Commentary on Acts, Part 2 · Chapter 14
CHAP. XIIII.
1 AND it came to paſſe at Iconium, that they went "together into the Synagogue of the Iewes:aOr at the ſame time. & ſpake ſo, that a great multitude both of Iewes and Gentiles beleeued.
2 And the Iewes which beleeued not, ſtirred, and with enuie infected the mindes of the Gentiles againſt the brethren.
3 Therefore they were long time conuerſant there, behauing themſelues boldly in the Lord, who bare witneſſe of the worde of his grace, graunting that ſignes and wonders might bee done by their hands.
4 And the multitude of the citie was diuided▪ and ſome ſtood with the Iewes, and ſome with the Apoſtles.
1 IN the chapter laſt going before Luke declared, how Paul and Barnabas took in hand their ambaſſage vntounto the Gētiles. Furthermore it might ſeeme to bee an vnproſperous and vnluckie beginning, in that they were not only expelled out of Antioch, but alſo enforced by the obſtinate wickednes of certaine to ſhake off the duſt from their feet. But though they had but ſhort intertainment in one place, yet do they not yeeld: becauſe they conſider that the Lord had called them vponupon that condition, that they ſhuld do their dutie thogh the whole world & Satan, did ſay nay. Therfore we ſee that they came not onelie ready to teach, but alſo armed to enter conflictes, that they might couragiouſly proceede in publiſhing the Goſpel, euen through the midſt of cumbats. And aſſuredly that which was once ſpoken to Ieremie, is common to all the prophetes and miniſters of God, they ſhall fight againſt thee,Ier. 1.19. but they ſhall not preuaile. Now whither ſoeuer they flie, they carry with them the ſame courage ſtill: wherby it appeareth that they were not only furniſhed for one combat, but euen for continuall warfare: which Luke doth now proſecute. He ſaieth firſt, that they came to Iconium, and there withall hee ſheweth that they ſought not there ſome hauen, where they might reſt quietly: but they entered the Synagogue, as if they had ſuffred no hurt at all. I refer the word Cata to auto, for aſmuch as it ſignifieth amōg the Grecians together, or at the ſame time rather vntounto the Iewes than vntounto Paul & Barnabas. Therfore I interpret it thus, not that they went in both together, but that they followed the multitude at the ſolemne and appointed time of the meeting, whence wee gather that they ſpake not ſecretly with a few men, but in a great aſſembly of people: wherby they declare their boldneſſe and redie deſire, they are ſo far from fearing enuie, or auoiding danger.
That a great multitude beleeued. As Luke did before ſhewe the power of the Spirit in Paul & Barnabas: ſo now he commendeth another grace of God in that proſperous ſucceſſe which they had, for one onelyonly ſermon which they made, was not without frute, but it brought forth many childrē of god: as wel of the Iewes as of the Gentiles. If one, or two, or a few, had beleeued they might hauehave thoght that they ſped wel, but the Lorde cōfirmeth thē far better, whē as they gather ſuch plentiful frute of their doctrin euen in a ſhort time. For they knew that ſo many hearts of men were cōuerted to beleeue, not ſo much by their voice, as by the power of the Spirit: whereby they might alſo aſſure themſelues, that they themſelues were defended by the outſtretched hand of God: which did not a little in courage them.
2 And thoſe Iewes which beleeued not. Lo, they are perſecuted now afreſh, & that by the Iewes. For they were like firebrands to inflame the minds of the Gentiles, For it is to be thought that the Gentiles could abide to heare the goſpel preached, vnles they had bin incenſed to reſiſt by theſe fannes. I interprete cacoſai in this place, for to reſiſt with a malicious affection, or to enforce to do hurt, VnderUnder the name Brethren, Luke comprehendeth in my iudgement all the godly: to wit, that they were vexed and troubled whoſoeuer imbraced the goſpel, as if ſome pernicious ſect had riſen to ſpread diſcord, to trouble the peace of the citie, to ſhake the publike ſtate. Yet if any had rather reſtraine it vntounto Paul and Barnabas, I am not greatly againſt him.
3 A long time. Luke declareth here, that Paul & Barnabas did not depart the citie, ſo ſoone as they ſaw ſome ſet againſt them. For when hee ſaith, that they behaued themſelues boldly, he giueth vsus an inckling that there was cauſe of feare offered them. Whence wee gather that they ſtood ſtoutly, & that through rare conſtancie & courage they counted al dangers as nothing, vntill they wer cōpelled by violence to depart to an other place. This clauſe Epi curio may be expounded diuerſly, either that they behaued themſelues ſtoutly in the Lords cauſe: or that they truſted to his grace, & were therby encouraged. I hauehave folowed that which was more cōmen, that they behaued themſelues freely & boldly in the Lord, that is, being holpen not by their own ſtrength, but by his grace. He ſheweth immediatly after, after what ſort they were incoraged in the Lord: to wit, becauſe he approueth the doctrine by ſignes & myracles. For ſeeing that they knew therby, that the Lord was preſent with them, & that his hand was nigh to help them, they were worthilie pricked forward to behaue themſelues ſtoutly. But in noting one kind, he doth not exclude other kinds. For the Lorde did lift them vppe vntounto boldnes, & eſtabliſh them in conſtancy by other means. But it ſeemeth that Luke did ſpeake of myracles expreſly, becauſe the Lord ſhewed in them his power openly before all the people. Therfore Paul & Barnabas were not a little imboldened, when the Lord did ſo deliuer their doctrine from contempt. Furthermore, we muſt note this phraſe, that the Lord gaue witnes to the goſpel in myracles, for it ſheweth the true vſe of miracles. This is indeed the firſt end, that they may ſhew to vsus the power and grace of God: but becauſe we be wrong & peruers interpreters of them, leaſt they be drawen vntounto abuſe and corruption, God doth neuer ſuffer them to be ſeparated from his worde. For if myracles were wrought at any time without his worde, firſt that was very ſeldome: ſecondly there came but ſmal fruite therof. And God hath wrought myracles for the moſt part, wherby the worlde might know him not ſimply or in his bare maieſtie, but in his worde. So Luke ſaith in this place that the Goſpel was eſtabliſhed by myracles, not that ſome confuſed religion might poſſeſſe the mindes of men, but that Paul his doctrine going before, they might be brought vntounto the pure worſhip of God: whence we may eaſily gather, how fooliſhely the Papiſts deale, when as they indeuour to lead away the world from the reuerence of God and the goſpel by bare myracles. For wee muſt hold that principle, that thoſe myracles which came from God at anye time did neuer tend to any other end, but that the goſpel might hauehave his perfect and full authoritie.
Now muſt we ſee whether the Goſpel commaund vsus to call vponupon the dead: to burne incenſe to idols: to tranſlate vntounto fained Saints the grace of Chriſt: to take in hand vowed pilgrimages: to inuent profane worſhippings, wherof there is no mention made in the word of God. But there is nothing more contrary to the Goſpell, then that theſe ſuperſtitions ſhould take place. Whereupon it followeth that the Papiſts do wickedly make engines of the ſhoares of the goſpel to oppugne it. To the ſame end tendeth that which Luke ſaith, that the Lord graunted that by the handes of his ſeruants myracles might be done: in which words he teacheth that thoſe were only miniſters, who obeyed God: and that he was the authour, who vſed their hand and induſtrie. Wherefore in ſpeaking properly we cannot ſay that they were Paul and Barnabas his myracles: but the myracles of God alone, who doth ſo worke by men, that hee will not hauehave his glory darkened by their miniſterie. Furthermore, wee muſt note the title of the Goſpell, which Luke putteth in here, that it may be made to vsus more amiable. For in calling it the worde of grace, it hath a moſt pleaſant taſt: becauſe ſaluation is offered to the world in it through Chriſt, and we muſt vnderſtand the contrarietie with the law, wherein only the curſe is ſet before vsus. Therfore let vsus remember that God ſpeaketh to vsus in the Goſpel to this end, that he may reconcile himſelf to vsus, and may teſtifie that he is mercifull to vsus. Neither doth this hinder that it is the ſauour of death vntounto death to the reprobate: becauſe they chaunge not the nature thereof by their fault. Reade thoſe thinges which we hauehave ſpoken in the ſecond Chapter touching ſignes and wonders.2. Cor. 2.16
4 The multitude was diuided. The moſt troubleſome part of the tragedie followeth now, for the citie is diuided into two partes: & at length Paul and Barnabas (being enforced by the vprore of the people) depart vntounto an other place. If it be demanded what was the originall of the diſcorde, aſſuredly it flowed from the Goſpell: to which notwithſtanding there is nothing more contrary then to cauſe diſcord. But the frowardneſſe of men cauſeth that the goſpel which ought to be the bond of vnitie is, (ſo ſoone as it cōmeth abroad) the occaſion of tumults. Wherfore ſo ſoone as any ſciſme ariſeth before we condemne thoſe who ſeeme to be the authours, it behoueth vsus wiſely to conſider who ought to bear the blame. Wee heare heere that one citie was diuided, whereby ſome were brought vntounto Chriſt. The Spirit of God pronounceth this to the praiſe, and not to the ſhame of Paul and Barnabas. The ſame rule muſt we obſerue at this day, leaſt the Goſpell bee burdened with falſe enuie, if it bring not men together vntounto God, but the wicked rage againſt it. It is aſſuredly a miſerable matter to ſee diuiſion among men. But as the vnitie is accurſed which doth ſeparate vsus all from God: ſo it were better that a few ſhould depart an hundred times from all the whole worlde, and in the meane ſeaſon come in fauour againe with GOD, then that diſagreeing with him continually, they ſhoulde hauehave peace with the worlde.
5 And when there was an aſſault made of the Gentiles & Iewes together with their rulers, to doe them violence, and to ſtone them:
9 When they knewe the matter, they fled into cities of Lycaonia, to Lyſtra and Derbe, & to the countrie lying nigh there about on eueryevery ſide:
7 And there they preached the Goſpel:
8 And there ſate a certain man at Lyſtra, impotent in his feet, who had bin lame from his mothers wombe, neither had he euer walked.
9 This man heard Paul ſpeak: who beholding him, and ſeeing that he had faith to be healed.
10 Said with a loud voice, Ariſe vpright vponupon thy feet. And he lept vp and walked.
5 Marke how far foorth the holy chāpions of Chriſt did ſuffer. They giuegive not backe when their enemies doe only ſet themſelues againſt thē: but when the ſedition waxeth whot, and they be in danger of ſtoning: though they hauehave many fauourers of their doctrine, they go no further: but remembring the ſaying of Chriſt, wherein he warneth the faithfull in patience to poſſeſſe their ſoules, they auoide the furie of the enemie. And though they flie-leaſt they throw themſelues headlong into death: yet their conſtancie in preaching the goſpel, doeth ſufficiently declare that they feared not danger. For Luke ſaith that they preached the goſpel in other places alſo. This is the right kinde of feare when the ſeruants of Chriſt do not runne wilfully into the hands of their enemies, of them to be murthered, and yet they doe not forſlow their dutie: neither doth feare hinder them from obeying God when he calleth: and ſo cōſequently they can afoord if need be to go euen through death it ſelf to doe their dutie.
8 A certaine man at Lyſtra. Luke teciteth one myracle, which wee may thinke was one of manie: but there was mention made of it alone by reaſon of the famous euent. For wee ſhall ſee by and by what happened. Luke reckoneth vp the circumſtances, which doe more plainelie ſet foorth the power of God, when he ſaith that the man did neuer walk, and that he was a creeple euen from his mothers wombe, and that hee was ſodainly healed by the voice of Paule alone, before the eyes of all men, and that his legs which were dead were made nimble, ſo that hee leapt vp whithout making any ſtop.
9 He heard Paul ſpeake. Hearing is ſet down firſt, that we may know that the faith which Luke will commend by and by, was conceiued of Paul his doctrine. Therefore when he heard Paul, he hoped to bee healed. But the queſtion is, whether this was promiſed to him ſpecially: for God doth not commaund vsus to hope for eueryevery thing by and by, when he offereth vntounto vsus eternall ſaluation in the Goſpel. I anſwere, that this was a ſingular and extraordinarie motion of the Spirite of God in the creeple, as it was on the other ſide in Paul, when he knew his faith by beholding him only. It may be that many may receiue the Goſpell: and yet they ſhall not be cured of thoſe diſeaſes wherewith they are vexed. But foraſmuch as God was determined to ſhewe a token of his grace in the creeple, he prepared his mind before, and made him capable of this that ſhould come vponupon him. Wherefore wee muſt not make this a common rule, becauſe the creeple beleeued that he ſhould be healed, but it was a peculiar preparation to receiue the gift of healing. And this kind of faith is likewiſe particular, which giueth place to myracles, which many of Gods children do want, who are notwithſtanding indued with the Spirit of adoption.
Whom when Paul beheld ſtedfaſtly. Wee know howe doubtfull and how deceitful a thing the countenance of man is, therefore there coulde no ſure iudgement be giuen thereby of faith, which hath God alone to bee witneſſe thereof: but as I hauehave alredie ſaid, the creeples faith was reueled to Paul by the ſecret inſpiration of the Spirit: as he was to the Apopoſtles their only guide and maſter to worke myracles.
10 He ſaid with a loud voice. Many old bookes, and thoſe of great credite, adde, I ſay to thee in the name of Ieſus Chriſt, & ſurely we ſee how careful the Apoſtles were to magnifie the name of Chriſte in all myracles: therefore I thinke that that was expreſſed by Luke, and yet we can not finde it commonly now in the printed bookes. Whereas Luke ſaieth afterward that the lame man leapt vp, it ſerueth not only for the commendation of gods power: but alſo ſuch readineſſe and willingneſſe to obey, did teſtifie that he was rightly prepared by the Lord: ſo that hee did alreadie walk in mind, when as his feete were as yet dead. Although his ſpeed in riſing made the power of God more manifeſt, to which end alſo Paul exalted his voice, that the ſodaine chaunge might the more moue the multitude.
11 Furthermore when the multitude had ſeen what Paul had doone, they lifted vp their voice, ſaying in the ſpeech of Lycaonia, Gods being made like to men are come downe to vsus.
12 And they called Barnabas Iupiter: and Paul Mercurie, becauſe hee was the captaine of the ſpeech.
13 And Iupiters prieſt, which was before their citie, bringing Bulles & crownes vntounto the gates, would hauehave done ſacrifice with the multitude.
11 Furthermore, the multitude. This hiſtorie doth abundantly teſtifie how readie & bent men are vntounto vanitie. Paul vttered not that word abruptly, ariſe: but he added it as it wer a concluſion to the ſermon made concerning Chriſt. Yet the people aſcribe the praiſe of the myracle vntounto their idols, as if they had heard no word of Chriſt. In deede it is no ſuch wonder, that the barbarous men fell vntounto ſuperſtition, whiche they had learned from their childhood, ſo ſoone as they ſaw the myracle. But this vice is too common eueryevery where, & it is ſo bred in vsus, to bee peruers and wrong interpreters of the works of god. Hence com ſuch groſſe dotings of ſuperſtitiōs in poperie, becauſe catching raſhly at myracles, they take no heed to doctrine. For which cauſe we muſt take the better heed, & be the more ſober, leaſt wee happen with the ſenſe of the fleſhe to corrupt (wherunto we are ſo bent) the power of god, which ſhineth & appeareth to vsus for our ſaluation. And no maruel if the Lord would hauehave only a few myracles wrought, & that for a ſhort time: leaſt through the luſt of men they ſhould be drawne vntounto a far contrary end: becauſe it is vnmeet that he ſhould ſet his name to be mocked of the world: which muſt needes be, when that which is proper to him is tranſlated vntounto Idols, or the vnbeleeuers corrupt his works, to inuent corrupt worſhipping: while that ſetting the word aſide, they catch at eueryevery diuine power which they feigne.
Gods like to men. This was an opinion drawne from old fables, which notwithſtanding tooke the beginning of truth. The bookes of the poets are full of theſe toyes, that the gods were often ſeen vppon earth in the likenes of men: and yet we may well think that this came not of nothing: but rather that profane men did turn that into fables, which the holy fathers taught in times paſt concerning angels. And it may be that Satan, when he had men beſotted, did with diuers iuglings, delude thē. This is of a truth, whatſoeuer was gods, whenſoeuer it went with the infidels; it was corrupt by their wicked inuentiōs. The ſame muſt we likewiſe think of ſacrifices, wherin God did exerciſe his euen from the beginning, that they might hauehave externall ſignes of godlines & of the worſhip of God. And after that the vnbeleeuers inuented to thēſelues ſtrange gods, they abuſed the ſacrifices vntounto their ſacrilegious worſhip. When the men of Lycaonia ſee vnwonted power in the creeple that was healed, they perſwade themſelues that it is a work of god: this is all wel. But it was euill done, in that they forge to thēſelues falſe gods in Paul & Barnabas, according to the old error. For what is the cauſe that they prefer Barnabas before Paul, ſaue only becauſe they folow the childiſh ſurmiſe cōcerning Mercurie the interpreter of the gods, in which they had byn nouriſhed. By which exāple we are taught what a miſchief it is to be accuſtomed & acquainted with errors in youth: which can ſo hardly be rooted out of the mind, that euen through the workes of God, whereby they ought to hauehave been redreſſed, they waxe more hard.
13 Alſo Iupiters priest. Though Luke doe not expreſſe with what affection he was moued to be ſo diligent, yet it is to be thought, that, foraſmuch as ther was great hope of moſt plentifull gain offered, he was moued with coueteouſnes. For he had great hope of gain in time to come, if it ſhuld be noiſed abrode, that Iupiter appered ther. For this opiniō wold by & by hauehave followed, that Iupiter was more delited in the temple of Lyſtra then in any other. And ſo ſoone as ſuch ſuperſtition hath once filled the mindes of men, they ſpare no coſt to offer ſacrifice. The world is in deed of it ſelfe inclined to this: but then came the ſacrificing prieſtes, who are like fannes & bellowes. And it is not to be douted, but that the whole multitude was moued with ambition, to be ſo deſirous to offer ſacrifice to Paul vnderunder the name of Iupiter, that their citie might bee the more famous and noble. Hence hath Satan ſo great libertie to deceiue, whiles that the ſacrificing prieſtes ſet nets to get gaine, and the people are delighted to hauehave errors confirmed.
14 Furthermore, when the Apoſtles Barnabas and Paul had hearde, renting their garments, they ran in into the preaſe, crying:
15 And ſaying, Men, why doe yee theſe things? Wee be alſo men ſubiect to like miſeries as you are, preaching to you that you turne from thoſe vaine thinges vntounto the liuing God, who hath made heauen and earth, and the ſea, and whatſoeuer are in them.
16 Who in times paſt ſuffered all nations to walke in their owne wayes.
17 Though he left not him ſelfe without witneſſe doing good, giuing to vsus from heauen rayne and fruitefull times, repleniſhing with foode and gladneſſe our heartes.
18 And when they had thus ſaid, they ſcarce appeaſed the multitude, that they ſhould doe ſacrifice to them.
14 When the Apostles had heard. In that Paul and Barnabas rent their garments and leap into the midſt of the multitude, it appeareth thereby howe zealous they were for the glorie of God: beeing content onlie to ſpeak to the people, they trobled the preparatiō of the ſacrifice ſo much as they are able. It commeth to paſſe ſomtimes that euen hypocrites refuſe exceſſiue honor: but they rather prouoke the ſimple to giuegive it them, with their feigned modeſtie. There was no ſuch thing in Paul and Barnabas. For they declared both by wordes and alſo by all geſture of body, that they were ſo farre from taking pleaſure in that worſhip which the men of Lyſtra gaue vntounto them, that they did vtterly deteſt it. This is holy anger, wherewith the ſeruantes of God muſt be inflamed, ſo often as they ſee his glory profaned and ouerthrowen by the ſacrileges of men. And aſſuredly no man ſhalbe able otherwiſe to ſerue God ſincerely and faithfully, vnleſſe he put on that affection of ielouſie, whereof Paul ſpeaketh in the ſecond Epiſtle to the Corinthians,2. Cor. 11.2. that thoſe men to whom the Lord hath committed the charge of his church be no leſſe couragious and ſtout to defend the glory of their Lord, then a husband is vigilant to defend his wiues chaſtitie. Therefore we muſt take good heede, that we ſuffer not that honour to be giuen vsus, which may darkē the glorie of God: but rather ſo ſone as there appeareth any profaning of gods glory, let this heat breake out, wherof we hauehave an example in Paul and Barnabas. And though the teachers of the church ought eſpecially to be indued with this zeale, yet there is no one of the godly, which ought not to be ſore diſpleaſed, when he ſeeth the worſhip of God polluted, or giuen to ſome other: becauſe it is written of all, The zeale of thine houſe hath eaten me vp, and the rebukes of them that rebuked thee fell on me.Pſal. 69.10. And if ſo be it holy men being yet compaſſed about with the fleſh did ſo greatly deteſt idolatrie, how ſhall we think thē to be affected now, when they are ſtripped out of all the affections of the fleſh? Whenas the world abuſeth their names and perſons vntounto ſuperſtition, it thinketh it doeth them a great pleaſure: but it is greatly deceiued. For they will ſtande vp firſt againſt their worſhippers, and will in deed declare that they neuer make more account of any thing, then that the worſhip of God might remaine whole and ſound to him. Moreouer, there can bee no greater iniurie done to them, then when the honor which is taken from God is giuen to them: which muſt needes be when any diuine thing is aſcribed and giuen them. Whereas Luke ſaith, that Paul and Barnabas did rent their garments, it appeareth by other places of ſcripture, that this rite & cuſtome was vſed among the men of the Eaſt countrie, ſo often as they would by externall geſture expreſſe either great ſorrow, or deteſting of any thing. When Luke calleth Barnabas an apoſtle together with Paul, he extendeth the ſignification of the word farther then vntounto the chiefe order which Chriſt appointed in his Church: like as Paul maketh Andronicus and Iunias excellent among the Apoſtles. But if wee ſhoulde ſpeake properly they were Euangeliſtes and not Apoſtles: vnleſſe peraduenture becauſe Barnabas was made Paul his fellowe in office, wee place them both in like degree of office, ſo may hee be truly called an Apoſtle.
15 Men why doe yee thoſe things. They begin with a reprehenſion, as the matter did require: that done, they ſhew to what end they were ſent. Afterward they preach concerning the only God, and ſhew that he was vnknowen to the world. Laſtly, that they may more ſtrongly pluck out of their hearts the deceites and ſleights of the Diuell, they teach that this ignoraunce was without excuſe. Therefore the firſt part of the ſermon is a reprehenſion, wherein the men of Lyſtra are condemned, for worſhipping mortall men prepoſterouſly in ſteed of God. Though the reaſon which they alleage ſeemeth to be colde. For it were an eaſie matter to gather thence, that it is not vnlawfull to worſhip thoſe who are deliuered frō humane miſeries by death. By this meanes al the ſuperſtitions of the Gentiles ſhould ſtand vntouched which wer wont to count none gods but thoſe who were dead. With the ſame colour alſo hauehave the Papiſts colored their idolatrie, who worſhip rather the dead mens bones, ſtones and wood, then liuing men in whoſe noſe thrilles is breath. I aunſwere that Paul and Barnabas drewe this argument from the matter which was now in hand, We be miſerable men: therefore you do falſly and filthily imagine vsus to be Gods, & worſhip vsus as gods. If idolatrie bee handled generally, this ſhalbe a perpetual reaſon to condemne it, & ſhall alone bee ſufficient enough, that the perfect and whole worſhip of godlines is due to god alone, & that therefore it is profaned, ſo ſoone as it is in any point giuen to creatures, whether they be angels, or men, or ſtars. But occaſion ſhall oftentimes be offered, that many things may bee ſpoken againſt one kind of Idolatrie, which do not appertaine vntounto another neither are agreeable to the ſame: and yet ſhall they bee of no ſmall force for the matter which is in hand, as Paul and Barnabas, by confeſſing that they be mortall men, ſubiect to diuers calamities, had a fit reaſon to reproue the furie and madneſſe of the people.
We preach to you. An argument drawen from contraries. For heere they ſhew that the end of their comming was quite contrary: to wit, that they might remoue ſuperſtitions, which had hitherto reigned. For it is all one as if they had ſaid, Doth the myracle moue you? Then giuegive credence to our wordes. And the ſumme of our ambaſſage is, that al feined Godheads, wherewith the world hath hitherto been deceiued, may be done away & periſh. And this is a general doctrine, wherby they do not only appeaſe the preſent madnes, but alſo reprehend all maner ſuperſtitions, and whatſoeuer was contrary to, or diſagreeing with the rule of godlineſſe. For without doubt they call all that vaine which men hauehave inuented to themſelues of their owne brain, And we muſt mark this definition, that all religion is vaine, which departeth and degenerateth from the pure and ſimple worde of God. There is no expreſſe mention made in deed of the worde, becauſe they ſpake to the Gentiles. But becauſe God is no otherwiſe rightly worſhipped, then according to his appointment, it followeth out of Paul his words, that ſo ſone as mē depart from that worſhip which God hath commaunded and doth allow, they are wearied fooliſhly and vainely, with a vaine and vnprofitable labour. For that religion wherin God hath not the preheminence is nothing worth, nether hath it any truth or ſoundnes. And this was the cauſe, that ſincere and perfect godlines was neuer found, neither did it euer flooriſh in the more part of the world. For they ſtood only about the remouing of the old Idolatrie: and the other thing was in the meane ſeaſon foreſlowed, to bring men vntounto the true God alone, after that they had forſaken Idols. They turned in deed the name of an Idol ſometimes, into the name of God: but vnderunder that colour they did neuertheleſſe cheriſh the old errors, which they ſhould hauehave indeuoured to redreſſe. So the prieſts of Fraunce begat the ſingle life of great Cybele. Nunnes came in place of the veſtall virgins. The church of al Saints ſucceeded Pantheo, or the church of all Gods: againſt ceremonies were ſet Ceremonies not much vnlike. At length came in the multitude of gods, who they thought wold be lawfull and tollerable if they had once decked them with the titles of Saints. Corruptions are not by this meanes purged, neither are the ſtables both profane and ful of filth turned into the temple of God: but the name of God is mixed with profane polluſions, and God himſelfe is brought into a filthie ſtall. Wherefore let vsus remember that the apoſtles did not only employ themſelues to ouerthrow Idolatrie which had long time reigned in former ages: but did alſo take great heed that pure religion might reigne afterward, hauing put all corruptions to flight.
Who hath made heauen and earth. We know that the order of teaching doth require that we begin with things which are better knowen. Seing that Paul and Barnabas ſpake to the Gentiles, they ſhould hauehave in vain aſſayed to bring them vntounto Chriſt. Therefore it was expedient for them to begin with ſom other point, which was not ſo far ſeparate from common ſenſe, that after that was confeſſed, they might afterwarde paſſe ouer vntounto Chriſt. The minds of the men of Lyſtra wer poſſeſſed with that errour, that there bee more gods then one. Paul & Barnabas ſhew on the contrary, that there is but one Creator of the world. After that, that feined number and multitude of the Gods was taken away, there was paſſage nowe made vntounto the ſecond member, that they might teach what that god was, who was the Creator of heauē & earth. The caſe ſtādeth otherwiſe at this day betweene vsus and the papiſtes, they confeſſe that there is but one God, and they admit the ſcripture. Therefore it remaineth that we proue to thē out of the ſcripture what God is, & after what ſort he wil be worſhipped of men.
16 In times paſt. Becauſe the men of Lyſtra might obiect that that god was vnknowen, hitherto Paul and Barnabas preuent them and ſay, that all men wandered indeed in darkneſſe, and that all mankinde was ſtricken with blindneſſe, but that they denie that any preiudice muſt be made according to the peruers ignorance of the worlde. Theſe were two no ſmall lets for the vnbeleeuers, long antiquitie of time, and the conſent almoſt of all nations. Paul and Barnabas remoue both in this place: If, ſay they, men hauehave erred many yeeres, & if the world hauehave wā dered without reaſon & iudgement, let not therefore the truth of God when it appeareth bee leſſe precious to you. For ſeeing that it is eternal and is not chaunged, it is an vnmeete thing that the long preſcription of yeeres ſhould be ſet againſt it. They proue that there is no more aide or patronage to be found in the number of men. There is no cauſe (ſay they) why the conſpiracie of all the whol world ſhould keep you frō cō ming to the right way. Blindneſſe hath got the vpper hande among all people: but god doeth nowe appeare and giuegive light to you. Therefore your eyes muſte bee open, and you muſte not ſlumber and ſleepe in darkenes, though all people hauehave beene drowned therein hytherto.
Their waies. If hee had onelyonly ſaide that men were deceiued vntill that time through gods ſufferance, we might eaſily gather thereby, that all men can doe nothing els but erre, ſo long as they be not gouerned of god. Yet hee ſpeaketh far more plainely, when hee calleth errours the wayes of men. For we are plainely taught by this, what the wiſdome and vnderſtanding of mans mind can doe in beholding and keeping the way of ſaluation. All people (ſaith he) hauehave walked in their owne wayes, that is, they hauehave wandered in darkneſſe and death: it is all one as if hee ſhoulde ſay that there is no ſparkle of true reaſon in all the whole world.
Therfore there is but one rule of true godlines, that is, that the faithful, caſting frō thē al confidence in their own wit, do ſubmit thēſelues to god. For the waies of mē are now, as thei wer in times paſt: & the exāples of all times teach how miſerablie blind thoſe men be, who hauehave not the worde of God to giuegive them light, though they thinke they can paſſe other men in quickneſſe of ſight. Immediately after the Beginning of the world, the more part fell away vntounto diuers ſuperſtitions and wicked worſhippings: whence came that? Saue only becauſe it pleaſed them to follow their own imaginations? Whē it might hauehave ſeemed that the world was purged with the flood, it fell againe ſtreightway to the ſame vices. Therefore there is nothing more deadly then to leane to our owne wiſdome. But Paul and Barnabas ſhew no cauſe here why the Lord ſuffred the worlde to erre ſo long: and aſſuredly wee muſt count the will of god alone, the chiefeſt law of equity. God hath alwaies a good reaſon for his workes: but becauſe it is oftentimes hid from vsus, it is our dutie reuerently to wonder at his ſecrete counſell: wee muſt in deed confeſſe, that the world was worthie of ſuch deſtruction: but there can no other reaſon be brought why the Lord had mercy rather on one age then on another, ſaue only becauſe it ſeemed good to him that it ſhould bee ſo. Therefore Paul calleth that time which was appointed of God for preaching the goſpel,Gal. 4.4. the time of fulnes, leaſt any other opportunitie be ſought And we muſt remember that which we had in the firſt chapter, that it is not for vsus to know the times & ſeaſons, which the father hath placed in his own power. So that the cauill of the papiſtes is refuted, who ſay that it cānot be that God ſuffered his church to erre ſo long. For whence I pray you came the Gentiles but from the Ark of Noe, when there was a certaine ſingular puritie of the church? Alſo the poſteritie of holy Sem together with others did degenerate. Yea Iſrael the peculiar people of the Lorde was alſo left for a long time.Gen. 9.9. Wherfore it is no maruel, if God did puniſh the contempt of his word with the ſame blindneſſe vnderunder the reigne of his ſonne, as he did in times paſt.
17 Notwithſtanding he did not ſuffer himſelf to be without witnes. Paul and Barnabas take from the Gentiles in this place the cloake of ignorance. For how greatly ſoeuer men pleaſe themſelues in their own inuentions, beeing at length conuict of error, they flie vntounto this fortreſſe, that they ought to beare no blame: but that God was rather cruel, who did not vouchſafe ſo much as with one hiſſe to call thoſe back whom he ſaw periſh. Paul & Barnabas cut off this friuolous obiection when they ſhewe that God lay hid in ſuch ſort, that he bare witneſſe of himſelfe and his diuinitie. Notwithſtanding wee muſt ſee how theſe two things can hang together: for if God bare witneſſe of himſelfe, he did not ſuffer (ſo much as in him lay) the worlde to erre. I anſwere, that this kinde of teſtimony wherof mention is made, was ſuch, as that it made men without excuſe, and yet was it not ſufficient to ſaluation. For that of the apoſtle is true, that by faith it is vnderſtood that the worlds were ordeined by the word of God,Heb. 11.3. but faith is not conceiued by the bare beholding of the heauen and earth, but by the hearing of the worde. Whereuppon it followeth that men are brought by the direction of the woorde alone vntounto that knowledge of Almightie GOD which bringeth ſaluation. And yet this letteth not but that they may bee made without excuſe, euen without the worde, who though they be naturally depriued of light, are blinde notwithſtanding through their owne malice, as Paul teacheth in the firſt chapter to the Romanes.
Giuing raine and fruitfull ſeaſons. God hath indeed reuealed himſelf to all mankind by his word ſince the beginning. But Paul & Barnabas ſhew that there was no age, on which God did not beſtowe benefites, which might teſtifie, that the world is gouerned by his gouernment, and commandement: and becauſe the light of doctrin had byn buried long time, therfore they ſay only, that God was ſhewed by natural arguments. And it is to be thought, that they did in ſuch ſort ſet foorth the magnificence & greatnes of the works of God as became them: but it was ſufficient for Luke to touch the ſummes & chief points of matters. Neither do I ſo vnderſtand it that they intreated ſubtilly and after the manner of the philoſophers of the ſecrets of nature, for they ſpake vntounto an vnlearned multitude: therefore it behoued them to ſet that before them plainly, which the moſt ignorant did know. Notwithſtanding they take this principle, that in the order of nature there is a certaine and euident manifeſtation of god: in that the earth is watered with raine, in that the heat of the Sun doth cōfort it, in that there cōmeth ſuch abundance of fruit out of the ſame yeerely, it is thereby gathered for a ſuretie that there is ſome God who gouerneth all things. For euen the heauen and earth are not moued or gouerned by their own motion: & much leſſe by fortune. Therfore it remaineth, that this wonderful workmanſhip of nature doth manifeſtly ſhew the prouidence of God: and thoſe who ſaid that the worlde was eternal, ſpake not as they thought, but they went about by malicious and barbarous vnthankfulneſſe to ſuppreſſe the glory of god: wherein they bewrayed their impudencie.
Filling with meat and gladneſſe. The vngodlineſſe of men is more conuict in that, if they knew not God, becauſe hee doeth not only ſet before their eyes, teſtimonies of his glory in his workes: but doth alſo appoint all things for their vſe. For why doth the Sun & ſtarres ſhine in the heauens, ſaue only that they may ſerue men? Why doth the raine fall from heauen? Why doth the earth bring foorth her increaſe, ſaue onelyonly that they may miniſter food to men? Therefore God hath not ſet man vponupon earth, that he may be an idle beholder of his workes as being ſet vponupon a Theater, but to exerciſe himſelf in praiſing the liberalitie of God, whiles that he enioyeth the riches of heauen & earth. And now, is it not more than filthie frowardneſſe, not to be moued with ſo great goodnes of god in the manifold abundance of thinges? To fill the hearts with meat doth ſignifie nothing els but to giuegive foode, which may ſatisfie the deſires of men. By this word gladnes Paul and Barnabas do meane that God doth giuegive more to men according to his infinite goodneſſe, then their neceſſitie doth require: as if it had been ſaide, that men hauehave meate giuen them not only to refreſh their ſtrength, but alſo to make their harts merie. If any man do obiect that it falleth out ſo oftentimes, that men doe rather mourne being hungrie, then reioyce beeing full. I aunſwere, that that commeth to paſſe contrarie to the order of nature: namely, when the Lorde ſhutteth his hand becauſe of the ſinnes of men. For the liberalitie of God ſhould flow vntounto vsus abundantly of his owne accorde, as it is heere deſcribed by Paul and Barnabas, vnleſſe it were kept backe by the lets of our vices. And yet there wes neuer ſo great barrennes, wherin the bleſſing of God in feeding men did quite wither away. It was indeed well ſaid of the Prophet, Open thy mouth, and I will fill it, that wee may know that we be hungrie through our owne fault,Pſal. 81.11. whiles that wee doe not admit the goodnes of God. But how vnworthie ſoeuer we be & ſtreight, yet the fatherly louelove of God breaketh through euen vntounto the vnworthie. Eſpecially the generalitie of mankinde doth teſtifie that the benefites of God doe neuer ceaſe, wherein he appeareth to be our father.
18 When they had ſaid thus. Luke ſaid before that they did not only vſe wordes, but they ran alſo with violence into the multitude. Nowe hee addeth that the furie of the people was ſcarſe appeaſed with that vehemencie, whereby appeareth howe mad & vntamed the heat of the world is towarde Idolatrie. For if they beleeue the gods, why doe they not beleeue their worde, whereby they put from them falſe honour? But all idolaters are ſicke of this diſeaſe, that they are oftentimes readie to ſhake off the yoke, vnleſſe religion bee ſubiect to their will and pleaſure. Wherefore no maruel if the prophets ſay oftentimes, that men are carried into the blinde affection of ſuperſtitions, euen as brute beaſtes are carried into their luſt.
19 And there came from Antioch and Iconium Iewes, by whom the multitudes were perſwaded, and when they had ſtoned Paul, they caſt him out without the citie thinking that he was dead.
20 And as the Diſciples ſtood about him he roſe, and entered into the citie: and on the morrow he went foorth with Barnabas to Derbe.
21 And when they had preached the goſpel to this citie, and had framed many diſciples, they returned to Lyſtra and Iconium and Antioch.
22 Strengthening the ſoules of the diſciples, and exhorting them to continue in the faith, and that through manie afflictions we muſt enter into the kingdome of heauen.
19 There came. Paul and Barnabas can hardly ſtay the people from doing ſacrifice: but a companie of knaues doe with ſmall adoe perſwade them to ſtone Paul whom of late they made a God. Wherby appeareth how much more men be bent vntounto ſuperſtition, then vntounto the true worſhip of God, & how arrogant ſuperſtition is, which will alwaies beare the chief ſway in appointing the worſhip of god. The ſeruāts of god ſeek no other thing, but to bring men vnderunder obedience of him, which is ſaluation and felicitie alone. They challenge to themſelues no Lordſhip, they hunt after no gaine: and yet the world cannot abide them. For almoſte all men murmure: and now and then there riſe tumults. Thoſe who are thus ſtubborn againſt God, they be too to readie to beleeue ſeducers, & willingly ſubmit themſelues to their tyrannie. So the Pope had libertie to deceiue at his pleaſure, and not onelyonly to oppreſſe miſerable ſoules with ſlauerie, but alſo cruelly to torment them. Whatſoeuer hee commaunded it was obediently receiued, and euen at this day, though he make vnpoſſible lawes, yet dare no man once mutter againſt them. Neuertheleſſe the yoke of Chriſt is ſweet,Mat. 11.30. and yet few there be who will ſuffer it.
Therefore in this hiſtorie is moſt liuely painted out vntounto vsus the frowardneſſe of the worlde. Paule might hauehave reigned vnderunder the title of Mercurie, with the commendation of all men: he will not be a God. Becauſe he ſerueth Chriſte faithfully, he is ſtoned. His conſtancie is commended, to the end we may follow it. He was in deed wonderfully deliuered by the Lorde:2. Cor. 11.25. but as touching himſelf he ſuffered a moſt cruell kinde of death. Therefore we muſt make like account of this teſtimony, which he doth alſo recite in the ſecond Epiſtle to the Corinthians, as if he had been ſlaine. Furthermore, we need not doubt but that the common ſort made inſurrection againſt him outragiouſly. So that what violence ſoeuer the wicked doe to the ſeruants of Chriſt, it is neuer called in queſtion: the lawes are whiſt, iudgements ceaſe: the magiſtrate is aſleepe: there is no patron to be found.
20 As the diſciples. Though no man defended Paul, yet Luke ſheweth that the godly were deſirous of his life: yet they did ſo moderate themſelues, leaſt they ſhould attempt any thing with great danger to no end, ſeeing they could not helpe him vnleſſe it were done priuilie. And ſurely we muſt alwayes marke what the Lord hath brought to our hand. If I ſtanding vponupon the banke ſhall ſee a man in the middeſt of the water, and cannot reache him my hande when hee is like to be drowned: what is remaining for me to do, but to commende him to the Lorde? And if there bee any hope to help him, then muſt I indanger my ſelfe. Therefore wee will not ſay that Saint Paul was left alone by the Diſciples through ſlouth: ſeeyng they coulde not helpe him. And they declare their louelove and care, when they ſtande about him after hee is caſt out.
They went to Derbe. It appeareth plainly by this that Paul was miraculouſly ſaued, ſeeing that on the morrowe after hee was caſt out for dead, he taketh his iourney being freſh & ſound, whence it is alſo gathered what an inuincible heart he bare againſt all euils & afflictiōs. For he creepeth not into a corner, where like an ouerworn ſouldiar he may liue idlely: but he goeth to the ſame places, where he was vncourteouſly and cruelly handled but a little before. Notwithſtanding Luke ſheweth that the church was firſt planted among the men of Derbe, hee addeth afterward that Paul & Barnabas returned vntounto the Churches, which they had ordained, that they might confirme the Diſciples, Whereby hee giueth vsus to vnderſtand that the vſe of the worde conſiſteth not in inſtruction only, whereby the hearer is only taught: but that it is alſo auaileable for confirmation of faith in adomoniſhing, exhorting & reprouing, And Chriſt doth not only commaund his miniſters to teach, but alſo to exhort:2. Tim. 3.16 and Paul ſaith that the ſcripture is profitable, not only to teach, but alſo to exhort. Wherefore let not Paſtours thinke that they hauehave done their dutie as they ought, when they hauehave well trained vp the people in true knowledge, vnleſſe they employ themſelues to this part alſo. Againe, let not the faithfull neglect the woorde of God as if the reading and preaching thereof were vnneceſſarie: becauſe there is no man who hath not need of continuall confirmation.
And exhorting them. This was the principall way to cofirme, in that they prouoke the diſciples who had before embraced the Goſpel and did profeſſe it, to goe forwarde, by exhorting them. For wee are farre from being ſo readie and ſtout as we ought. Therfore our laſineſſe needeth prickes, and our coldneſſe muſt bee warmed. But becauſe GOD will hauehave his exerciſed with diuers cumbates, Paul and Barnabas admoniſhe the diſciples to be readie to ſuffer tribulation. A very neceſſary admonition, that we muſt goe on warrefare in this worlde that wee may liue well and godlilie. If the fleſh ſhould not moleſt vsus, if Satan ſhoulde attempt nothing, if the wicked ſhoulde not trouble vsus with ſome ſtumbling blocks, it were no ſuch troubleſome thing to perſeuere: becauſe that were a ſweete walke through a ſoft and pleaſant way: but becauſe there ariſe on eueryevery ſide, and eueryevery minute of an houre, infinite aſſaults which prouoke vsus to fal away, there ariſeth the hardneſſe, and therfore is it that the vertue of conſtancie is ſo rare. Therefore to the ende wee may perſiſt euen vntounto the end, we muſt be prepared for warre. But Luke ſpeaketh not in this place only of the perſecutions which the aduerſaries raiſe againſt vsus with drawen ſwordes, and flaming fires: but he comprehendeth vnderunder the worde tribulations all ſorrowes & miſeries, whereunto the life of the godly is ſubiect, not becauſe the faithfull alone are miſerable: becauſe this is the common ſtate both of good and badde. Whence alſo commeth that famous prouerbe, It is the beſt, not to bee borne: and the next, to die very quickly. But when as God doth oftentimes ſpare the wicked, and doth fat them with ptoſperitie: hee is more ſharpe and harde towarde his children. For beſides common moleſtations, they are oppreſſed peculiarly with many diſcommodities, and the Lorde doth humble them with ſuch exerciſes, keeping their fleſh vnderunder correction leaſt it wax wanton: he awaketh them, leaſt they lie ſleeping vponupon earth. VntoUnto theſe are added the reproches and ſlanders of the wicked: for they muſt be as it were the ofscourings of the world. Their ſimplenes is laughed at: but they vſe wicked mocks and ſcofs principally againſt God. Laſt of all, the luſt of the wicked breaketh out into open violence. So that they hauehave need to ſtriue with manie tribulations, and it cannot bee but that all their life ſhall bee inuied and vnquiet amiddeſt ſo many enemies. But this is the beſt comforte, and which is ſufficient enough to confirme their mindes, that, this way (though it bee harde and ſharpe,) leadeth vntounto the kingdome of heauen. For wee gather by this, that the miſeries of the godly are more happie then be all the doting dainties and delights of the world. Therfore let vsus remember, firſt, that rhis condition is ſet downe for vsus, that wee ſuffer many tribulations: yet let vsus alſo remember to adde this, to mittigate the bitternes thereof, that by them we be brought vntounto the kingdome of God. Furthermore their babling is friuolous, who gather hereby that patience is a work which deſerueth eternal ſaluatiō, ſeing that the cauſe of ſaluation is not in this place handled: but after what ſort God vſeth to handle his in this world: and the comfort is added, not to extoll the dignitie and merite of workes, but onelyonly to encourage the godly that they faint not vnderunder the burthen of the croſſe. All mankind as we hauehave ſaide before, as well one as other, is ſubiect to manie miſeries. But the afflictions of the reprobate are nothing elſe to them but the verie entrie of hell: but theſe turne to the ſaints to an happie and ioyfull end, and for them they fall out well, and ſo conſequently they bee helpes for ſaluation, becauſe they take part with Chriſt. We muſt note that Paule and Barnabas being not content with the plurall number, doe plainely ſet downe Many tribulations, leaſt any man after he hath ſuffered one or two or a few, doe at length ſinke downe. Therefore let the faithfull thinke that they muſt paſſe through continuall miſeries: that done, let them prepare themſelues not for one kind of perſecution onelyonly, but for diuerſe kindes. For though God handle ſome men more courtiouſly and gently: yet doth he pamper none of his ſo daintily, that he is free from all tribulations.
23 And when by voices they had ordained them Elders through all Churches, hauing prayed with fasting, they commended them to the Lorde in whom they had beleeued.
24 And paſſing ouer through Piſidia, they came to Pamphilia.
25 And when they had ſpoken the worde at Perga, they went downe to Attalia.
26 And thence they ſailed to Antioch, from whence they were commended to the grace of God, vntounto the worke which they had fulfilled.
27 And when they were come, when the Church was gathered togither, they ſhewed what great things God had done by them, and that he had opened to the Gentiles the doore of faith.
28 And they were there no ſmall time with the diſciples.
23 When they had ordained Elders. By this it appeareth ſufficiently, that it is not ynough if men hauehave bin once taught the doctrine of godlineſſe, and to hauehave the ſumme of faith, vnleſſe they go forward continually. Therefore Chriſt did not onelyonly ſend his Apoſtles to preach the goſpel, but he commanded alſo that there ſhould be Paſtours appointed that the preaching of the Goſpel might be perpetuall and in daily vſe. Paul and Barnabas do marke that this order was ſet downe by Chriſt, when they aſſigned Paſtours to euerie Church, leaſt after their departure doctrine ſhould ceaſe and be whiſht. Furthermore this place teacheth that the Church cannot want an ordinarie miniſterie: neither can any be counted chriſtians before God, but thoſe who during their whol life are willing to learne. I take it that thoſe are called Elders in this place, who had the office of teaching inioyned them. For it appeareth by Paul that ſome were onelyonly Cenſors of manners and ſuch as had authoritie to puniſh enormities. Now foraſmuch as Luke ſaith, that they were ſet ouer eueryevery Church,1. Tim. 5.17. the difference betweene their office and the office of the Apoſtles is gathered hence. For the Apoſtles had no certaine place of abode: but they went too and fro to founde newe Churches. But Paſtours were ſet and appointed euerie man to his owne Church, and were as it were placed to watch ouer their Congregations.
Had ordained by Election. The Greeke worde Cheirotonein doth ſignifie to decree or ordaine a thing by lifting vp the hands, as they vſe to doe in the aſſemblies of the people. Notwithſtanding the Eccleſiaſticall writers doe often vſe the word cheirotonia in an other ſenſe: to wit, for their ſolemne rite of ordaining, which is called in ſcripture, Laying on of hands. Furthermore by this manner of ſpeech is verie excellently expreſſed the right way to ordaine Paſtours. Paule and Barnabas are ſaide to chooſe Elders. Doe they this alone by their priuate office? nay rather they ſuffer the matter to be decided, by the conſent of them all: therefore in ordaining Paſtours, the people had their free election. But leaſt there ſhould any tumult ariſe Paul and Barnabas ſit as chiefe moderatours. Thus muſt the decree of the Councell of Loadicia bee vnderſtood, which forbiddeth that the people hauehave libertie graunted them to Elect.
They hauing prayed with fasting. They had a double end and reaſon of their praier: the firſt that, God would direct them with the ſpirit of wiſdome and diſcretion, to chooſe the beſt and moſt meete men. For they knewe that they were not furniſhed with ſo great wiſedome, but they might bee deceiued: neither did they ſo much truſt to their diligence, but that they knew that the principall point did conſiſt in the bleſſing of god: as we ſee mens iudgements erre daily, where the heauenly gouernment is not: and that all their labor is nothing worth, where the hande of God is not. Theſe be the true ſignes and tokens of the godly, to call vponupon the Spirit of God, that he may gouern their counſels. And if ſo be it this rule be to be obſerued in all buſineſſes: ſo often as the gouernement of the Church is in hand, which dependeth wholy vponupon his will and pleaſure, we muſt beware that we attempt nothing vnleſſe we hauehave him for our guide and gouernour. And the ſecond end of their prayer was, that God would furniſh with neceſſary giftes thoſe Paſtours which were choſen. For it is a harder matter to fulfill ſuch a function faithfullie as a man ought, than that mans ſtrength is ſufficient for it. Therefore they craue Gods help euen in this part alſo, hauing Paul and Barnabas for their authors. They faſt likewiſe, that euen that may be a helpe to ſtir vp the feruentnes of their praiers. For we know how great our coldnes is otherwiſe. Not becauſe it is alwaies neceſſarie that we ſhould pray faſting, ſeing that god doth inuite euē thoſe who are ful to giuegive thanks: but when we are vrged by any neceſſitie to pray more feruently than we vſe commonly to doe, this is a verie profitable prouokement. And now we hauehave alreadie declared what a weightie matter the chooſing of Paſtours is, wherein the ſoundneſſe of the Churche is handled. Wherefore no maruell, if Luke write that they vſed extraordinary prayers. And it is profitable for vsus to marke this vſe and other of faſting, leaſt we imagine with the Papiſts that it is a meritorious worke: or leaſt wee place the worſhip of God in it, ſeing it is of it ſelfe nothing, neither is it of any importance with God, ſaue onelyonly in as much as it is referred vntounto another end.
They committed thēſelues to the Lord. We gather hereby firſt, what great care Paul and Barnabas had for the ſaluation of thoſe, who by their induſtrie were turned vntounto the Lord. For they teſtifie that in this infirmity of the fleſh men be ſubiect to more dangers, then that their faith can continue ſtedfaſt through his owne ſtrength. Therefore this is the only refuge and aid, if the Lord keepe them continually whom he hath once receiued. And when Luke ſaith that they were commended to God in whom they beleeued, there commeth no ſmall confidence hence vntounto vsus: becauſe he aſſigneth this office to God as proper to him, to ſaue and defend all thoſe who by true faith hauehave embraced his word.
24 Paſſing through Piſidia. We hauehave alreadie ſaid that Paul and Barnabas came to Antioch of Piſidia: being now about to returne to Antioch of Syria, whence they were ſent away: they go through Pamphilia, which is the midle region toward the mount Taurus. And Perga, & Attalia are Cities lying neere togither. And whereas Luke ſaith that they preach the word in the one only, wee may thereby gueſſe that they had not opportunitie offered them eueryevery where to teach, which they were wont to neglect or let paſſe no where.
26 When they had bin commended. Luke might hauehave ſaid that they were ordained there to bee the Apoſtles of the Gentiles, but by a circuit of words he doth more plainly expreſſe, that they were neither ſent away of men, neither did they attempt any thing truſting to their owne ſtrength, but that their whol iorney togither with the ſucceſſe was committed to God the authour thereof. Therefore their preaching was no mans worke, but a worke of the grace of God. And the word Grace is referred as well vntounto the power and efficacie of the Spirit, as alſo vntounto all the reſt of the ſignes of fauour: becauſe all thoſe giftes bee free which God beſtoweth vponupon his ſeruants. And the ſentence may be thus reſolued, that they praied God that he would ſhew forth his grace, to further the labours of his ſeruants.
27 After they had called the Church togither. As thoſe who returne from an embaſſage vſe to giuegive an account of their Actes: ſo Paule and Barnabas declare to the Church al the ſum of their voyage: that it may thereby appeare what good ſucceſſe they had & how faithfully they behaued themſelues in their office: and alſo that they may exhort the faithful to giuegive thāks to god, as the thing it ſelf gaue thē large matter: therfore Luk ſaith not that they did extol the things which they thēſelues had done, but whatſoeuer things the Lord had done by them. It is word for word, With them: but according to the phraſe of the Hebrew tongue it is all one, as if it had beene ſaide, In them, or By them, or Toward them, or ſimply To them, in the Datiue caſe. Therefore Luke doeth not ſay ſun autois, but meta autoon: which I ſay for this cauſe, leaſt any vnskilfull man aſcribe ſome part of the praiſe to Paul and Barnabas, as if they had bin partners with God in the worke: whereas he doth rather make him the onelyonly author of all thoſe famous factes which they had done. Luke addeth immediatly after, that the Lord had opened the doore of faith to the Gentiles. For though they were ſent vntounto the Gentiles, yet the ſtrangeneſſe of the matter cauſeth them to woonder not a little: & not only the ſodaine change did make the Iews aſtonied: but alſo becauſe it was to them as it were a monſter, that vnclean mē & ſuch as were ſtrangers from the kingdome of God, ſhould be mixed with the holy ſeede of Abraham, that they might both togither make one & the ſame Church, of God: they are now taught by the euent it ſelfe, that it was not for nothing that there were Apoſtles ſent to them. Moreouer it is ſaide that the doore of faith was ſet open to the Gentiles, not onelyonly becauſe the Goſpel was preached to them with the externall voice: but becauſe being illuminate by the Spirit of God, they were called effectuallie vntounto the faith. The kingdome of heauen is in deed ſet open to vsus by the externall preaching of the Goſpel: but no man entreth in ſaue he to whom God reacheth out his hand: no man draweth neere vnleſſe he be drawn inwardly by the Spirit. Therefore Paul and Barnabas ſhowe and proue by the effect, that their calling was approued and ratified by God: becauſe the faith of the Gentiles was as it were a ſeale ingrauen by the hand of God,Rom. 16.15. 2. Cor. 3.7. ro eſtabliſh the ſame, as Paul ſaith.