. Thē laying away their pride, they humbly imbrace his croſſe, wherof they were before both weary & aſhamed. Therfore we muſt come vntounto the ſame fountaines at this day, from which Paul fetteth the proofe of the death and reſurrectiō of Chriſt. And that definition brought great light to the ſecond chapter. It had not beene ſo eaſie a matter for Paul to prooue, and certainely to gather, that the ſonne of Mary is Chriſt, vnleſſe the Iewes had been taught before what manner redeemer they were to hope for. And when that doth once appeare, it doth only remain that thoſe things be applied to Chriſt, which the ſcripture doth attribute to the mediator. But this is the ſumme of our faith, that we know that the ſonne of Marie is that Chriſt & mediator, which God promiſed from the beginning, that done, that we knowe & vnderſtand why he died and roſe againe: that we do not feigne to our ſelues any earthly king: but that we ſeeke in him righteouſnes, and all parts of our ſaluatiō. Both which things Paul is ſaid to hauehave proued out of the ſcriptures: we muſt know that the Iewes were not ſo blockiſh, nor ſo impudent, as they be at this day. Paul might hauehave drawen arguments from the ſacrifices & from all the worſhip of the law, whereat the Iewes narre at this day like dogs. It is wel knowne howe vnſeemelily they rent and corrupt other places of Scripture. At that daye they had ſome curtefie in them: alſo they did ſomwhat reuerence the ſcripture: ſo that they were not altogether ſuch as would not be taught: at this daye the veyle is laid ouer their hearts, ſo that they can ſee no more in the cleere light then moales.

4 Certaine of them beleeued. We ſee here the fruite of Paul his diſputation. He prooued flatly that Ieſus was Chriſt,2. Cor. 3.15. who by his death did appeaſe the fathers wrath for vsus, and whoſe reſurrection is the life of the worlde. Yet onelyonly certaine of the Iewes beleeue: the reſt are blind at noone day, and with deafe eares refuſe the certaine and playne trueth. This is alſo woorth the noting, that whereas onelyonly a fewe Iewes beleeued, a great multitude of the Gretians who were farre farther of, came vntounto the faith. To what end can you ſay they weer nouſſed vp in the doctrine of the law from their childhood, ſaue onelyonly that they might bee more eſtranged from God? Therefore the Lord doth now begin to ſhew ſome tokens of that blindnes in them which the prophetes doe oftentimes denounce vntounto the…. Notwithſtanding he declareth by this that his couenaunt was not in vaine, becauſe he did at leaſt gather ſome of that people vntounto himſelfe, that the ſparkles of the election may ſhyne in the remnaunt, which was ſaued freely. Luke doth moreouer teache that they did not beleeue the ſayinges of Paul onelyonly ſo farre foorth, that they ſubſcribed vntounto them with a cold conſent: but that they did teſtifie their earneſt of affection, becauſe they had ioyned themſelues to Paul and Silas as companions, & prouoked againſt themſelues the hatred of their nation by the free profeſſion of the Goſpel. For what meaneth this adioyning, ſaue only becauſe they profeſſed that they allowed that doctrine which he deliuered, and that they tooke his part? For ther is nothing more contrarie to faith, then if when we knowe the truth of God, we ſtand notwithſtanding in doubt, and are loth to ioyn our ſelues to any ſide. If any man had rather expound it, that they did ioyne them ſelues to Paul and Silas, becauſe they were deſirous to learne, that they might be better inſtructed at home: thereby doth alſo appear the liuely heat of faith: and that doth alwaies continue vnmoueable, that, No man doth truly beleeue in Chriſt, ſaue only he which doth giuegive ouer himſelfe to him, and doth freely and willingly fight vnderunder his banner.

Of religious Grecians a multitude. Becauſe theſe had learned the firſt principles of Godlineſſe, they were neerer to the kingdome of GOD than others who had alwayes layd in the filth of ſuperſtition, Notwithſtanding the queſtion is howe the Grecians came by religion, who beeing bewitched with wicked errours and dotings, were without God:Epheſ. 2.12. as Paul teacheth. But wee muſt knowe that whither ſoeuer the Iewes were exiled, there went with them ſome ſeede of godlineſſe, and there was ſome ſmell of pure doctrine ſpread abrode. For their miſerable ſcattering abroade was ſo turned vntounto a contrarie ende by the wonderfull counſell of God, that it did gather thoſe vntounto the true faith who did wander in errour. And though religion were alſo corrupt among them with manie wicked inuentions: yet becauſe moſt of the Gentiles were wearie of their madneſſe, they were by this ſhort ſumme inticed vntounto Iudaiſme, that, Nothing is more ſafe than the worſhippe of one and the true God. Therefore by religious Grecians vnderſtande thoſe who had ſome taſt of the true and lawfull worſhip of God, ſo that they were not any longer giuen to groſſe Idolatrie. Though as I hauehave ſaid, it is to be thought that it was onelyonly a light and obſcure taſt, which was farre from true inſtruction. Wherefore Luke doth vnproperly giuegive them ſuch an honorable title. But as the Spirite of God doeth ſometimes vouchſafe ſome rude beginning and firſt exerciſe of faith, or the onelyonly preparation the name of faith: ſo they are called in this place Religious, who hauing taken their leaue of Idols, had begun to acknowledge one God.

And though that confuſed or obſcure perſwaſion doth not deſerue of it ſelfe to bee counted religion: yet becauſe it is a ſteppe whereby wee come neerer vntounto God, it taketh the name of the conſequent, as they cal it, or of that which followeth. Yea the blinde and ſuperſtitious feare of God, is ſomtimes called religion: not becauſe it is ſo in deed, but vnproperly, to note the difference betweene a meane worſhip of God, and groſſe and Epicuriſh contempt. Neuertheleſſe, let vsus knowe that the trueth and the ſounde doctrine of the worde of God, is the rule of godlineſſe, ſo that there can be no religion without the true light of vnderſtanding.

5 And the vnbeleeuing Iewes being moued with enuie, and taking to them certaine vacabonds, froward fellowes, and hauing aſſembled the multitude, they made a tumult in the citie: and beſetting the houſe of Iaſon, they ſought to bring them out vntounto the people.

6 And when they had not found them: the drew Iaſon and certain brethren vntounto the gouernours of the citie, crying, Thoſe who hauehave troubled the whole world, are come hither alſo,

7 Whom Iaſon hath receiued privily: and all theſe doe contrary to the decrees of Caeſar, ſaying that there is another king, one Ieſus.

8 And they troubled the multitude and the magistrates of the Citie when they heard theſe things:

9 And when they had receiued ſufficient aſſurance of Iaſon and the rest, they let them goe.

10 And forthwith the brethren ſent forth Paul & Silas by night vntounto Berrhe…, who when they were come they went into the Synagogue of the Iewes.

5 And beeyng mooued with enuie. Wee ſee howe Paule coulde no where erect the kingdome of Chtiſte without ſome conflicte. For ſo ſoone as anye fruite of doctrine appeared, there aroſe perſecution therewithall. But becauſe hee knewe that hee was to warre agaynſt Sathan and the wickedneſſe of the worlde, hee was not onelye hardened againſt all aſſaultes: but hee was more incouraged more couragiouſly to proceede. Therefore all the ſeruauntes of Chriſte muſt bee content with this one example of him, if they ſee that their labour doeth yeelde ſome fruite, they muſt recompence all manner perſecutions with this rewarde. And this place teacheth that the zeale wherewith the vnbeleeuers are carried headlong and ſet on fire, is nothing elſe but furious force: becauſe it is not gouerned by the prudence of the ſpirite, neyther yet with righteouſneſſe or equitie. And though they doe alwayes pretende the name of GOD for an excuſe of their diſordered zeale: yet this hiſtorie doth plainly declare that meere hypocriſie doth reigne inwardly, and that all corners of their hearts are ſtuffed with poiſoned malice. Theſe enimies of Paul did boaſt that they were defenders of the Lawe of God: and that they did hate Paule, and contend with him onelyonly in defence thereof.

Why doe they then arme the wicked, and conſpire togither with them to raiſe tumult? Why then do they alſo before a prophane Magiſtrate bring the Goſpel in that contempt, which might hauehave redounded to the contempt of the Lawe? Such ſedition doeth plainely declare, that they were mooued with nothing leſſe than with deſire to pleaſe God, to bee thus hoat againſt Paul. For to what ende doe they beſet Iaſons houſe, and ſtriue diſorderlie to plucke out Paule thence, ſaue onelie that they may ſet him before the people to bee ſtoned? Therefore let vsus knowe that wicked zeale, which is hoat in ſuperſtitious men, is alwayes infected with hypocriſie and malice. And this is the cauſe that it breaketh out into crueltie without keeping anie meaſure.

Taking to them certaine vacabounds. The Greeke word which Luke vſeth doth ſignifie ſluggards and men whereof there ought no account to be made, who hauing nothing wherwith they could keep themſelues occupied at home, did run vp and downe idle: or bold fellowes and hungrie, who are ready to forſwere themſelues, to raiſe tumults and to be at one end of eueryevery wicked fact. Whereby it doeth likewiſe appeare that their owne conſciences tolde them that they did amiſſe, ſeing they gat wicked men to take their part and to giuegive them their conſent. For ſeing the magiſtrate did fauour them, what did moue them to raiſe that tempeſt, ſaue onelyonly becauſe they had no hope to hauehave any ſucceſſe vnleſſe matters ſhould be out of order and all ſhould be in an vprore? And Luke deſcribeth how ſuch fannes did raiſe ſedition: to wit, they gathered the people togither in troupes, and ſpred abroad their poiſon here & there, vntill they were ſtrong ynough to make an aſſault: which pollicie is too common among ſeditious fellowes, as thoſe cities which are ſubiect to this miſchiefe doe fulwel know.

6 Thoſe men who hauehave troubled the whole worlde. This is the ſtate of the Goſpel, to hauehave thoſe vprores which Satan raiſeth, imputed to it. This is alſo the maliciouſnes of the enimies of Chriſt, to lay the blame of tumults vponupon holy and modeſt teachers, which they themſelues procure. Aſſuredly the Goſpel is not preached to this end that it may ſet men togither by the cares: but rather that it may keepe them in peace being reconciled to God. When Chriſt doth meekely wil vsus there, to come vntounto him, Satan and the wicked, rage. Therefore Paul and Silas might eaſily hauehave defended themſelues: 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 vp quietly. And the Lord meant by their example to teach vsus, that wee muſt not giuegive place to ſlanders & falſe reports, but we muſt ſtand ſtoutly in maintaining the truth, being readie to heare euill for things done well. Wherefore away with the peruerſe wiſedome of ſome, who to the end they may eſcape falſe ſlāders, ceaſe not to betray Chriſt & his goſpel through their trecherous moderation: as though their good name were more precious than Pauls and ſuch like: yea than the ſacred name of God which is not free from blaſphemies.

7 All theſe men &c. The ſecond point of the accuſation is this, that they violate the maieſtie of the Empire of Rome. A great and grieuous crime: yet too impudently forged. Paul and Silas ſought to erect the kingdome of Chriſt which is ſpirituall. The Iewes knewe well that this might be done without doing any iniurie to the Romane empire. They knewe that they meant nothing leſſe, than to ouerthrow the publike eſtate, or to take from Caeſar his authoritie. Therefore the Iewes catch at the pretence of treaſon, that they may oppreſſe the innocent with the enuy of the crime alone. Neither doth Satan ceaſe at this day to bleare mens eyes with ſuch ſmokes and myſts. The Papiſts know fulwell, and they bee ſufficiently conuict before God, that that is more than falſe which they lay to our charge, That we ouerthrow al ciuill gouernment: that Lawes and iudgements are quite taken away: that the authoritie of Kings is ſubuerted by vsus: and yet they be not aſhamed to the end they may make all the whole worlde offended with vsus, falſely to report that we be enimies to publike order. For we muſt note, that the Iewes doe not onelyonly alledge that Caeſars commandements were broken, becauſe Paul and Silas durſt preſume to alter & innouate ſomewhat in religion: but becauſe they ſaid there was another king. This crime was altogither forged. But if at any time religion enforce vsus to reſiſt tyrannicall edicts and commaundementes, which forbid vsus to giuegive due honour to Chriſt, and due worſhippe to God: wee may then iuſtly ſay for our ſelues, that wee are not rebellious againſt kings: for they bee not ſo exalted, that they may goe about like Gyants to pull God out of his ſeat and throne. That excuſe of Daniel was true, that, Hee had not offended the king, whereas notwithſtanding hee had not obeied his wicked commaundement: neither had he iniuried mortall man, becauſe he had preferred God before him. So let vsus faithfully pay to princes the tributes which are due to them, let vsus bee readie to giuegive them all ciuill obedience: but if being not content with their degree, they goe about to plucke out of our hands the feare & worſhip of god, there is no cauſe why any ſhould ſay that we deſpice them: becauſe we make more account of the power and maieſty of God.

8 They raiſed the multitude. We ſee howe vniuſtly the holy men were handled, becauſe they had no place granted them to defend thēſelues, it was an eaſie matter to oppreſſe them, though they were guiltleſſe. We ſee likewiſe that it is no newe matter, for magiſtrates to be carried away with the rage of the people as with a tempeſt, eſpecially when the iniurie toucheth thoſe who are ſtraungers and vnknowen, at whoſe hands they looke for no reward: becauſe they will not come in daunger for nothing. For then they care not for reaſon or equitie, neither doe they heare the matter: but one driueth forwarde an other without any reſiſtance, and all thinges are done out of order, as when they runne vntounto ſome great fire. But it came to paſſe by the ſingular goodneſſe of God, that ſo great heate was ſtayed by and by: for ſo ſoone as the magiſtrates profeſſe that they will knowe farther of the matter, the multitude is appeaſed: aſſurance is taken: and at length the matter is ended.

10 They ſent them out to Berrhea. Heereby it appeareth that Paul his labour brought foorth fruite in a ſmall time: for though the brethren ſend forth him & Silas: yet they adioine themſelues as voluntary companions to their daunger and croſſe by this duetie. But the conſtancie of Paul is vncredible, becauſe hauing had ſuch experience of their ſtubberneſſe and malice of his nation: he doeth neuer ceaſe to trie whether he can bring any to Chriſt: namely, ſeing he knew that he was bounde both to Iewes and Gentiles, no iniurie of men coulde leade him away from his calling. So all the ſeruants of Chriſt muſt ſo wraſtle with the malice of the world, that they ſhake not off Chriſts yoke with what iniuries ſoeuer they be prouoked.

11 And thoſe were noble men among the Theſſalonians, who had receiued the word with all readines of minde, daily ſearching the ſcriptures whether theſe things were ſo.

12 And manie of them beleeued, and honest women which were Grecians, and men not a few:

13 But when the Iewes of Theſſalonica knewe, that Paul did alſo preach the word of God at Berrhea, they came thither alſo mouing the multitudes.

14 And then ſtreightway the brethren ſent forth Paul, that he might goe as it were vntounto the ſea: but Silas and Timotheus remained there.

15 Moreouer thoſe which guided Paul, brought him euen vntounto Athens. And when they had receiued commandement to Silas and Timotheus, that they ſhould come to him with ſpeed, they departed.

11 Did excell in nobilitie. Luke returneth againe vntounto the men of Theſſalonica. The remembrance of Chriſt might hauehave bin thought to hauehave bin 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 ſeede of ſounde doctrine did not wither away, which had neede continually to bee watered that it might ſpring vp. But aftet Pauls departure, it appeared howe effectuall and fruitfull his preaching had beene. For thoſe who had onelyonly taſted of the firſt principles of godlineſſe, doe neuertheleſſe profit and goe forward though hee be abſent, and exerciſe themſelues in the continuall reading of the Scripture. And firſt Luke ſaith that they were of the chiefe families. For the nobilitie whereof hee maketh mention, is referred not vntounto the minde, but vntounto the nation. Some thinke that the men of Berrhea are compared with the men of Theſſalonica, becauſe hee ſaieth eugenesterous, and not in the ſuperlatiue degree eugenestatous. But I thinke that that manner of ſpeech is vſuall and common among the Grecians, which the Latines could not ſo well digeſt. Moreouer hee had ſaide a little before, that certaine principall women beleeued at Theſſalonica, and it is not to bee thought that the men of Berrhea were preferred before thoſe of this Citie. And there is a threefolde reaſon why Luke maketh mention of their excellencie of byrth. Wee knowe howe hardlie men come downe from their high degree, what a rare matter it is for thoſe who are great in the world,Iames 1.11. to vndertake the reproch of the croſſe laying away their pride, and to reioyce in humilitie, as Iames commandeth.

Therefore Luke commendeth the rare efficacie and working of the Spirit of God, when he ſaieth that theſe noble men were no whit hindered by the dignitie of the fleſh, but that embracing the Goſpel, they prepared themſelues to beare the croſſe, & preferred the reproch of Chriſt before the glory of the world. Secondly Luk meant to make known vntounto vsus, that the grace of Chriſt ſtandeth open for all orders and degrees. In which ſenſe Paul ſaith, that God would hauehave al men ſaued: leaſt the poore and thoſe who are baſe do ſhut the gate againſt the rich (though Chriſt did vouchſafe thē the former place).1. Tim. 2.4. Therefore we ſee that noble men and thoſe who are of the common ſort are gathered together, that thoſe who are men of honour & which are deſpiſed grow together into one bodie of the church, that al men in general may humble thēſelues, & extoll the grace of God. Thirdly, Luke ſeemeth to note the cauſe why there were ſo manie added: and the kingdom of Chriſt was in ſuch ſhort time ſo ſpread abroad and inlarged at Theſſalonica. To wit, becauſe that was no ſmal helpe, that chiefe men and men of honour did ſhewe other men the way, becauſe the common ſort is for the moſt part mooued by authority. And though this were no meet ſtay for faith & godlines, yet is it no ſtrange thing for God to bring the vnbeleeuers (who wonder as yet in error) to himſelfe, by crooked, and by wayes.

Receiued the worde. This is the firſt thing which he commendeth in the men of Theſſalonica, that with a willing and ready deſire they receyued the Goſpell. Secondlie, that they confirmed their faith by diligent inquiſition. So that their faith and godlineſſe are commendod in the beginning for forwardneſſe, and in proceſſe they are prayſed for their conſtancie and feruent deſire they had to profit. And ſurely this is the firſt entrance into faith, that we be readie to follow, and that abandoning the vnderſtanding and wiſedome of the fleſhe,1. The. 2.13 wee ſubmit our ſelues to Chriſt, by him to be taught and to obey him. Alſo Paul himſelf in adorning the Theſſalonians with this title, doeth agree with Saint Luke.

As touching the ſecond member, this diligence is no ſmal vertue wherunto Luke ſaith, the faithfull were much giuen, for confirmation of their faith. For many who at the firſt breake out, giuegive them ſelues ſtraightway to idlenes while that they hauehave no care to profite, and ſo looſe that ſmall ſeed, which they had at the firſt. But two inconueniences may bee in this place obiected. For it ſeemeth to be a point of arrogancie, in that they inquire that they may iudge: & it ſeemeth to bee a thing altogether diſagreeing with that readines wherof he ſpake of late…: ſecondly for as much as inquiſition is a ſigne of doubtfulnes: it followeth that they were before indued with no faith which hath alwayes aſſurance & certaintie ioyned and linked with it. VntoUnto the firſt obiection I anſwere, that Luke his words ought not ſo to be vnderſtood, as if the Theſſalonians tooke vppon them to iudge, or as though they diſputed whether the truth of God were to be receiued: they did onelyonly examine Pauls doctrine by the rule and ſquare of the ſcripture, euen as golde is tried in the fire. For the Scripture is the true touchſtone whereby all doctrines muſt be tried. If any mā ſay that this kind of trial is doubtful, foraſmuch as the Scripture is oftentimes doubtful, and is interpreted diuerſe wayes: I ſay, that we muſt alſo adde the iudgement of the Spirit, who is not without cauſe called the Spirit of diſcretion. But the faithfull muſt iudge of euerie doctrine no otherwiſe than out of, and according to the Scriptures, hauing the Spirit for their leader and guide. And by this meanes is refuted that ſacrilegious quippe of the Papiſts, Becauſe there can be nothing gathered certainely out of the Scriptures, faith doth depend onelyonly vponupon the determination of the Church.

For when the ſpirit of God doth commend the men of Theſſalonica, he preſcribeth to vsus a rule in their example. And in vaine ſhould we ſearch the ſcriptures vnles they hauehave in thē light enough to teach vsus. Therfore let this remaine as a moſt ſure maxime, that, No doctrine is worthie to be beleeued, but that which we find to bee grounded in the ſcriptures. The pope will hauehave all that receiued without any more adoe, whatſoeuer he doth blunder out at his pleaſure: but ſhall hee bee preferred before Paul, concerning whoſe preachtng it was lawfull for the diſciples to make inquiſition? And let vsus note that this is not ſpoken of any viſured councell, but of a ſmal aſſembly of men: whereby it doth better appeare that euerye man is called to reade the ſcripture. So likewiſe making of ſearch doth not diſagree with the forwardneſſe of faith: for ſo ſoone as any man doth harken, and being deſirous to learne doeth ſhew himſelfe attentiue: he is now bent and apt to be taught, though hee do not fully giuegive his conſent. For examples ſake, An vnknowen teacher ſhall profes that he doth bring true doctrine: I will come being readie to heare, and my mind ſhall be framed vntounto the obedience of the truth: neuertheleſſe I wil weigh with my ſelfe what manner doctrine it is which he bringeth, neither wil I embrace any thing but the certaine trueth, and that which I know to be the trueth. And this is the beſt moderation, when being faſt bound with the reuerence of God, we heare that willingly and quietly which is ſet before vsus, as proceeding from him. Neuertheles we beware of the ſeducing ſubtletie of men: neither doe our minds throw thē ſelues headlong with a blind rage, to beleeue eueryevery thing without aduiſement. Therefore the ſearching mentioned by Luke, doth not tende to that end, that we may be ſlow and vnwilling to beleeue: but rather readines with iudgement is made the meane betweene lightnes & ſtubbornneſſe. Now muſt we anſweare the ſecond obiection. Faith is contrarie to doubtfulnes: he which inquireth doubteth: therefore it followeth that for as much as the Theſſalonians inquire and make ſearch touching the doctrine of Paul, they were voyde of faith as yet. But the certaintie of faith doth not hinder the confirmation thereof. I call that cō firmation when the trueth of God is more and more ſealed vp in our hearts, whereof notwithſtanding we did not doubt before. For examples ſake, I heare out of the Goſpel that I am reconciled to god through the grace of Chriſt, and that my ſins are purged through his holy blood: there ſhalbe ſome teſtimonie vttered which ſhall make me beleeue this. If afterward I examine and ſearch the ſcriptures more throughly, I ſhal finde other teſtimonies oftentimes, which ſhal not onelyonly help my faith, but alſo encreaſe it and eſtabliſh it, that it may be more ſure and ſetled. In like ſort as concerning vnderſtanding, faith is increaſed by reading the Scriptures. If any man obiect againe, that thoſe men doe attribute but ſmall authoritie to Pauls doctrine, who ſearch the ſcriptures whither theſe things be ſo: I anſwere, that ſuch are the proceedings of faith, that they ſometimes ſeeke for that in the Scripture, whereof they are alreadie perſwaded by God, and hauehave the inward teſtimonie of the ſpirite. And Luke doth not ſay that the faith of the Theſſalonians was in all points perfect: but he doth onelyonly declare how they were brought to Chriſt, and how they did profite in faith, vntill the abſolute building of godlines might he erected among them.

12 And many beleeued. This is not referred vntounto the ſentence next going before, as if thoſe of whom he ſpake beganne to beleeue, making choiſe of ſome of them: for that were an abſurde thing. But Luke his meaning is: becauſe many were added by their example, the Church was increaſed in that Citie. And hitherto hath Luke declared the firſt beginning of the Church of Theſſalonica, leaſt any man ſhould thinke that Pauls labours did periſh through his ſodain and violent departure: for vnles I be much deceiued, he ſheweth for this purpoſe what fruit his preaching brought forth in the other Citie, before he came to the exile of Berrhea.

13 And when the Iewes. We ſee how the Iewes were carried to and fro with ſuch hatred of the Goſpel as coulde neuer be appeaſed. For they doe not onelyonly expell Chriſt ſuriouſly when hee is offered vntounto them at home but when they heare that he is preached elſewhere, they run thither like madde men. But we muſt not ſo much in this place conſider the furie of the nation, as the deſperate malice of Satan who pricketh forward thoſe which be his to trouble the kingdome of Chriſt, and to deſtroy mans ſaluation, & he vſeth them as fannes to raiſe ſedition. Wherfore let vsus know, that when at this day ſo many furious enimies doe ſet themſelues againſt the faithfull miniſters of Chriſt, it is not men which procure the war, but it is Satan the father of lying, who doth goe about all theſe things, that he may ouerthrow the kingdome of Chriſt. And though there be not alwayes the ſame forme in fighting & encountring: yet will Sathan neuer ceaſe to make weary thoſe whom hee knoweth to ſerue Chriſt faithfully either with open war, or ſecreat lying in waite,Iohn 8.44. or domeſticall cumbates.

16 And as Paul waited for them at Athens, his Spirit was ſore grieued in him, foraſmuch as he ſaw the Citie giuen to idolatrie.

17 Therefore he diſputed in the Synagogue with the Iewes and religious men, and in the market daily with thoſe which light vponupon him.

18 And certaine Epicures, and Philoſophers of the ſtoickes diſputed with him, and ſome ſaid, What will this Babler ſay? And otherſome, He ſeemeth to be a declarer of new“or gods. diuels, becauſe he preached to them Ieſus 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 vtterest?

20 For thou bringest certaine new things to our eares. Therefore we will know what theſe things meane.

21 And all the men of Athens and the ſtraungers which were there, gaue themſelues to nothing elſe but to ſpeake or heare ſome new thing.

16 Was ſore grieued. Though Paul whither ſoeuer he came did ſtoutly execute that function of teaching which he knewe was inioyned him: yet Luke ſheweth that he was more incenſed and moued at Athens, becauſe he ſaw idolatrie reigne more there then in any other place for the moſt part. The whole world was then full of Idols: the pure worſhip of God could be found no where: and there were euerie where innumerable monſters of ſuperſtitions, but Satan had made the Citie of Athens more mad than any other Citie, ſo that the people thereof were carried headlong with greater madnes vntounto their wicked & peruerſe rites. And this example is worth the noting that the Citie which was the manſion houſe of wiſedome, the fountaine of all arts, the mother of humanitie, did exceed all other in blindnes and madnes. We know with what commendations wittie and learned men did ſet forth the ſame, and ſhe had conceiued ſo great good liking of her ſelfe that ſhee counted thoſe rude whom ſhe had not pulliſhed. But the holy Ghoſt condemning the whole world of ignorance and blockiſhnes, ſaith that thoſe maſters of liberall ſciences were bewitched with an vnwonted madnes. Whence we gather what mans wit can do in matters which concerne God. Neither neede we doubt of this but that the Lord ſuffered the men of Athens to fal into extreme madnes, that all the worlde might learne by them, and that they might teach all ages that the foreſight and wit of mans minde being holpen with learning and inſtruction doeth altogither dote and is meere fooliſhnes when it commeth to the kingdome of God. They had vndoubtedly their cloakes and colours wherewith they did excuſe their worſhippings how prepoſterous and corrupt ſo euer they were. And yet notwithſtanding it is certain that they did not onelyonly deceiue men with childiſh and friuolous toies, but that they themſelues were deluded ſhamefully with groſſe and filthie iugglings, as if they were depriued of common ſenſe & were altogither blockiſh and brutiſh. And as we learne what manner religion proceedeth from mans vnderſtanding, and that mans wiſedome is nothing elſe but a ſhop of all errours: ſo we may know that the men of Athens being drunke with their owne pride, did erre more filthilie than the reſt. The antiquitie, the pleaſantneſſe and bewtie of the Citie did puffe them vp, ſo that they did boaſt that the Gods, came thence. Therefore foraſmuch as they did pull downe God from heauen that they might make him an inhabitant of their citie: it was meete that they ſhould be thruſt downe into the nethermoſt hell. Howſoeuer it be, the vanitie of mans wiſedome is here marked with eternal infamie by the Spirit of God: becauſe where it was principally reſident, there was the darknes more thicke: idolatry did reigne moſt of al there: and ſatan carried mens minds too and fro more freely by his mockes & iugling. Now let vsus come vntounto Paul. Luke ſaieth, foraſmuch as hee ſaw the Cittie ſo giuen to Idolatrie, his Spirite waxed hote or was moued: where he doth not attribute vntounto him indignation onelyonly, neither doeth he onelyonly ſay that he was offended with that ſpectacle, but he expreſſeth the vnwonted heat of holy anger, which ſharpned his zeale, ſo that he did addreſſe himſelfe more feruently vntounto the worke. And here we muſt note two things. For in that Paul was wroth when he ſaw the name of God wickedly prophaned, & his pure worſhip corrupted: he did thereby declare that nothing was to him more precious than the glorie of God. Which zeal ought to be of great force among vsus: as it is in the Pſalme,Pſal. 69.10. 2. Pet. 2.8. The zeal of thine houſe hath eatē me vp. For is is a common rule of al the godly, that ſo ſoone as they ſee their heauenly father blaſphemed, they be ſore vexed: as Peter teacheth that the godly man Lot, becauſe he could not cure moſt filthie facts, did vex his heart. And teachers muſt aboue all other be feruent: as Paul ſaith,2. Cor. 11.2. that hee is gealous that he may retain the church in true chaſtity. And thoſe who are not touched whē they ſee and heare God blaſphemed, & do not only wink therat, but alſo careleſly paſſe ouer it, are not worthie to be counted the childrē of god, who at leaſt doe not giuegive him ſo much honour as they doe to an earthly father. Secondly we muſt note that he was not ſo greeued, that being caſt downe through deſpaire, he was quite diſcouraged, as wee ſee moſt men to be far from waxing hoat or being moued, when they ſee the glorie of God wickedly profaned, that in profeſſing and vttering ſorow and ſighing, they do notwithſtanding rather waxe profane with others, then ſtudie to reforme them. Neuertheleſſe they hauehave a faire cloake for their ſluggiſhneſſe, that they will not procure any tumult when they are like to do no good. For they thinke that their attempts ſhall bee in vaine, if they ſtriue againſt the wicked and violent conſpiracy of the people. But Paul is not only not diſcouraged with weariſomnes, neither doth he ſo faint by reaſon of the hardnes of the matter, that he doth caſt from him his office of teaching: but he is pricked forward with a more ſharp prick to maintaine godlineſſe.

17 With the Iewes and religious men. It was an ordinarie thing with Paul whereſoeuer the Iewes had Synagogues, there to begin, & to offer Chriſt to his owne nation. After that, he went to the Gentiles, who hauing taſted of the doctrine of the law, though they were not as yet thorowly nouſled vp in true godlines, did notwithſtanding worſhip the god of Iſrael, & beeing deſirous to learne did not refuſe thoſe thinges which they knew were taken out of Moſes & the prophets: and becauſe ſuche aptnes to be taught was an entrance vntounto 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 neerer vntounto the true God: for they be called religious. But let vsus remember that they bee diſtinguiſhed from others by this marke, that all the religion of the world may be brought to nought. Thoſe are called worſhippers of God ſpiritually, who gaue their name to the god of Iſrael: religion is attributed to them alone, therefore there remaineth nothing els for the reſt, but the reproch of Atheiſme, howſoeuer they toyle and moile in ſuperſtition. And that for good coſiderations, for of whatſoeuer pompe the Idolaters make boaſt, if their inward affection be examined, there ſhalbe nothing found there but horrible contempt of god: and it ſhall appeare that it is a meere feigned colour wherwith they goe about to excuſe their Idols.

18 They reaſoned with him. Luke addeth nowe that Paul had a combate with the Philoſophers: not that he ſet vponupon them of ſet purpoſe, for aſmuch as he knew that they were euen borne only to braule and cauill: but hee was inforced to enter ſuche a conflict contrary to his purpoſe: as Paul himſelf commandeth godly teachers to be furniſhed with ſpirituall weapons, wherewith they may valiantly defend the truth, if any enemies ſet themſelues againſt it. For it is not alwayes in our choyſe to make choiſe of thoſe with whom we will deale:Tit. 1.9. but the Lorde doeth often ſuffer ſtubborne and importunate mē to ariſe, to exerciſe vsus, that by their gainſaying the truth may more plainely appeare: Neither is it to be doubted but that the Epicures, according to theyr wonted frowardnes, did trouble the holy man: and that the Stoicks truſting to their ſub till quips and cauils, did ſtubbornly deride him: yet the ende ſhall ſhewe that he did not diſpute ſophiſtically, neither was he caried away vntounto anie vnprofitable and contentious diſputation: but did obſerue that modeſtie which hee himſelfe commaundeth elswhere: and thus muſt wee doe that by refuting meekely and modeſtly vaine cauellings, wee maye vtter that which is ſound and true: and we muſt alwayes auoid this danger, that ambition or deſire to ſhewe our wit, doe not inwrap vsus in ſuperfluous and vain contentions. Furthermore Luke maketh mention of two ſects, which, though they were the one contrary to the other, had notwithſtanding their contrary vices. The Epicures did not only deſpiſe liberal arts: but were alſo open enemies to them. Their philoſophie was to feign that the Sun was two foot broad, that the world was made ex atomis, or of things which were ſo ſmall that they could not be diuided or made ſmaller: & by deluding men thus, to blot out the wonderful workmanſhip which appeareth in the creatiō of the world: if they wer a thouſand times conuict, they were as impudent as dogs. Though they did in a word confeſſe that there be gods: yet they did imagine that they were idle in heauen, and that they were wholy ſet vponupon pleaſure, & that they were bleſſed only bicauſe they wer idle. As they did denie that the world was created by God, as I hauehave ſaid of late: ſo they thought that mans affaires were toſſed to and fro without any gouerning, & that they were not gouerned by the celeſtiall prouidence. Pleaſure was their felicitie, not that vnbrideled & filthie pleaſure, yet ſuch as did more & more corrupt men by her enticements, being alreadie of their owne accorde bent to pāper the fleſh. They counted the immortality of their ſouls, but a fable, whereby it came to paſſe that they gaue them ſelues libertie to make much of their bodies. As for the Stoicks, though they ſaid that the world was ſubiect to the prouidence of god, yet did they afterward thorow a moſt filthie ſurmiſe, or rather doting, corrupt that point of their doctrine. For they did not graunt that God did gouerne the worlde by counſel, iuſtice, and power, but they forged a Labyrinth of the compaſſe or agreement of the cauſes, that God himſelf being bound with the neceſſitie of fate or deſtinie, might be carried violently with the frame of heauen: as the Poets do tie & fetter their Iupiter with golden fetters: bicauſe the fates or deſtinies do gouern when hee is about ſomething els. Though they placed felicitie in vertue, they knew not what true vertue was, & they did puffe vp men with pride, ſo that they did deck thēſelues with that which they took from God. For though they did al abaſe the grace of the holy ghoſt, yet was there no ſect more proude. They had no other fortitude, but a certain raſh and immoderate fierceneſſe,

Therefore there was in Paul wonderful force of the Spirit, who ſtanding amidſt ſuch beaſtes, which ſought to pull him too and fro, ſtoode firme in the ſound ſynceritie of the Goſpel: and did valiantly withſtand and endure, as well the dogged malapertnes of the former ſect, as the pride and craftie cauillings of the other. And hereby we ſee more plainly, what ſmall agreement there is betweene the heauenly wiſedome and the wiſedome of the fleſh. For though the whole multitude were offended with the goſpel: yet the Philoſophers were captaines and ſtanderdbearers in aſſaulting the ſame. For that did principally appeare in them, which Paul himſelfe ſpeaketh of the wiſedome of the fleſh, that,1. Cor. 1.11. It is an enimy to the croſſe of Chriſt: ſo that no man can be fit to learn the principles of the Goſpel vnleſſe he firſt abandon the ſame.

Other ſome ſaid. Luke ſetteth before vsus two ſorts of men: which both were farre from godlineſſe: and yet the one ſort is worſe than the other. Thoſe who are deſirous to heare that againe which they call newe, firſt they are mooued not with any right deſire to learne, but with vaine curioſitie. Secondly they thinke vnhonourablie of the worde of God, in that they count it prophane noualtie. Yet becauſe they giuegive eare, and that being in doubt, vntill they may know farther of the matter, they are not quite paſt hope. But the reſt who proudly refuſe that which is offered, yea condemne it reprochfully, do ſhut the gate of ſaluation againſt themſelues. For this railing did proceede from monſtrous pride, what meaneth this Babler? Becauſe they neither vouchſafe to heare Paule, & alſo reprochfully refuſe him, as if he were ſome common ieſter. Moreouer they do not loath his doctrine through raſh zeale: but do openlie tread vnderunder foot that which is brought vntounto them concerning religion, though as yet they know it not: becauſe theſe are aſhamed to learn any thing of a baſe and obſcure fellowe, who had hitherto profeſſed themſelues to be teachers of all the whole world.

A declarer of new diuels. They doe not take diuels in euill part, as the Scripture vſeth to do: but for the leſſer gods or angels, who they thought were in the midſt betweene the higheſt God and men, whereof Plato maketh mention oftentimes. As touching the ſumme of the matter we muſt note that thoſe things which Paul ſpake concerning Chriſt and the reſurrection, ſeemed to them to be new diuels. 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 mediatour: becauſe it teacheth vsus to ſeeke for ſaluation only at his hands: becauſe it commādeth vsus to ſeeke remiſſion of our ſins in his death, wherby we may bee reconciled to God: becauſe it teacheth that men are renewed & faſhioned againe by his ſpirit, who were before prophane, & ſlaues to ſin, that they may begin to liue righteouſly & holilie. Again, becauſe frō ſuch beginnings as do plainly declare that the kingdome of God is ſpiritual, it lifteth vp our minds at length vntounto the hope of the reſurrection to come. For as concerning other things though the Philoſophers do not reaſon purely yet they ſay ſomwhat. Yea they ſpeak much concerning eternal life & the immortality of the ſoul: but as touching faith which ſheweth free reconciliation in Chriſt: & regeneration, whereby the Spirit of God doth reſtore in vsus the image of God: concerning calling vponupon God, and the laſt reſurrection not a word.

19 They brought him to Mars ſtreet. Though this were a place appointed for iudgement, yet Luke doth not meane that Paul was brought before the ſeat of the iudges, that he might plead his cauſe before the iudges of Mars ſtreet: But that hee was brought thither, where was moſt commonly a great aſſēblie of people, that the ſerious diſputation might be had before a great and famous audience. And admit we graunt that he was brought before the iudgement ſeat: yet the end doeth declare that he was not preſented to the iudges, but that hee had free libertie to ſpeake as before an audience. And that which followeth ſhortly after touching the nature and conditions of the men of Athens, doth ſufficiently declare that their curioſitie was the cauſe, that Paul had ſuch audience giuē him: that he had ſuch a famous place granted him to preach Chriſt in: that ſo many came togither. For in any other place it had bin a crime worthy of death, to ſpeake in the market or in any other publike place, hauing gathered a companie of people togither, but there becauſe thoſe who did carrie about trifles, had libertie granted thē to prate by reaſon of the immoderate deſire they had to heare newes: Paul was permitted to intreat of the miſteries of faith, being requeſted.

Gaue themſelues to nothing elſe. The two vices which Luke reciteth, do almoſt alwaies go togither. For it falleth out ſeldome, that thoſe who are deſirous of noualties, are not alſo bablers. For that ſaying of Horace is moſt true, Flie a demander of questions, for the ſame is alſo a blab. And ſurely wee ſee that curious men are like rent Barrels. Furthermore both vices came of idlenes: not only becauſe the Philoſophers ſpent whol dayes in diſputing: but becauſe the common ſort was too much ſet vponupon noualty: neither was there any crafts man ſo baſe there, which would not thruſt in himſelf to ſet in order the ſtate of Grecia. And ſurely that which Luk ſaith here is witneſſed by al writers both Greeke & Latin, that there was nothing more light, couetous, or froward than that people. Wherefore there could neuer be any certaine gouernment ſet downe in that Citie, which was notwithſtanding the myſtres of ſciences. Therfore in principal power, they had notwithſtanding no long liberty: neither did they euer ceaſe off from attempting things & making many hurliburlies, vntil they brought themſelues & al Grecia to vtter ruine. For whē their ſtate was decaied, yet did not they forſake their boldnes. Therefore Cicero doth laugh at their folly, becauſe they did no leſſe fierſely ſet forth their decrees then, than whē they were lords ouer Grecia. Now though there were ſmal hope to do any good among curious mē: yet Paul did not neglect the opportunity, if peraduenture he might gain ſome of a great cō panie to Chriſt. Neither was this any ſmall praiſe for the Goſpel, in the moſt noble place of the Citie, and as it were in a common Theatre, to refute and openly to reproue, all forged and falſe worſhippings; which had reigned there euen vntill this day.

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 & beholding your maner of worſhippings, I found alſo an altar wherein was written, To the vnknowen God. Therefore whom you worſhippe ignorantly, him doe I preach vntounto you.

24 God who hath made the worlde, and all thinges which are therein, ſeeing hee is Lord both of heauen and earth, dwelleth not in temples made with hands:

25 Neither is he worſhipped with mens hands, needing any thing: ſeing that he giueth to all life and breath through all things.

22 Men of Athens. We may diuide this Sermon of Paul into fiue members. For though Luke doth onlie briefly touch thoſe things which he ſet downe in many words: yet I do not doubt but that he did comprehend the ſumme: ſo that he did omit none of the principall points. Firſt Paul layeth ſuperſtition to the charge of the men of Athens, becauſe they worſhip their gods at all a very venture: ſecondly he ſheweth by naturall arguments, who and what God is, and how he is rightly worſhipped. Thirdly, he inueigheth againſt the blockiſhneſſe of men: who thogh they be created to this end, that they may knowe their creator and maker, yet doe they wander and erre in darkneſſe like blind men. Fourthly, he ſheweth that nothing is more abſurd than to draw anie purtrature of God, ſeeing that the mind of man is his true image: in the firſt place he deſcendeth at length vntounto Chriſt and the reſurrection of the dead. For it was requiſit to handle thoſe foure points generally, before he did deſcend vntounto the faith of the Goſpel.

As it were more ſuperſtitious. The Grecians doe oftentimes take deiſidaimoniā in good part: notwithſtanding it doth ſomtimes ſignifie immoderate fear, wherwith ſuperſtitious men do carefully torment thēſelues, whiles that they forge to themſelues vain douts. And this ſeemeth to be the meaning of this place, that the men of Athens paſſe all meaſure in worſhipping god, or that they do not perceiue what maner work moderation ſhould be: as if he ſhoulde ſay, that they deale very vndiſcretly in that they weary them ſelues in going by waies, thus muche touching the wordes: now to the matter. He proueth by this one reaſon that all the worſhippings of the men of Athens are corrupt: becauſe they be vncertaine what gods they ought to worſhip, becauſe they take in hande raſhlie and vnaduiſedly diuers rites, and that without meaſure. For in that they had ſet vp an altar to the vnknowen God, it was a token that they knew no certainty, they had in deed a great cōpany of gods wherof they ſpake much: but when as they mixe them with vnknowen gods, they confeſſe by this that they know nothing of the true diuinitie. Furthermore, whoſoeuer doth worſhip god without any certaintie, he worſhippeth his owne inuentions in ſteed of God. Howſoeuer credulous mē do flatter themſelues: yet neither doth god allow any religion without knowledge and truth, neither ought it to bee counted holy and lawfull. Yea how proud ſoeuer they be, yet becauſe they doubt in their conſciences, they muſt needs be conuict by their own iudgement. For ſuperſtition is alwaies fearful, & doth euer now & then coyne ſome new thing▪ therfore we ſee how miſerable their cōditiō is, who hauehave not the certain light of the truth, becauſe they do both alwayes dout in themſelues, and looſe their labour before God. Notwithſtanding we muſt note that the vnbeleeuers whiles that they ſometimes make themſelues blinde thorow voluntary ſtubornnes, & are ſometimes amid diuers and manifold douts, ſtriue & fight with thēſelues: oftentimes they do not only flatter themſelues: but if any man dare mutter againſt their folly, they rage cruelly againſt him: the diuell doeth ſo bewitch them, that they thinke nothing to be better, than that which pleaſeth them. Neuertheleſſe if ther ariſe any doubt, if any ſeducer put vp his head, if any newe folly begin to appeare, they do not only wauer being in dout, but alſo of their own accord offer themſelues to be carried hither and thither. Whereby it appeareth that neither in iudgement, neither in quiet ſtate of minde, they ſtay and reſt in the common cuſtome of worſhipping God: but that they droup like drunken men. But carefulnes & doutfulnes which doeth not ſuffer the vnbeleeuers to flatter and pleaſe themſelues, is better thē ſuch amaſednes. Finally thogh ſuperſtition bee not alwaies feareful: yet foraſmuch as it is inwrapt in diuers errors, it diſquieteth mens minds, & doth prick them with diuers blind torments. This was the cauſe that the men of Athens did mixe their domeſticall Gods (whom they thought they knew becauſe in their vaine opinion they had inuented them) with vnknown gods. For thereby appeareth their vnquietneſſe, becauſe they confeſſe that they hauehave not as yet done as they ought, when they hauehave done ſacrifice to the familiar Gods, which they had receiued of their fathers, & whō they called their country gods. Therfore to the end Paul may pluck out of their minds all vain & falſe perſwaſiōs, hee taketh this maxime, that they know not what they worſhippe, neither hauehave they any certain diuine power. For if they had known any god at al, being cō tent with him, they wold neuer hauehave faln away vntounto vnknown gods, foraſmuch as the knowledge of the true God alone is ſufficient for the aboliſhing of all idols.

23 To the vnknowen god. I can wel graunt that this altar was dedicated to all ſtrange gods: yet I cānot yeelde to that which Ierome ſaith, that Paul did by a certain holy wilines attribute that to one God which was writtē of many. For ſeing the ſuperſcriptiō was cōmō in eueryevery mans mouth, ther was no place for ſubtiltie: why did he then chāge the plural nūber? ſurely, not that he might deceiue the men of Athens: but bicauſe the matter did ſo require, he ſaid, that he brought doctrin cōcerning an vnknown god. And after he hath ſhewed that they are deceiued, bicauſe they knew not what god they ought to worſhip, & had no certain Godhead in a great heap of gods: he doth now inſinuat himſelf, & doth purchaſe fauor for his doctrine: becauſe it was an vniuſt thing to reiect that which was vttered cōcerning a new god, to whō they had alredy giuen ouer thēſelues: & it was far better firſt to know him, then raſhly to worſhip him whō they knew not. Thus doth Paul return again to that principle, that god cānot be worſhipped rightly, vnleſſe he be firſt made knowen. But here may a queſtion be moued: How he ſaith that god was worſhipped at Athens, who doth refuſe al worſhippings which are not agreable to the preſcript of his law: yea he pronounceth that al that is idolatrie, which men inuent without his woorde? If God allow no woorſhip, but that which is agreeable to his woorde, howe doth Paule giuegive this praiſe to men, who did dote without meaſure, that they woorſhipped God? For Chriſt in condemning the Samaritanes is content with this one principle in that they woorſhippe GOD without knowledge:Ioh. 4.22. and yet they did boaſt that they worſhipped the God of Abrahā. Then what ſhall we ſay of the men of Athens, who hauing buried and quite put out the remembrance of the true God, had put in place of him Iupiter, Mercurie, Pallas and all that filthierable? I aunſweare that Paul doth not in this place commend that which the men of Athens had done: but taketh from their affection though it were corrupt, free mattet for teaching.

24 God who hath made the world. Paul his drift is to teach, what God is. Furthermore becauſe he hath to deale with prophane men, he draweth proofes from nature it ſelfe: for in vaine ſhould he hauehave cited teſtimonies of Scripture. I ſaid that this was the holy mans purpoſe to bring the men of Athens vntounto the true God. For they were perſwaded that there was ſome diuinity: only their prepoſterous religion was to be reformed. Whence we gather that the worlde doeth goe aſtray through bending crooks & boughts, yea that it is in a meere labyrinth, ſo long as there remaineth a confuſed opinion concerning the nature of God. For this is the true rule of godlines, diſtinctly & plainly to know who that God whō we worſhip, is. If any man wil intreat generally of religion, this muſt be the firſt point, that there is ſome diuine power or godhead which men ought to worſhip. But becauſe that was out of queſtion, Paule deſcendeth vntounto the ſecond point, that The true God muſt be diſtinguiſhed from all vaine inuentions. So that he beginneth with the definition of God, that he may thence proue how he ought to be worſhipped: becauſe the one dependeth vponupon the other. For whence came ſo many falſe worſhippings, and ſuch raſhnes to increaſe the ſame often times, ſaue onelyonly becauſe al men forged to themſelues a God at their pleaſure? And nothing is more eaſie then to corrupt the pure worſhip of God, when men eſteeme God after their ſenſe and wit. Wherfore there is nothing more fit to deſtroy all corrupt worſhippings, then to make this beginning and to ſhew, of what ſort the nature of God is. Alſo our Sauiour Chriſt reaſoneth thus. Ioh. 4.Ioh. 4.24. God is a ſpirit. Therefore he alloweth no other worſhippers, but ſuch as worſhip him ſpiritually. And ſurely he doth not ſubtilly diſpute of the ſecret ſubſtance 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 witte, that he dwelleth not in temples made with hands. For ſeeing that it appeareth plainly by the creation of the worlde, that the righteouſnes, wiſedome, goodnes and power of God, doth reach beyonde the bounds of heauen and earth: it followeth that he can be included and ſhut vp within no ſpace of place.

Notwithſtanding this demonſtration ſeemeth to hauehave been in vayn, becauſe they might readily hauehave ſaide, that images and pictures were placed in temples to teſtifie gods preſence: and that none was ſo groſſe but that hee knewe that GOD did fulfill all thinges. I aunſweare that that is true which I ſaid a little before, that idolatrie is contrary to it ſelfe. The vnbeleeuers ſaid that they worſhipped the gods before their images: but vnleſſe they had tyed the godhead and power of God to Images, & had hoped to be holpen thereby, woulde they hauehave directed their prayers thither? Hereby it came alſo to paſſe that one temple was more holie then another. They ran to Delphos that they might fet the oracles of Apollo thence: Minerua had her ſeate and manſion at Athēs. Now we ſee that Paul doth touch that falſe opinion, whereby men hauehave alwaies bin deceiued: becauſe they feined to themſelues a carnall God. This is the firſt entrance into the true knowledge of god, if we go without our ſelues, & do not meaſure him by the capacitie of our minde. Yea if we imagin nothing of him according to the vnderſtāding of our fleſh, but place him aboue the world, & diſtinguiſh him from creatures. From which ſobriety the whole world was alwaies far: becauſe this wickednes is in men naturally to deforme Gods glory with their inuentions. For as they be carnal & earthie, they will hauehave one that ſhal be aunſwerable to their nature. Secondly after their boldneſſe they faſhion him ſo as they may comprehend him. By ſuch inuentions is the ſincere & playn knowledge of God corrupt:Rom. 1.29. yea his trueth as ſaith Paule is turned into a lye. For who ſoeuer doth not aſcend high aboue the world, he apprehēdeth vain ſhadowes & ghoſts inſteed of God. Againe vnles wee be carried vp into heauen with the wings of faith, we muſt needs vaniſh away in our owne cogitations. And no maruel if the gentiles were ſo groſly deluded and deceiued, to include God in the elements of the worlde, after that they had pulled him out of his heauenly throne: ſeing that the ſame befel the Iewes, to whom notwithſtanding the Lord had ſhewed his ſpiritual glory.Iſai. 66.1. For it is not without cauſe that Iſaias doth chide thē for including God within the walles of the tēple. And we gather out of Steuē his ſermon,Cha. 7.46. that this vice was common to al ages, which ſermon is ſette down by Luke in the 7. chapter. If any man asked the Iewes whoſe groſnes the holy ghoſt reprooueth, if they thought that God was included in their temple: they would ſtoutly hauehave denied that they were in anie ſuch groſſe errour. But becauſe they did onelyonly beholde the Temple and did riſe no higher in their mindes, & truſting to the temple, 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 mā. For that is true which I ſaide euen now, that ſuperſtition is contrary to it ſelfe, and that it doth vaniſh away into diuers imaginations. Neither hauehave the papiſts at this day any defence ſauing that wherwith the gentiles went about in times paſt to paint or couer their errors after a ſort. In ſumme, ſuperſtition doth feigne that God dwelleth in temples made with hands, not that it wil ſhut him vp as it were in a priſon: but becauſe it doth dreame of a carnal or fleſhly God, and doth attribute a certayne power to idols, & doth trāſlate the glory of God vntounto externall ſhowes.

But if God doe not dwell in Temples made with hands: why doth he teſtifie in ſo many places of Scripture, that he ſitteth between the Cherubines, and that the Temple is his eternall reſt? I anſwere, As he was not tyed to any place, ſo he meant nothing leſſe than to tye his people to earthly ſignes, but rather he commeth downe to them that he might lift them vp vntounto himſelfe. Therefore thoſe men did wickedly abuſe the Temple and the arke,2. Reg. 19.15. Pſal. 80.2. Pſal. 132.14. who did ſo behold thoſe things that they ſtaied ſtil vponupon earth, and did depart from the ſpirituall worſhip of God. Hereby we ſee that there was great difference betweene thoſe tokens of Gods preſenſe which men indented to themſelues vnaduiſedly, & thoſe which were ordained by God: becauſe men do alwaies incline dounward, that they may lay hold vppon God after a carnall manner: but God by the leading of his word doth lift them vpward. OnelyOnly he vſeth midle ſignes and tokens, whereby he doth inſinuate himſelfe with ſlowe men, vntill they may aſcend into heauen by degrees and ſteps.

25 Neither is he worſhipped with mans hands. The ſame queſtion which was anſwered of late concerning the temple, may now be obiected touching ceremonies. For it ſeemeth that that may be tranſlated vntounto the worſhippings of the lawe of Moſes, which Paul condemneth in the ceremonies of the Gentiles. But we may readily anſweare that the faithfull did neuer properly place the worſhip of God in ceremonies: but they did only count them helpes wherewith they might exerciſe themſelues according to their infirmitie. When they did ſlea beaſts, offred bread and drinke offereringes, light torches and other lights, they knew that godlineſſe was not placed in theſe thinges, but being holpen by theſe, they did alwaies looke vntounto the ſpirituall worſhip of God, and they made account of it alone. And God himſelfe ſaith plainely in many places that he doth not paſſe for any externall or viſible thing, that ceremonies are of themſelues of no importaunce, and that hee is worſhipped no other wiſe but by faith, a pure conſcience, by prayer and thankefulneſſe. What did the Gentiles then? To wit, when they erected images, they offered incenſe, they ſet foorth plaies, and laid their couſhins before their idols, they thought they had fulfilled the offices of godlineſſe excellent well. Not only the philoſophers, but alſo the poets doe ſometimes deride the follie of the cōmon people, becauſe they did diſorderedly place the worſhip of God in the pompe and gorgeouſnes of ceremonies. That I maye omit infinite teſtimonies, that of Perſius is wel knowne,

Tell me yee Prieſts to ſacred rites, what profite golde doth bring?

The ſame which Venus puppets fine, Certes no other thing.

Why giuegive not we to Gods, that which the bleare eyde iſſue could,

Of great Meſſala neuer giuegive, from out their diſh of gold?

Right iuſtly deemde a conſcience cleere, and heauenly thoughts of minde.

A breaſt with mildnes ſuch adornde, as vertue hath aſſingde.

Let me in temples offer theſe,

Then ſacrifice the Gods ſhal pleaſe.

And vndoubtedly the Lord cauſed profane men to vtter ſuch ſpeeches, that they might take away all colour of ignorance. But it doth plainely appeare that thoſe who ſpake thus, did ſtraightway ſlide back again vntounto cōmon madnes: yea that they did neuer throughly vnderſtand what this meant. For thogh thoſe who paſſe the common people in wit, be inforced to confeſſe that bare ceremonies are in no eſtimation: yet it is vnpoſſible to pull from them this perſuaſiō, but that they will think that they be a part of the diuine worſhip. Therfore the more diligently they giuegive themſelues to ſuch vanities, they doe not doubt but that they doe the duties of godlineſſe wel. Therfore becauſe all mortall men from the higheſt to the loweſt do thinke that GOD is pacified with externall things, and they will with their owne workes fulfill their dutie towards him, that doth Paul refute. There is alſo a reaſon added, becauſe ſeeing he is Lord of heauen and earth, he needeth nothing becauſe ſeeing that hee giueth breath and life to men, hee can receiue nothing of them againe. For what can they bring of their owne, who being deſtitute of all good thinges, hauehave nothing but of his free goodnes? yea who are nothing but by his meere grace: who ſhal forthwith be brought to nought, if he withdraw the Spirit whereby they liue. Whereuppon it followeth that they are not onelyonly dull but too proude if they thruſt in themſelues to worſhip God with the workes of their owne hands. For whereas hee ſaieth that almes and the duties of louelove are ſweete ſmelling ſacrifices, that muſt be diſtinguiſhed frō the matter which wee hauehave now in hand, where Paul doth only intreat of the ceremonies, which the vnbeleeuers put in place of the ſpirituall worſhip of God. By life and breath is meane the life which men liue ſo long as the ſoule and body are ioyned togither. Touching the end of the ſentence though ſome Greeke bookes agree in this reading, cata panta Through all things: yet that ſeemeth to me more agreeable which the old interpreter hath; ca…ta panta, And all things: becauſe it is both plainer, and doth alſo containe a more perfect and ful doctrin. For thence we do better gather that men hauehave nothing of their owne. And alſo certaine Greeke coppies agree thereto.

26 And hath made of one blood all mankinde, to dwell vppon all the face of the earth, and hath appointed the times before determined, and the bounds of their habitation.

27 That they might ſeeke God if peraduenture they maye grope him and finde him: though he be not farre from eueryevery one of vsus.

28 For in him we liue, moue, and hauehave our being: as certaine of your Poets ſaid. For we be alſo his generation.

29 Therefore ſeeing we bee the generation of God, we muſt not thinke that the Godhead is like to golde, or ſiluer, or to ſtone grauen by the cunning cogitation of man.

26 And he hath made of one blood. Paul doth now ſhew vntounto the men of Athens to what end mankind was created, that he may by this meanes inuite and exhort them to conſider the end of their life. This is ſurely filthy vnthankfulnes of men, ſeeing they all inioy the common life, not to conſider to what end God hath giuen them life. And yet this beaſtly blockiſhnes doth poſſeſſe the more part, ſo that they doe not conſider to what end they be placed in the world, neither doe they remember the creator of heauen and earth, whoſe good things they doe deuour. Therfore after that Paul hath intreated of the nature of God, he putteth in this admonition in due ſeaſon, that men muſt be very carefull to knowe God: becauſe they be created for the ſame end, and borne for that purpoſe. For he doth briefly aſſigne vntounto them this cauſe of life, to ſeeke God. Againe for as much as there was not one kinde of religion only in the world, but the gentiles were diſtract into diuers ſectes, he telleth them that this varietie came from corruption. For to this ende in my iudgement, tendeth that, when hee ſaieth, that all were created of one blood. For conſanguinitie & the ſame originall ought to hauehave bin a bōd of mutual conſent among thē. But it is religion which doth moſt of all ioyne men together, or cauſe them to fly one anothers companie: whervppon it followeth, that they be reuolted from nature, who diſagree ſo much in religiō & the worſhip of god. Bicauſe wherſoeuer they be born, & whatſoeuer place of the world they inhabite, they hauehave al one maker and father, who muſt be ſought of al men with one conſent. And ſurely neither diſtaunce of places, nor boundes of countries, nor diuerſitie of manners, neither any cauſe of ſeparation among men doeth make God vnlike to himſelfe. In ſumme, he meant to teach that the order of nature was broken, when as religion was pulled in peeces among them: & that that diuerſitie which is among them, is a teſtimonie that godlineſſe is quite ouerthrowen: becauſe they are fallen away from God the father of al, vponupon whom al kinred dependeth.

To dwel vponupon the face of the earth. Luke doth briefly gather as hee vſeth to doe, the ſumme of Paul his ſermon. And it is not to be doubted, but that Paul did firſt ſhew that men are ſet here as vponupon a Theatre, to beholde the woorkes of God, and ſecondly, that he ſpake of the prouidēce of God, which doth ſhew foorth it ſelfe in the whole gouernment of the world. For whē he ſaith that god appointeth the times ordained before, and the bounds of mens habitations, his meaning is, that this worlde is gouerned by his hand and counſel, and that mens affaires fall not out by chaunce, as profane men dreame. And ſo we gather out of a fewe words of Luke, that Paul did handle moſt weighty matters. For whē he ſaith that the times were ordained before by him: he doth teſtifie that he had determined before men were created, what their condition and eſtate ſhould be. When we ſee diuers changes in the world, when we ſee realmes come to ruine, lands altered, cities deſtroyed, nations laid waſt, we fooliſhly imagine, that either fate or fortune beareth the ſwinge in theſe matters. But God doth teſtifie in this place by the mouth of Paul, that it was appointed before in his counſel, how long he would hauehave the ſtate of eueryevery people to continue, and within what boundes he woulde hauehave them contained. But and if he hauehave appointed thē a certain time, and appointed the bounds of countries, vndoubtedly he hath alſo ſet in order the whole courſe of their life. And we muſt note that Paul doeth attribute to God not onelyonly a bare foreknowledge and colde ſpeculatiō, as ſome men doe vndiſcretely: but he placeth the cauſe of thoſe things which fall out in his counſel and becke. For he ſaith not that the times were onelyonly 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 thinges which he had ordayned before, his meaning is, that he executeth by the power of his ſpirit, thoſe thinges which he hath decreed in his counſell, according to that: Our God is in heauen,Pſal. 115.3. he hath done whatſoeuer he would. Now we ſee, as in a campe eueryevery troupe and bande hath his appointed place, ſo men are placed vponupon earth, that eueryevery people may be content with their bounds, & that among theſe people eueryevery particular perſon may hauehave his manſion. But though ambition hauehave oftentimes raged, and many beyng incenſed with wicked luſt, hauehave paſt their boundes: yet the luſt of men hath neuer brought to paſſe, but that God hath gouerned al euents from out his holie ſanctuarie. For though men by raging vppon earth doe ſeeme to aſſault heauen, that they may ouerthrow Gods prouidence: yet they are inforced whether they will or no, rather to eſtabliſh the ſame. Therfore let vsus know that the world is ſo turned ouer through diuers tumults that God doth at length bring al things vntounto the end which he hath appointed.

27 That they might ſeeke God. This ſentence hath two members: to wit, that it is mans duetie to ſeeke God: Secondly, that God himſelf cō meth foorth to meet vsus, and doth ſhew himſelf by ſuch manifeſt tokens, that we can hauehave no excuſe for our ignorance. Therfore let vsus remēber that thoſe men doe wickedly abuſe this life, & that they be vnworthy to dwel vponupon earth, which doe not apply their ſtudies to ſeeke him. As if eueryevery kinde of bruite beaſtes ſhould fal from that inclination which they hauehave naturally, which ſhould for good cauſes be called monſtrous. And ſurely nothing is more abſurd, then that men ſhuld be ignorant of their Authour, who are indued with vnderſtanding principallie for this vſe. And we muſt eſpecially note the goodneſſe of God, in that he doth ſo familiarly inſinuate himſelfe, that euen the blinde maye grope, after him. For which cauſe the blindneſſe of menne is more ſhamefull and vntollerable, who in ſo manifeſt and euident a manifeſtation, are touched with no feeling of Gods preſence. Whitherſoeuer they caſt their eies vpward or downward, they muſt needs light vppon liuely and alſo infinite images of Gods power, wiſedome, and goodneſſe. For God hath not darkly ſhadowed his glory in the creation of the worlde: but he hath eueryevery where ingrauen ſuch manifeſt markes, that euen blind men may knowe them by groping. Whence wee gather that men are not onelyonly blind, but blockiſh when being holpen by ſuch excellent teſtimonies they profit nothing. Yet here ariſeth a queſtion, whether men can naturally come vntounto the true and merciful knowledge of GOD. For Paul doth giuegive vsus to vnderſtande, that their owne ſluggiſhnes is the cauſe that they cannot perceiue that God is preſent: becauſe thogh the ſhut their eies, yet may they grope after him. I anſwere that their ignorance and blockiſhneſſe is mixed with ſuch frowardnes, that being void of right iudgement, they paſſe ouer without vnderſtanding al ſuch ſignes of Gods glory as appeare manifeſtly both in heauen and earth. Yea ſeing that the true knowledge of god is a ſingular gift of his: & faith (by which alone he is rightly knowne) commeth onelyonly from the illumination of the Spirit: it followeth that our minds cannot pearce ſo farre hauing nature onelyonly for our guide. Neither doeth Paule intreat in this place of the habilitie of men: but he doth onelyonly ſhew that they be without excuſe, when as they be ſo blinde in ſuch cleare light, as he ſaith in the firſt Chapter to the Romans. Therefore though mens ſenſes faile thē in ſeeking out God, yet hauehave they no cloake for their fault,Rom. 1.20. Cap. 14.17 becauſe though he offer himſelfe to be handled and groped, they continue notwithſtanding in a quandarie: Concerning which thing we hauehave ſpoken more in the fouerteenth Chapter.

Though he be not farre from eueryevery one of vsus. To the end he may the more touch the frowardneſſe of men, hee ſaith that God is not to bee ſought through many crookes, neither need we make any long iourney to find him: becauſe eueryevery mā ſhal find him in himſelf, if ſo be it he wil take any heed. By which experience we are conuict that our dulneſſe is not with out fault, which we had from the fault of Adam. For thogh no corner of the world be void of the teſtimonie of gods glory: yet wee neede not goe without our ſelues, to lay hold vponupon him. For hee doth affect and moue eueryevery one of vsus inwardly with his power in ſuch ſort, that our blockiſhneſſe is like to a monſter, in that in feeling him we feele him not. In this reſpect certain of the Philoſophers called man the little worlde: bicauſe he is aboue all other creatures a token of gods glory, repleniſhed with infinite myracles.

28 For in him. I graunt 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 wee liue in God, hath greater force, and doth expreſſe more. I thought I would not change it. For I do not doubt but that Paul his meaning is that we bee after a ſort contained in God, becauſe he dwelleth in vsus by his power. And therfore God himſelf doth ſeparate him ſelfe from all creatures by this word Iehouah, that we may knowe that in ſpeaking properly he is alone: and that we hauehave our beeing in him, in as much as by his ſpirit he keepeth vsus in life and vpholdeth vsus. For the power of the ſpirite, is ſpread abroade throughout all partes of the world, that it may preſerue them in their ſtate: that hee may miniſter vntounto the heauen and earth that force and vigour, which wee ſee, and motion to all liuing creatures. Not as braineſicke menne doe trifle, that all thinges are full of Gods, yea that ſtones are Gods: but becauſe GOD doth by the woonderfull power and inſpiration of his ſpirite, preſerue thoſe thinges which hee hath created of nothing. But mention is made in this place properly of menne, becauſe Paule ſayde, that they needed not to ſeeke GOD farre, whom they hauehave within them.

Furthermore foraſmuch as the life of man is more excellent than motion, and motion doth excell eſſence. Paul putteth that in the higheſt place which was the chiefeſt, that he might goe downe by ſteps vntounto eſſence or Being, thus, We hauehave not onelyonly no life but in God, but not ſo much as mouing: yea no being, which is inferiour to both. I ſay that life hath the preheminence in men: becauſe they hauehave not onelyonly ſenſe and motion as brute beaſts hauehave, but they be indued with reaſon and vnderſtanding. Wherefore the Scripture doth for good cauſes giuegive that ſingular gift which God hath giuen vsus, a title & commendation by it ſelfe, So in Iohn when mention is made of the creation of all things, it is added apart not without cauſe,Iohn 1.4. that life was the light of men. Now we ſee that all thoſe who know not God, know not themſelues: becauſe they hauehave God preſent with them not onelyonly in the excellent giftes of the minde, but in their verie eſſence: becauſe it belongeth to God alone to Be, all other things hauehave their being in him. Alſo we learne out of this place that God did not ſo create the world once, that he did afterward depart from his worke: but that it ſtandeth by his power, and that the ſame God is the gouernour therof who was the Creator. We muſt well think vponupon this continuall comforting and ſtrengthening, that we may remember God eueryevery minute.

Certain of your Poets. He citeth half a verſe out of Aratus, not ſo much for authorities ſake, as that he may make the men of Athens aſhamed: for ſuch ſayings of the Poets came from no other fountaine ſaue onelyonly from nature and common reaſon. Neither is it any maruell if Paul who ſpake vntounto men who were infidels and ignorant of true godlineſſe, doe vſe the teſtimonie of a Poet, wherein was extant a confeſſion of that knowledge which is naturally ingrauen in mens mindes. The Papiſtes take another courſe, for they ſo leane to the teſtimonies of men, that they ſet them againſt the oracles of God: and they doe not only make Ierome, or Ambroſe, & the reſidue of the holy fathers, maſters of faith: but they wil no leſſe tie vsus to the ſtinking anſweres of their Popes, thē if God himſelf ſhould ſpeake. Yea that which more is, they hauehave not been afraid to giuegive ſo great authoritie to Ariſtotle, that the Apoſtles & prophetes were ſilent in their ſchooles rather then he. Now that I may returne vntounto this ſentence, whiche I hauehave in hande, it is not to bee doubted, but that Aratus ſpake of Iupiter: neither doth Paul, in applying that vntounto the true God, which he ſpake vnſkilfully of his Iupiter, wreſt it vntounto a contrary ſenſe. For becauſe men hauehave naturally ſome perſeuerance of god, they draw true principles from that fountain. And though ſo ſoone as they begin to thinke vppon GOD, they vaniſhe awaye in wicked inuentions: and ſo the pure ſeed doth degenerate into corruptions: yet the firſt generall knowledge of god doth neuertheles remaine ſtil in them. After this ſort no man of a ſound mind can doubt to applie that vntounto the true god, which we read in Virgil touching the feigned and falſe louelove, that All thinges are full of louelove. Yea when Virgill meant to expreſſe the power of GOD, through errour hee put in a wrong name. As touching the meaning of the wordes, it may be that Aratus did imagine that there was ſome parcell of the diuinitie in mens mindes as the Manichees did ſay, that the ſoules of men are of the nature of God. So when Virgil ſaith concerning the worlde, The ſpirite doth nouriſh within, and the minde beeing diſperſed through all the ioynts; doeth moue your whole huge weight. He doth rather play the philoſopher and ſubtilly diſpute after the manner of Plato, then purely meane, that the worlde is ſupported by the ſecrete inſpiration of God. But this inuention ought not to hauehave hindered Paule from retayning a true maxime, though it were corrupt with mens fables, that men are the generation of God, becauſe by the excellencie of nature they reſemble ſome diuine thing: this is that which the ſcripture teacheth that wee are created after the Image and ſimilitude of GOD.Gen. 1.27. Gal. 3.26. The ſame ſcripture teacheth alſo in many places, that we be made the ſonnes of God by faith and free adoption, when wee are ingrafted into the bodye of Chriſt, and beeyng regenerate by the ſpirite, wee beginne to bee newe creatures. But as it giueth the ſame ſpirite diuers names becauſe of his manifolde graces: ſo no maruell if the woorde Sonnes bee diuerſlie taken. All mortall menne are called Sonnes in generall, becauſe they drawe neere to God in minde and vnderſtanding: but becauſe the Image of God is almoſt blotted out in them, ſo that there appeare ſcarce anie ſlenderlineſſe: this name is by good right reſtrayned vntounto the faithfull, who hauing the ſpirite of adoption giuen them, reſemble their heauenly father in the light of reaſon, in righteouſneſſe and holineſſe.

29 Therefore ſeeing that. He gathereth that God cannot be figured, or reſembled by any grauen image: for as much as he would hauehave his image extant in vsus. For the ſoule wherein the image of GOD is properly ingrauen, cannot be painted: Therefore it is a thing more abſurd to goe about to paint God. Nowe we ſee what great iniurie they doe to GOD, which giuegive him a bodily ſhape: when as mans ſoule which doeth ſcarce reſemble a ſmall ſparkle of the infinite glorie of God, cannot be expreſſed in any bodily ſhape.

Furthermore, for as much as it is certayne that Paul doth in this place inueigh againſt the common ſuperſtition of all the gentiles, becauſe they would woorſhippe God vnderunder bodily ſhapes: we muſt holde this generall doctrine, that God is falſly and wickedly transfigured, and that his trueth is turned into a lie, ſo often as his maieſtie is repreſented by any viſible ſhape:Rom. 1.23. as the ſame Paul teacheth in the firſt chapter to the Romaines. And though the Idolaters of all times wanted not their cloakes and colours: yet that was not without cauſe alwayes obiected to them by the Prophetes, which Paul doth now obiect, that God is made like to wood or ſtone, or golde, when there is any image made to him of dead and corruptible matter. The Gentiles vſed images that according to their rudeneſſe, they might better conceiue that God was nigh vntounto them. But ſeeing that God doth farre ſurpaſſe the capacitie of our minde, whoſoeuer attempteth with his minde to comprehend him, he deformeth and disfigureth his glorie with a wicked and falſe imagination. Wherefore it is wickedneſſe to imagine any thing of him according to our owne ſenſe. Againe, that which worſe is, it appeareth plainely, that men erect pictures and images to God for no other cauſe, ſaue onelyonly becauſe they conceiue ſome carnall thing of him: wherein he is blaſphemed. The Papiſtes alſo are at this day no whit more excuſable. For what colours ſoeuer they inuent to paint and colour thoſe images, wherby they goe about to expreſſe GOD, yet becauſe they be inwrapped in the ſame errour, wherein the menne of olde time were intangled, they bee vrged with the teſtimonies of the prophetes. And that the Heathen did vſe the ſame excuſes in tymes paſt, wherewith the papiſtes goe about to couer them ſelues at this daye, it is w…ll knowne out of their owne bookes. Therefore the prophetes, doe not eſcape the mockes of certayne, as if they layd too great groſneſſe to their charge, yea burthen them with falſe accuſations: but when all thinges are well weighed, thoſe who will iudge rightly ſhall finde, that whatſoeuer ſtarting hoales, euen the moſt wittie menne hauehave ſought, yet were they taken with this madneſſe, that God is wel pleaſed with the ſacrifice done before images. Whereas we with Eraſmus tranſlate it Numen, Luke putteth Theion in the neuter gender for diuinitie or godhead. When Paule denieth, that GOD is like to golde or ſiluer, or ſtone, and addeth afterwarde Grauen by cunning or inuention of man, he excludeth both matter and forme, and doeth alſo condemne al inuentions of men, which disfigure the true nature of God.

30 And though God hauehave winked at the times of this ignoraunce hitherto: hee willeth al men eueryevery where to repent now.

31 Becauſe he hath appointed a day, wherein he wil iudge the world in righteouſnes, by that mā whom he hath appointed, hauing fulfilled his promiſe to al men, when he raiſed him vp from the dead,

32 And when they had heard the reſurrection of the dead, ſome mocked: & other ſome ſaid, we wil heare thee of this againe.

33 So Paul went out from among them: yet certain ioyning themſelues to him beleeued: among whom was both Dioniſius, Areopagita, and a woman named Damaris, and others with them.

30 And the times of this ignorance. Becauſe that is commonly thought to be good, which hath beene vſed of long time, and is approued by the common conſent of all men: it might hauehave been obiected to Paul, why doeſt thou diſanul thoſe things which hauehave been receiued, & vſed cōtinually ſince the beginning of the world? & whō canſt thou perſuade that the whole world hath bin deceiued ſo long? as there is no kind of abhomination ſo filthie, which the papiſtes doe not thinke to be wel fortified with this buckler. Paul preuenteth this queſtion: ſhewing that menne went aſtray ſo long therefore, becauſe God did not reach out his hande from heauen, that hee might bring them backe againe into the waye. It may ſeeme an inconuenient thing, that menne indued with reaſon and iudgement ſhould erre ſo groſſely & filthily in a moſt weightie matter. But Paul his meaning is that men do neuer make an ende of erring, vntill God do helpe them. And now he aſſigneth no other cauſe why he did not redreſſe this any ſooner, ſaue onelyonly his good pleaſure. And aſſuredly we be not able to comprehend the reaſon why god did at a ſodaine ſet vp the light of his doctrine, when he ſuffered men to walke in darkenes fower thouſand yeeres: at leaſt ſeing the ſcripture doth conceale it, let vsus heere make more account of ſobrietie, than of prepoſterous wiſedome. For they goe about to bring God within bounds: which is a moſt vnſeemely thing and contrary to nature her ſelf, whoſoeuer they be that will not ſuffer him to ſpeake or holde his peace at his pleaſure. Againe thoſe that will not bee content with his wiſedome and ſecreat counſell, muſt needs murmure againſt Paul, who teacheth manifeſtly that ignorance did reigne in the world ſo long as it pleaſed God to winke at it. Otherſome interpret it otherwiſe, that God did ſpare ignorance, as if he did winke, being vnwilling to puniſh it: but that ſurmiſe is altogither contrarie to Paul his meaning and purpoſe: who meant not to leſſen mans fault, but to magnifie the grace of God which did appeare at a ſodaine, and it is proued to bee falſe out of other places: becauſe thoſe who hauehave ſinned without Lawe,Rom. 2.12. ſhall notwithſtanding periſh without Lawe. In ſumme, Paul his wordes carrie with them this meaning onelyonly, that men were ſet vppon blindneſſe, vntill God did reueale himſelfe vntounto them: and that we ought not too curiouſly and boldly to demande and require the cauſe why hee put away darkneſſe no ſooner: but that whatſoeuer pleaſed him ought to ſeem to vsus right and equall without making any more adoe. For though this bee a hard ſpeech that men were miſerablie deceiued long time, whiles that God made as though he ſawe it not: yet muſt we bee content with, and ſtay our ſelues vponupon his prouidence. And if at any time there come vppon vsus a vaine and peruerſe deſire to know more than is meete for vsus, let vsus ſtreightway cal to minde that which Paul teacheth in manie places, that,Rom. 16.25. Epheſ. 3.9. It was a myſterie hid ſince the beginning of the worlde, in that the light of the Goſpel did appeare to the Gentiles at a ſodaine: and that this is a token of the manifold wiſedome of God, which ſwalloweth vp all the ſenſes of men. Againe let vsus remember that it doeth not leſſen the fault of men, becauſe God would not heale their erroures: foraſmuch as their owne conſcience ſhall alwayes holde them conuict, that they cannot eſcape iuſt damnation. And Paul (not that he might lay the fault and blame vppon God, but that hee might cut off occaſion of curious and hurtfull queſtions) ſaide that the worlde did erre whiles God did winke. And hereby wee learne howe reuerently wee ought to thinke of Gods prouidence: leaſt anie man ſhoulde bee ſo bolde, as mans nature is proude, to demaunde a reaſon of God of his workes. Furthermore this admonition is no leſſe profitable for vsus, than for the men of that time. The enimies of the Goſpel when it beginneth to ſpring againe, count it a great abſurditie that God did ſuffer men to go aſtray ſo long vnderunder the apoſtacie of the Pope: as if (though there appeare no reaſon) it were not as lawfull for him nowe to winke at mens ignorance, as in times paſt. And we muſt principally note to what end he ſaieth this, to wit, that the ignorance of former time may not hinder vsus from obeying God without delay, when he ſpeaketh. Moſt men thinke that they hauehave a faire colour for their errour, ſo they hauehave their fathers to keepe them companie, or ſo they get ſome patronage or defenſe by long cuſtom: yea they would willingly creepe out heere, that they may not obey the word of God. But Paul ſaieth that we muſt not ſet an excuſe from our fathers ignorance, when god ſpeaketh vntounto vsus: becauſe though they be not giltleſſe before God, yet our ſluggiſhnes is more intollerable, if we be blind at noone day: and lie as deafe, or as if we were a ſleepe, when the trumpet of the Goſpel doth ſound.

Now he willeth all men. In theſe wordes Paul teacheth that wee muſt giuegive eare to God ſo ſoone as he ſpeaketh, as it is written, To day if yee will heare his voice harden not your hearts, For the ſtubbernes of thoſe men is without excuſe, who forſlow this opportunitie when God doeth gently call them vntounto him. Alſo we gather out of this place to what end the Goſpel is preached:Pſal. 95.7.8. Heb. 3.7.8. to wit, that God may gather vsus to himſelf from the former errours of our life. Therefore ſo oft as the voice of the goſpel doeth ſounde in our eares, let vsus know that God doeth exhort vsus vntounto 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 authoritie as the heauenly truth deſerueth, ſaue onelyonly when our faith doth looke vntounto him who is the gouernor of the propheticall function, and doth depend vponupon his mouth.

31 Becauſe he hath appointed a day. Hee maketh mention of the laſt iudgement that he may awake them out of their dreame. For we knowe how hard a matter it is for men to denie themſelues. Therefore they muſt be violently enforced vntounto repentance, which cannot be done better then when they be cited to appeare before gods iudgement ſeat, and that feareful iudgement is ſet before them, which they may neither deſpice nor eſcape. Therefore let vsus remember that the doctrine of repentance doth than take place, when mē who would naturally deſire to flatter themſelues, are awaked with feare of Gods iudgement, & that none are fit teachers of the goſpell but thoſe who are the criers or apparitors of the higheſt iudge, who bring thoſe who are to come before the iudge, to plead their cauſe, & denoūce the iudgmēt hanging ouer their heads, euen as if it were in their owne hand. Neither is this added in vaine in righteouſnes, or righteouſlie. For though all men in the word confeſſe that God is a iuſt iudge: yet we ſee howe they for the moſt part, pamper and flatter themſelues: for they will not ſuffer God to demaund an account farther than their knowledge and vnderſtanding doth reach. Therefore Paul his meaning is that men do profit themſelues nothing by vain flatterie: becauſe they ſhal not preiudice gods iuſtice by this meanes, which ſheweth that all that is an abhomination before God which ſeemeth goodly in the ſight of men: becauſe hee will not followe the decrees of men, but that forme which himſelfe hath appointed.

By the man whō he hath appointed. It is not to be doubted but that Paule ſpake more largely concerning Chriſte, that the Athenienſes mighte knowe that he is the ſonne of God, by whom ſaluation was brought to the worlde, and who had all power giuen him in heauen and earth. Otherwiſe this ſpeeche which we reade here, ſhoulde hauehave had but ſmall force to perſwade. But Luke thought it ſufficient to gather the ſumme of the Sermon briefly. Yet is it to bee thought that Paule ſpake firſte concerning the grace of Chriſt, and that he did firſt preach him to be the Redeemer of men, before he made him a iudge. But becauſe Chriſt is oftentimes contemned, when he offereth himſelfe to be a Redeemer: Paul denounceth that he will once ſharpely puniſhe ſuch wicked contempt, becauſe the whole world muſt be iudged by him. The woorde orizein may be referred, as well vntounto the ſecrete counſel of God, as vntounto externall manifeſtation. Yet becauſe the former expoſition is more common, I doe willingly imbrace the ſame, to wit, that God by his eternall decree, hath ordained his ſonne to bee the iudge of the worlde: & that to the ende the reprobate who refuſe to be ruled by Chriſt, may learne that they ſtriue but in vaine againſt the decree of GOD which cannot be broken. But becauſe nothing ſeemeth more ſtrange to men, then that God ſhal iudge in the perſon of man, Paul addeth afterward, that this dignity of Chriſt, which were harde to bee beleeued, was approued by his reſurrection.

The will of God alone ought to be ſo reuerenced among vsus, that eueryevery man for himſelfe ſubſcribe to his decrees without delay: becauſe the cloke and colour of ignoraunce vſeth oftentimes to bee obiected, therefore Paule ſaieth plainely, that Chriſt was by his reſurrection openly ſhewed to be the iudge of the worlde, and that that was reuealed to the eyes of men, which GOD had before determined with himſelfe, concerning him. For that poynt of doctrine which Luke toucheth brieflie in fewe woordes, was handeled by Paul at large. Hee ſaide not onelyonly in a woorde that Chriſt roſe from death: but hee did alſo intreate of the power of his reſurrection, as was meete. For to what ende did Chriſte riſe, but that he might bee the firſt fruites of thoſe which riſe againe? And to what ende ſhall wee riſe againe,1. Cor. 15.23. but either to life or death? Wherevppon it followeth, that Chriſte by his reſurrection is declared and prooued to bee the Iudge of the worlde.

32 Some mocked. By this we ſee how great the careleſneſſe of men is whom neither the tribunall ſeate of God,Cha. 26.23. nor the maieſty of the higheſt iudge doth make afraid. We hauehave ſaid that this is a moſt ſharp prick, wherewith mens mindes are pricked forward to feare GOD, when his iudgement is ſet before their eies: but there is ſuch vnſpeakeable hardnes in the contemners, that they are not afraid to count that a fable or lie, which is ſpoken cōcerning the giuing of an account of our life once.

Notwithſtanding there is no cauſe why the miniſters of the Goſpell ſhoulde omit the preaching of the iudgement which is inioyned them. Though the wicked doe laugh and mocke: yet this doctrine which they goe about to make of none effect ſhal ſo gird them, that they ſhall at length perceiue that they hauehave ſtriuen in vaine with their ſnare. And no maruel if this point of Paul his doctrine were derided at Athens. For it is a myſtery hid from mens minds, wheron the chiefeſt Philoſophers did neuer thinke, neither can we otherwiſe comprehend it, then when we lift vp the eies of faith vntounto the infinite power of God. And yet Paul his ſermon was not altogether without fruite: becauſe there were ſome of the hearers which were deſirous to profit and go forward. For when they ſay that they wil heare him againe, their meaning is that though they were not as yet throughly perſuaded, yet had they ſome taſt, which did prouoke them to be deſirous to profit. Surely this deſire was contrary to lothſomnes.

34 Among whom was alſo Dioniſius. Seing that Luke doth name one man and one woman onelyonly, it appeareth that there was but a ſmall number of thoſe which beleeued at the firſt. For thoſe other of whom he maketh mention remained indifferent. Becauſe they did neither wholly deſpiſe Paul his doctrine: neither were they ſo throughly touched, that they ioyned them ſelues vntounto him that they might be his ſchollers. Luke maketh mention of Dioniſius aboue the reſt, becauſe hee was in no ſmall authoritie among his Citizens. Therefore it is likelie that Damaris was alſo a woman of ſome renowne.

Furthermore, it is ridiculous in that the papiſtes made of a Iudge, an Aſtrologer. But this is to be imputed partly to their ignorance, partly to their boldneſſe, who ſeeing, they knewe not what Areopagus or Mars ſtreete meant, tooke to themſelues libertie to feigne whatſoeuer they woulde. And their rudeneſſe is too groſſe, who aſcribe the bookes of the heauenly and eccleſiaſticall Hierarchie, and of the names of God, to this Dionyſius. For the heauenly Hierarchie is ſtuffed not onelie with manie doltiſh and moonkiſh trifles, but alſo with many abſurd inuentions, and wicked ſpeculations. And the bookes of the Eccleſiaſticall Hierarchie, doe themſelues declare, that they were made many yeeres after: when as the puritie of chriſtianitie was corrupt with an huge heape of ceremonies. As for the Booke of the names of GOD, though it hauehave in it ſome thinges which are not altogether to bee deſpiſed, yet it doeth rather breath out ſubtilties, then ſounde godlineſſe.

Commentary on Acts, Part 2 · Chapter 17

p. 407CHAP. XVII.

CHAP. XVII.