ThML Template

THE present COMMENTARY, necessarily partaking of the character of the Book which it is designed to illustrate, is more historical than doctrinal; and hence does not contain so much profound theological discussion as some of Calvin’s other Commentaries. The leading topic is the progress of the Gospel under the inspired teachers to whom its first propagation was entrusted, and, in immediate connection with this, the Constitution of the Apostolic Church, and the privileges enjoyed by its members. To this latter point the attention of the religious world is now more especially directed; and whatever be the views entertained with regard to it by any reader into whose hands this Commentary may fall, if he feels aright, he will not think that his study of the controversy is complete until he has made himself acquainted with what has been said upon it by such a man as Calvin.

If that (Right Honorable) I should prefix any long and tedious preface before this work in commendation of your honor, — I should of some be suspected of flattery; if in praise of these learned Commentaries, — it should seem a thing superfluous, seeing they sufficiently commend themselves; if in excuse of those faults which are by me in translating hereof committed, — some censuring Cato would condemn me, because I would take in hand a work so weighty, being not able to be without fault, and by craving pardon for faults laying open my folly. Omitting, therefore, those things which might carry with them such inconveniences, I hasten unto that whereof I am chiefly to speak; namely, to lay open the causes moving me to dedicate this my simple translation unto your honor.

Your deserts of God’s church, your singular zeal, your unfeigned faith, your sincere profession, your especial care to advance God’s glory, and to root out Papistry, your faithfulness towards your prince, have been such, that this realm generally, but my countrymen in the north parts, my native soil, specially, have, and shall have, great cause to praise God for you in the day of their visitation, even when it shall please God of his great mercy to behold them with favor-able countenance, and to take from them in greater measure that blindness and superstition, wherein they had been long time nousled, and being fast bred by the bone, is not yet (through want of means) gotten out of the flesh. Seeing all these virtues are in you to be found; seeing both this church and country have found you so beneficial, whom ought not these things to provoke to show all thankfulness towards your honor?

Another thing, which is not so much a cause as an encouragement, is that courtesy which your honor showeth to those which present unto you any exercises of learning, how simple soever they be, whereof I have had full good experience even in my tender years; namely, at such time as I was trained up in the city of Carlisle, under that man, in his calling painful, and to the commonwealth profitable, M. Hayes, whom for that duty which to him I owe I name. At which time, though those exercises which unto your honor we then presented were simple, yet were they so courteously of you received, that the remembrance thereof doth even now encourage me to presume to offer unto you some weightier matter.

The last, but not the least, is, the consideration of that great and undeserved kindness, which all my friends in general, but especially my brother, your honor’s servant, have found at your hands, which, to rip up at large, would be too tedious. In their behalf, therefore, Right Honorable, as also in mine own, as a small testimony of a thankful heart, I present unto your honor this work; simple, if you respect the translation, but most excellent, if you consider the matter. And thus, humbly craving pardon for my boldness, and much more humbly beseeching the Lord to bless you in the reading hereof, I conclude, fearing prolixity. The Lord of heaven bless you, and grant that: as you have been heretofore a good Theophilus, so you may continue to the glory of God, the increasing of his Church, and the profit of this commonwealth.

THOU hast at length, (Christian reader,) through the blessing of God, wherewith he hath blessed my labors, those learned Commentaries of M. Calvin upon the Acts of the Apostles, though simply, yet faithfully, turned into English; and though of many I was the unmeetest to attempt this travail, yet such was the earnest request of my godly friends, that unless I should have taken it in hand, I should have seemed void of courtesy, and also of care to profit God’s Church. I will not stand to rip up those commodities which thou by reading these Commentaries mayest reap, but I leave them to thine own experience. What my travail hath been in this work, those who have endured like toll can best judge. And forasmuch as I know well, that after great painstaking some things have escaped me, I beseech thee, (gentle reader,) condemn me not rashly, but rather amend them friendly. If thou shalt grow forward in knowledge by reading this work, then praise God, who hath by this means made thee profit. God give thee good success in reading, that thereby thou mayest both be better learned, and also better lived.

WHEREAS I have made mention of the names of those kings unto whom I had dedicated these my Commentaries, lest the change incur the crime of lightness among certain unskillful men, I must briefly render some reason thereof. For although both the remembrance of the father, who is dead, doth retain that reverence with me which it deserveth, and I do also, as becometh me, reverence the son; yet the importunities of certain did enforce me to put out ^F1 their names in this second edition, who, being incensed against me with a furious hatred and fear, lest the majesty of kings do purchase some favor to my writings, do boast abroad that they did conceive sore displeasure, that their name was mixed with the doctrine of the sacraments which they themselves disallow. I leave it indifferent whether that be true or no, neither do I pass; ^F2 forasmuch as I did neither hunt after any private gain, nor yet seek to win favor. But because it seemed to me an indecent and filthy thing to enforce those books upon men which are unwilling to entertain them, which do find willing readers enough, it was worth the declaring now, that I never did think any thing less; but that I did hope for more courtesy than I found. In that truly there can be no offense, if withdrawing myself from the contempt of those who loathe my dutifullness, I suffer them to enjoy those delights of theirs which they desire, and wherein they delight.

Of you, most famous prince, have I made choice, not without good cause, whom I might put in the place of two; both because I think you most worthy to have your name appear in the spiritual building of Christ’s temple; neither do I fear but that my book shall find the same friendship at your hands, which you did vouchsafe to declare towards me in your most gentle letters. But, omitting at this time the respect of private good-will, I will stay in another thing. Moreover, I may full well apply unto you that speech which I had before with another. Neither am I determined in this place to commend those most excellent virtues wherewith you have purchased great authority and singular favor with the King ^F3 of Polonia; I am rather bent unto an exhortation, the sum whereof shall be this, that with the like readiness and joyfulness wherewith you have at the beginning received the pure doctrine of the Gospel, that with the like stoutness of courage wherewith you have hitherto endeavored to maintain the true worship of God, you do with the same constancy prosecute this course unto the end.

It was surely a point of rare virtue, that whereas you did know that many did hate nothing more than the frank profession and free study of godliness, yet, so soon as the truth of the Gospel of Christ did once shine and appear unto you, you did not fear by giving your name to provoke their hatred against you. Neither do those offices and good turns deserve small praise, which you did not cease to bestow upon the cherishing and increasing of the first beginnings of the Church; although this your diligence did purchase unto you great envy amongst many noblemen, which did not allow the same. But, because you have no less hard straits to pass through, you must oftentimes stir up and encourage yourself to overcome them all, until you have finished the last act; and, so much the more carefully, because many princes, although they see the estate of the Church filthily corrupt, yet dare they attempt no remedy; because that danger which they fear will proceed from innovation, when evils must be driven out of their old and quiet possession, doth hinder and keep them back from doing their duty. Other some think it to be an absurd and foolish thing to touch (or set hand to) diseases which are incurable. Other some (I cannot tell through what forwardness) do flee from and abhor all manner of reformation. But to intreat of those lets wherewith you are environed on every side, it were superfluous, especially seeing you know them well enough. Yet, howsoever Satan doth assault you, and with what combats soever he doth exercise you, you cannot, without great wickedness, be weary of this holy warfare, which you have professed under Christ his banner. Furthermore, although you be forward enough of yourself, yet I hope it will neither be troublesome, nor yet unprofitable for you, to have your prosperous course of your earnest study, holpen and furthered with this help which God doth offer unto your hands by me. ^F4

So often as we see things tossed to and fro, and, as it were, turned topsy-turvy in the world, there can no more fit and sure prop be found to establish and stay our weak consciences, than when as setting before our eyes the kingdom of Christ, as it doth now appear, we consider what hath been ^F5 the estate and condition of the same from the beginning. When we speak of the kingdom of Christ, we must respect two things; the doctrine of the gospel, whereby Christ doth gather unto himself a church, and whereby he governeth the same, being gathered together; secondly, ,he society of the godly, who being coupled together by the sincere faith of the gospel, are truly accounted the people of God. Both which things, how lively they are expressed by Luke, in the Acts of the Apostles, it is better to know by the reading of the whole book, than to believe either my commendation, or the commendation of any man else. For although the Son of God hath always reigned, even from the first beginning of the world, yet after that, being revealed in the flesh, he published his gospel, he began then to erect a more famous tribunal-seat than before, whence he doth now appear most plainly, and to be also most glorious. If we turn our eyes hither, they shall be fed, not with a vain picture, (as Virgil saith of his AEneas) but with the sound knowledge of those things from which we must fetch life. And to the end I may return unto that whereof I determined to speak, this is the best refuge for the conscience of men, where they may quietly rest amidst these troublesome tempests wherewith the world is shaken. Finally, this meditation alone shall bring to pass, that that shall never befall us, which too too many experiments do prove to have been truly spoken by Ennius in times past of the more part of men, that wisdom is driven away so often as the matter is handled by violence. For if, in the greatest and most vehement heat of combats, the sweet harmony of instruments was of such force amongst the Lacedemonians, that it did assuage that furiousness and fierceness which was engendered in that warlike people, and did temper that violence which doth then out of measure rage in those natures which are otherwise impatient, how much more shall the kingdom of Christ do this by the heavenly pleasant tune of the Holy Ghost, which doth not only tame most cruel beasts, but maketh also lambs of wolves, lions, and bears; which turneth spears into hooks, and swords into ploughshares?

Therefore, seeing that, most noble prince, I offer unto you such kind of temperature as the necessity of times requireth, I hope that this duty of mine shall not be unwelcome to your highness; so that, indeed, you shall perceive this kind of confirmation to be very profitable and fit to look into the beginning of the Church, as it is described of Luke, wherein appeareth both wonderful power of God under the reproach of the cross, and also most valiant patience of the servants of God, under the huge burden of troubles, and the success itself incredible to the judgment of the world, bringeth forth most plentiful fruit of both. But that I may omit other things which you had better set [seek] out by reading of Luke himself, I will touch one thing which is proper to earthly princes, and the chief governors of kingdoms and countries; to wit, that seeing that (the power of the whole world gainsaying, and all men which were then in authority being armed to oppress the gospel) a few men, obscure, unarmed, and contemptible, trusting only to the aid of the truth and the Spirit, did labor so stoutly in spreading abroad the faith of Christ, did refuse no pains nor danger, did stand stoutly against all assaults, until at length they got the victory; there remaineth no excuse for Christian nobles, who are of any dignity, seeing God hath furnished them with the sword to defend the kingdom of his Son, unless they be at least as constant and bold to take upon them such an honorable office.

Furthermore, it is not my part to declare how faithfully and uprightly I have behaved myself in interpreting this history. I hope, surely, my labor shall be fruitful to all men. And as for you, most worthy prince, I must again request and beseech you, that you do both privately addict yourself wholly unto Christ his government, as you have of late happily begun; and that you would also become not only a faithful helper, but also a most stout and valiant standard-bearer in furthering the kingdom of Christ unto so many noble men, whom not only the renown of their stock and lineage, but also the excellency of their virtues, doth commend. God hath vouchsafed to bestow upon the realm of Polonia a singular privilege of honor, that the better part of the nobility, bidding adieu to wicked superstitions, which are as many corruptions and pollutions of the worship of God, should desire with one consent a true form of godliness, and a well framed and reformed order of the Church. It is well known that these men were not a little aided by your authority. But there remain more combats both for you and also for them, than that, like overworn ^F6 soldiers, you should give yourselves to idleness and rest.

First, although no foreign enemy trouble you, you shall have business enough to withstand those evils which are at home with you. You have sufficiently tried with how many sleights Satan is furnished, that he may work some policy to overthrow that holy concord amongst brethren, wherein consisteth the safety of the Church; that befalleth you which is common everywhere, for troublesome men to thrust in themselves when things are out of order; who, whilst they see a few, and those weaklings troubled by a great multitude, and that they do with much ado defend the truth, which is covered with the thick clouds of false accusations, they do more easily come upon them unawares ^F7 And by this subtlety doth that chief worker of all deceit and guile seek the ruin of the Church, not only by cutting, mangling, and pulling in pieces the unity of the faith, but by burdening the name of Christ with false envy; because the companies of the godly, amongst whom these wicked knaves mix themselves, seem to be certain receptacles and sinks of all filthiness.

So, whilst that Stancarus, a man of a troublesome nature, doth, through that ambition wherewith he is wholly set on fire, spread abroad amongst you his dotings, hereupon brake out that contention which threateneth some scattering abroad; and you were laid open unto the slanders of many, because it was thought that his sect did spread itself farther. Behold, on the other side, a certain physician, called George Blandrata, worse than Stancarus, because his error is more detestable, and because he hath in his mind more secret poison. For which cause these also are the more worthy to be reproved, at whose hands the ungodliness of Servetus hath found such favor of such a sudden. For although I am persuaded that they are far from those perverse and sacrilegious opinions, yet they should have taken better heed, and not have suffered this fox craftily to creep into their company. Because such plagues will never be wanting, neither will Satan ever cease to bring abroad into the forefront such champions as have given over themselves to serve him, that he may trouble the beginnings of the gospel, it is for you to be continually in a readiness; and to the end you may prevent greater evils, you must set down right and godly manner of government, which is the faithful keeping of holy peace. For as it is manifest that purity of doctrine is the soul of the Church, so we may full well compare discipline unto the sinews, wherewith the body being bound and knit together, doth maintain his [its] strength.

Now, on the other side, the ungodliness of other enemies ought to sharpen your study (and earnestness,) I mean the preachers of Antichrist of Rome, who, to the end they may deceive the ignorant, do continually, with shrill voice, sound out the name of the Church. There is no controversy amongst us about the Church, but all grant that the authority thereof ought to be reverenced of all the children of God; save only that they, under false color of honor, do make the shadowish name of the Church subject to their lusts; we do so reverence the Church from our heart, that we account it great wickedness to profane the sacred name thereof. That I may omit other godly ministers of pure and sound doctrine, I myself have again and again heretofore in many places handled this question. When mention is made of the Church, whose head is the Son of God, and which he, who is the fountain of life eternal, doth always quicken by his Spirit, how ridiculous a thing it is to bring forth a body without a head, and, secondly, a dead carcass.

The hireling flatterers of the Pope do cry out that they have the Church; but we can know by no means better, whether this be true or no, than when we look unto the head. As for that, it is manifest that it is cut off by their sacrilegious violence. For how shall Christ retain the place of the head, being despoiled of all his power, thrown down from his government, deprived of his dignity? Upon this condition hath the heavenly Father made him the head of the Church, that he may govern all men from the greatest to the least, by the doctrine of his gospel; that he may be the only priest to reconcile the Father continually, as he hath once appeased his wrath by the sacrifice of his death; that his death may continually purge our sins; that his blood may be the only washing; that his obedience may be a perfect satisfaction; that he may be a (continual and) sole intercessor, through whose means our prayers may be heard; that he may be a faithful defender and tutor, that he may, by his aid, defend us; that (the vices of our flesh being tamed) he may reform us unto righteousness and holiness; that he alone may begin and finish in us a blessed life. If the Papists have left him any of these things, let them have the Church on their side. But if the Pope, oppressing men’s consciences with his fierce and more cruel tyranny, have disannulled and taken away Christ his government; if he have brought in a form of government altogether contrary to the gospel; if he have invented a new and strange priesthood, that he may thrust-in himself, being but a mortal man, to be the mediator between God and the world; if he have forged daily sacrifices, that he may trot them in Christ’s place; if he have invented a thousand satisfactions for sins; if he have brought reigned washings from the lake of hell, to make dry the blood of the Son of God; if he have put in his place infinite patrons; if he have torn in a thousand pieces that righteousness which must be set [sought] wholly from him; if, instead of the Holy Ghost, he have erected man’s free-will; it is, without all question, that the true Christ is banished far from Papistry. For this cause have I said that the Papists make boast of a dead carcass instead of the lively body of Christ, because, though they have extinguished the doctrine of the gospel, (which is the true soul of the Church, and which duly doth quicken the same,) yet they do greatly boast of a shadowish and trifling kind of Church.

We make it full well known how corrupt the purity of doctrine is amongst them, yea, with what monstrous errors it is polluted. They do not only cover all their corruptions under the shadow of the Church, but also complain that we do great injury to the Church, because we say that the same doth err. But they should first have examined the doctrine, that the Church might thereby be known. These just and honest judges will have the reigned title of doctrine to have sufficient force of prejudice to cover and suppress the difference, and that not to deceive men. For with what sleights and legerdemain would they assay to blear even dazzling eyes in so great light? But because they account this liberty of lying a part of their tyranny, they think they reign not as they would, unless they reproachfully mock miserable souls.

That we may set an example no farther, we have seen in our times, sometimes the Tridentine Fathers, sometimes the Fathers of Bononia, who, although they were even at daggers drawing among themselves, yet did they foam out their vain canons on both sides. And surely if men assent to their principles, the triumph shall be prepared on both sides. There sit there I cannot tell how many bishops and abbots, peradventure an hundred horned beasts. If the most fine flower of all the nation should shine there, yet should it be nothing else but a wicked conspiracy against God. And now after that the Pope hath gathered together the bran and chips of his unclean and filthy rotten flock, shall the representative Church suddenly appear there? And are they not yet ashamed to call that an holy, general, and lawful Council, which doth not deserve so much as to be called a vain and comical visor of a Council? But as for us, to whom the promise is made, that Antichrist, who sitteth in the temple of God, shall be destroyed with the breath of the Lord’s mouth; let not us (I say) cease to refute this filthy and whorish impudency, with that most sacred word which they so boldly mock, that all men may see what difference there is between the chaste spouse of Christ and the stinking whore of Belial; between the sanctuary of God and the brothel-house of Satan; between the spiritual house of the godly and the stye of hogs; and, finally, between the true Church and the court of Rome. There can no more certain or plain demonstration be brought concerning this matter either by Euclid, either yet by Archimedes, than if the Church, as Luke describeth it, be compared with the Popish synagogue. Neither am I so strait that I would have that confused lump, being altogether repugnant unto the order of nature and manner of humanity, to be agreeable in all points to the rule of the Apostles, which is angelical and heavenly. If they can show any thing wherein they are like unto them, ^F8 they may triumph for me; but forasmuch as all things are contrary, and although the more part of men become blind willingly, at least wise, [still] seeing the whole heavens do allow ^F9 us, we may not only contemn their brain-sick pride without any fear, but also freely speak evil of the same.

In the mean season, we have no small consolation to support us, that howsoever the Papists do set against us with stern countenance ^F10 the name and title of the Church, yet we know that we fight only against the professed enemies of Christ. We ought above all things to desire, that the most renowned king, who, according to his wisdom, hath long ago spied out the subtle sleights of the Romish court, commanding those vain bulls to avoid, ^F11 wherein the council boasteth afar off, may at length more freely apply his mind unto the earnest and perfect restoring of the Church; yet ought no lingering to keep you back, but every one of you must, with might and main, endeavor to enlarge and spread abroad those beginnings which are begun to arise so happily.

This is the chiefest praise that a profane history hath, namely, that it is the mistress of life. If that narration of famous deeds, which only teacheth men what they ought to follow, or what they ought to eschew, in their common actions, deserve such a title, of how great praise are the divine histories worthy, which do not only frame the outward life of man that he may win praise by virtue, but also (which is more) which declare unto us that God, from the beginning, hath had a special regard always of his Church, (and faithful congregation,) that he hath been always a most just revenger of all wrongs done unto those that have betaken themselves unto his tuition, and have committed themselves unto his custody; that he hath showed himself favorable and merciful unto most miserable and wretched sinners; and, lastly, by teaching us faith, raised us high above the heavens. I say nothing of this, that they do everywhere set forth the providence of God, that they distinguish the true worship of God from the false, and never err in the difference of vice and virtue; although I omit now also those worthy praises which used most commonly to be attributed unto the sacred histories, intending only shortly to touch those which are proper to this book which we have taken in hand.

Those things which Luke setteth before us in this place to be learned are not only great, but also of rare profit; for, first, in that he showeth that the Spirit of God was sent unto the apostles, he doth not only prove that Christ was faithful (and true) in keeping his promise made unto his apostles; but also he certifieth us, that he is always mindful of his, and a perpetual governor of his Church, because the Holy Spirit did descend from heaven to this end; whereby we learn that the distance of place doth no whit hinder Christ from being present with those that be his at all times. Now, here is most lively painted out the beginning of Christ’s kingdom, and as it were the renewing of the world; for although the Son of God had gathered together, by his preaching, a certain Church, before such time as he departed out of the world, yet, nevertheless, that was the best form of the Church which began then, when as the apostles, having new power given them from above, began to preach that that only Shepherd did both die and also rise again, that through his conduct all those which were dispersed, far and wide, (upon the face of the whole earth,) might be gathered unto one sheepfold. Here is, therefore, set down both the beginning and also the increasing of the Church of Christ after his ascension, whereby he was declared to be King both of heaven and earth.

Furthermore, therein appeareth, as well the marvelous power of Christ, as the great force and efficacy of the gospel itself; for in that Christ, by a sort of simple souls, (and of no reputation amongst men,) being indued also with no eloquence at all, hath subdued the whole world so easily, by the only voice of the gospel, whereas, notwithstanding Satan did resist him with so many lets, he hath showed a most manifest token of his divine power and might therein. And also, we see in the same the incredible force of the gospel, that it did not only come forth and show itself, although the whole world did say nay, but also with great glory and majesty, make all that which did seem stubborn to be obedient unto Christ. Therefore, these few and simple creatures did more prevail against the troublesome tumults of the world, with the base and simple sound of their mouth, than if God should openly have thrown down lightnings ^F12 from heaven. And, on the other side, the Spirit of God teacheth us, that the kingdom of Christ beginneth never sooner to flourish, but by and by Satan opposeth himself most furiously against the same, and useth all his engines either utterly to overthrow or sore to shake the same. Neither are we only taught, that Satan doth resist Christ as an enemy, but also that the whole world doth furiously rage together against him, that he may not reign over them. Yea, furthermore, that is to be set down as a thing most certain, that wicked men, whilst they do so rage against the gospel, do both fight under Satan’s banner, and are pricked forward by him into so blind fury. Hereupon do arise so many uproars, so many plaguy conspiracies, so many devilish endeavors of the reprobate to overthrow the gospel, (and to hinder the free passage of the same,) which Luke setteth down almost in every place.

Lastly, like as the apostles have indeed tried, ^F13 that the doctrine of the gospel is a fire and a sword, so may we learn by their experience that it will always come to pass, not only by the obstinate malice of Satan, but also by the fatal stubbornness of men, that the gospel shall suffer many conflicts, and that thereby many tumults shall be raised. But, on the other side, he declareth that the apostles, (with a stout stomach,) with a lively courage and invincible violentness [force] of mind, did, notwithstanding, execute the office which they knew was enjoined them by God; and also, what innumerable troubles they suffered with great perseverance, what wearisomeness they passed over, how patiently they sustained most cruel persecution; and, lastly, how meekly they suffered reproach, sorrow, and calamity of all sorts. And we must learn patience by such examples, seeing the Son of God hath pronounced that the cross and tribulation shall always accompany his gospel; we must not pamper and cherish ourselves with a vain hope, as though the state and condition of the Church should be quiet (prosperous) and flourishing here upon earth. Let us, therefore, address ourselves to suffer the like things. And that is added as no small comfort for us, that as God hath marvelously delivered his Church in times past, being afflicted and oppressed so many ways, so he will at this day be present with us also. For, surely, seeing that in this book is declared how that God, by his mighty hand and outstretched arm alone, doth continually defend his Church, being amidst continual deaths: God himself, by this means, setteth before our eyes his continual providence in procuring the safety thereof.

Furthermore, here are set down certain sermons of the apostles which intreat in such sort of the great mercies of God, of the grace of Christ, of the hope of blessed immortality, of the calling upon God, of repentance and the fear of God, and also of other principal points of Christian doctrine, that we need not seek the whole sum of godliness anywhere else.: But that I may now omit the declaration of sound and pure doctrine, — if that be a thing most needful to be known, namely, to understand how the Church of Christ first began; how the apostles began to preach the gospel; what success they had in the same; what cruel combats they suffered; how manfully they passed through so many lets and impediments; how courageously they triumphed over all the pride of the world under the reproach of the cross; how wonderfully God was present with them: then must we highly esteem of this book, which, unless it were extant, the knowledge of so great things should either be quite buried, or greatly obscured, or wrapped in divers doubts. For we see that Satan used all his engines, that he might so bring to pass, that never any of the acts of the apostles might come to light, but such only as were mixed with lies; to the end he might bring into suspicion what thing soever was spoken of them, and so by that means might pluck out of the minds of the godly all the remembrance of that age. For he always raised up, either doting fools or crafty flouters, ^F14 that they might spread abroad a sort of filthy fables under the names of other men; the blockishness whereof did much discredit even the true histories.

So in those books of Peter and Paul, which are reigned to be of Linus his doing, are contained such a sort of stinking trifles, that they cause the wicked to laugh at them, and the godly to loathe them. So that reigned disputation of Peter with Simon Magus is so ridiculous, that it doth discredit the name of a Christian. The same opinion must we have of all that mingle-mangle, ^F15 which is set before the Recognitions and Councils of Clement, and recited of Gratianus in his Fragments. They beguile the unskillful under color of ancient names; the wicked boast of those as of oracles, no less boldly than impudently, when as, indeed, they are filthy toys. Satan did use such liberty to lie, that we might have no certain thing left us after Christ’s ascension. So that unless this work ^F16 of Luke were extant, it might seem that Christ being taken up into heaven, left no fruit of his death or resurrection upon earth. For all should have vanished away with his body. We should not know that Christ was so received into his celestial glory, that, nevertheless, he beareth rule in all the world; we should not know that the gospel was published by the apostles, and so came from them unto us, though by the means of others; ^F17 we should not know that they were inspired by the Holy Ghost, lest they should teach anything but that which was divine, to the end our faith might be grounded only upon the infallible verity of God. Last of all, we should not know that that prophecy of Esaias was fulfilled, wherein he foretold that the law should come out of Sion, and the Word of the Lord out of Jerusalem.

THAT he may pass over unto those things which followed the ascension of Christ, he briefly gathereth the sum of all those which before he had handled in the former book, that he may annex this thereunto. And he briefly setteth down this description of the history of the gospel, that it is a narration of those things which Christ did and said so long as he was conversant upon earth. Furthermore, whereas they interpret this commonly, that there was first in Christ purity of life, before such time as he began to preach, it maketh nothing unto Luke’s mind. Truth it is, that the manners of a good and godly teacher ought so to be framed, that he speak first with his life, then with his tongue, otherwise he should differ nothing from a stage-player. But Luke hath respect rather unto that which he had said about the end of his gospel, (^<422419>Luke 24:19,) namely, that Christ was a prophet mighty in deed and word, that is, such a one as did excel no less in deeds than in words; although there be but small difference betwixt these two places. For the mightiness of works which is commended there doth belong unto his miracles, but this, to do, doth reach further in my opinion, namely, that under the same are comprehended all the famous acts which were proper unto his ministry, wherein his death and resurrection are the chiefest. For the office of the Messias did not only consist in doctrine, but it was also behoveful that he should make peace between God and man, that he should be a Redeemer of the people, a restorer of the kingdom, and an author of everlasting felicity. All these things, I say, as they were promised of the Messias, so were they looked for at his hands.

Now we see that the sum of the gospel consisteth of these two parts, namely, of the doctrine of Christ, and of his acts; forasmuch as he did not only bring unto men that embassage which was given him in charge of his Father, but also performed all things that could be required of the Messias. He began his kingdom, he pacified God with his sacrifice, he purged man’s sins with his own precious blood, he subdued death and the devil, he restored us unto true liberty, he purchased righteousness and life for us. And to the end that whatsoever he either did or said might be certain, he proved himself by miracles to be the Son of God. So that this word, to do, is extended unto his miracles also; but it must not be restrained only unto the same. Here must we note, that those which have only the bare knowledge of the history have not the gospel; unless the knowledge of the doctrine which maketh manifest the fruits of the acts of Christ be adjoined thereunto. For this is a holy knot which no man may dissolve. Therefore, whensoever mention is made of the doctrine of Christ, let us learn to adjoin thereunto his works, as seals whereby the truth thereof is established and confirmed, and the effect declared. Furthermore, that we may reap commodity by his death and resurrection, and also that miracles may have their use, we must always have respect unto him that speaketh. For this is the true rule of Christianity.

1. Of all things which he began. I do not greatly mislike the interpretation which some give of this place that Luke said rather of all than all; because it is possible in some measure to intreat of the works and doctrine of Christ, but to set down the whole course, that the narration may be perfect, were a matter of great ^F18 weight. Like as John doth declare that the world could not contain the books, (^<432125>John 21:25.) That is also to be noted that Luke saith, that he began his history at the beginning of the works of Christ. But so soon as he hath declared the nativity of Christ, he passeth over unto the twelfth year of his age (^<420242>Luke 2:42;) and after he had briefly spoken of his disputation had in the temple with the doctors, passing over eighteen years without speaking any thing of them, he entereth [on] the just narration of the works of Christ. It is, therefore, manifest that those works and sayings only which make any thing unto the sum of our salvation are noted in this place. For, after that Christ came abroad into the world clothed with our flesh, he lived privately at home until he was thirty years of age, at which time his Father put upon him another manner of person. God would have him to lead the former part of his life obscurely, to this end, that the knowledge of these things might be more excellent which do edify our faith.

2. Even until that day. Therefore, the ascension of Christ is the end of the history of the gospel. For he hath ascended, saith Paul, that he might fulfill all things, (^<490410>Ephesians 4:10.) Our faith gathereth other fruit thereby; but it shall be sufficient to note in this place, that our redemption was fully complete and finished then when Christ did ascend unto his Father; and, therefore, that Luke did fully perform his duty in this narration, as touching the doctrine and works of Christ. And he is said to be taken up, that we may know that he is truly departed out of this world, lest we should consent unto their dotings who think that in his ascension there was no alteration of place made.

Commandment by the Holy Ghost. Luke showeth in these words, that Christ did not so depart out of the world that he did no longer care for us; for in that he hath ordained a perpetual government in his Church, he thereby declareth that he had a care to provide for our salvation; yea, he hath promised that he will be present with his to the end, (^<402820>Matthew 28:20,) like as, indeed, he is always present by his ministers. Luke, therefore, doth show unto us, that Christ did no sooner depart hence, but straightway he provided for the government of his Church; whence we may gather that he is careful for our salvation. And this his providence hath Paul plainly noted in the place lately cited, when he saith, That he hath fulfilled all things, making some apostles, some evangelists, some pastors, etc. But these commandments, which the evangelist saith Christ gave unto his disciples, do I interpret of the preaching of the gospel; like as ambassadors use to be instructed with certain precepts before they go of their embassage, lest they should rashly attempt any thing contrary to his will and mind that sendeth them. And all this is spoken in commendation of that doctrine which the apostles taught. The which that it may appear more manifestly, every thing is to be marked in order as it lieth. First of all, he saith they were elect and chosen of Christ, that we may be certain of their calling unto that function. Neither doth he in this place set God’s election against man’s merits, but only affirmeth that they were raised up by God, and that they did not rashly take upon them this function. That is true, indeed, that they were freely chosen; but now have we to inquire what is Luke’s drift in this place. I say that he hath respect unto nothing else, but that we may be certain of the calling of the apostles, that we may learn not to have respect unto men, but unto the Son of God, the author thereof, because this must always be a maxim in the Church, that no man usurp any honor. Secondly, he saith, that they were instructed of Christ what they should do. As if he should say, that they uttered not their own inventions, but they delivered that sincerely and faithfully which was enjoined them by their heavenly Master. And to the end that that which Christ taught them might be the more reverenced, he addeth this, that this was done by the direction of the Holy Ghost. Not because the Son of God had any need to be guided by any other, who is eternal wisdom, but because he was also man, lest any man should think that he did deliver those things unto his disciples which he delivered by man’s wit and reason, he calleth us back expressly unto the divine authority. Like as the Lord himself doth so often affirm, that he taught nothing but that which he had received of his Father; and therefore he saith, that his doctrine was not his own. Therefore, he signifieth that in the preaching of the gospel there is nothing which issueth from man’s brain, but that it is the divine ordinance of the Spirit, whereunto the whole world must be subject.

3. Unto whom, etc. He addeth this, that he might make the resurrection to be believed, as a thing most necessary to be known, and without the which the whole gospel falleth fiat to the ground, neither remaineth there any more faith. And that I may omit to speak of other discommodities that come by being ignorant of the resurrection of Christ, the gospel loseth his whole authority, unless we know and be also fully persuaded that Christ being alive, speaketh unto us from the heavens. Whereunto Luke hath chiefest respect in this place. Therefore, that the truth hereof might not be called in question, he saith that it was proved by many signs and tokens. Those which Erasmus, following an old interpreter, doth call arguments, I have translated proofs. For Aristotle doth call that tekmhrion, in the first book of his Rhetorics, which is necessary in signs. This is, therefore, that which I said before, that Christ did make manifest his resurrection unto his apostles by evident tokens, which did serve instead of necessary proofs, lest they should doubt of the same. Furthermore, he doth not reckon up those tokens and signs, saving only that he saith, that Christ did appear unto them about the space of a month and one-half oftentimes. If he had but once appeared unto them, it might have been somewhat suspicious, but in showing himself so often unto them, he dissolveth all doubts which might arise in their minds, and by this means, also, he putteth away the reproach of the ignorance which he said was in the apostles, lest it discredit their preaching.

He intreateth of the kingdom of God. He telleth us again that the apostles themselves were well taught ^F19 before such time as they took upon them to teach others; therefore, whatsoever things they uttered and brought to light, either by word or by writing, touching the kingdom of God, they are those speeches which Christ himself uttered. And hereby doth he briefly set down the end of the doctrine of the gospel; namely, that God may reign in us. Regeneration is the beginning of this kingdom, and the end thereof is blessed immortality; the middle proceedings are in a more ample going forward and increase of regeneration. But that this thing may appear more evidently, we must first note, that we are born, and that we live aliens and strangers from the kingdom of God, until such time as God doth fashion us again unto a new life. Therefore, we may properly set the world, the flesh, and whatsoever is in man’s nature against the kingdom of God, as contrary to it. For the natural man is wholly occupied about the things of this world, and he seeketh felicity here; ^F20 in the mean season, we are as it were banished from God, and he likewise from us; but Christ, by the preaching of the gospel, doth lift us up unto the meditation of the life to come. And to the end he may the better bring this to pass, he reformeth all our earthly affections, and so having striped us out of the vices of our flesh, he separateth us from the world. And, like as eternal death is prepared for all those which live after the flesh, so in as much as the inward man is renewed in us, that we may go forward in the spiritual life, we draw nearer unto the perfection of the kingdom of God; which is the society of the glory of God. Therefore, God will reign in and amongst us now, that he may at length make us partakers of his kingdom. Hereby we gather that Christ did principally intreat of the corruption of mankind; of the tyranny of sin, whose bond-slaves we are; of the curse and guiltiness of eternal death, whereunto we all are subject, and also of the means to obtain salvation; of the remission of sins; of the denying of the flesh; of spiritual righteousness; of hope of eternal life, and of like such things. And if we will be rightly instructed in Christianity, we must apply our studies to these things.

4. Gathering them together, he commanded, etc. They had before done the duty of Apostles; but that lasted but a while; and, secondly, so far forth that they might with their preaching awake the Jews to hear their Master. And so that commandment to teach, which Christ had given them, (^<401007>Matthew 10:7,) whilst he lived with them upon earth, was, as it were, a certain entrance into their apostleship which was to come, for which they were not yet ripe. Therefore, their ordinary function was not laid upon them, until such time as Christ was risen again; but they stirred up their nation (as I have said) like criers, that they might give ear to Christ. And then at length, after the resurrection, they were made Apostles, to publish abroad throughout the whole world that doctrine which was committed to them. And whereas after they were made Apostles, Christ commandeth them as yet to abstain from their office, that is done not without just cause; yea, many causes may be alleged why it should be so. That filthy forsaking of their Master was yet fresh; many notes and tokens of unbelief were yet fresh. Whereas, they had been so thoroughly taught, and had so suddenly forgotten all, they showed a manifest token of their great dullness of wit. Neither were they free from sluggishness, which could not otherwise fitly be purged, than by deferring the promised grace, that he might the more sharpen their desire. But this cause is chiefly to be noted, that the Lord did appoint a certain time for the sending of the Spirit, that the miracle might be the more apparent. Again, he suffered them to rest a while, that he might the better set forth the greatness of that business which he was about to commit unto them. And thereby is the truth of the gospel confirmed, because the Apostles were forbidden to address themselves to preach the same, until they should be well prepared in succession of time.

They should wait for the promise. It was meet that these should be accustomed to obey first, who should shortly after lay Christ’s yoke upon the neck of the world. And surely they have taught us by their example, that we must work and rest at the Lord’s pleasure alone. For if, during our life, we go on warfare under his banner and conduct, surely he ought to have no less authority over us than any earthly captain hath in his army. Therefore, as warlike discipline requireth this, that no man wage unless he be commanded by the captain, so it is not lawful for us either to go out, or to attempt any thing, until the Lord give the watchword; and so soon as he bloweth the retreat, we must stay, [halt.] Moreover, we are taught that we are made partakers of the gifts of God through hope. But we must mark the nature of hope as it is described in this place. For that is not hope which every man feigneth to himself unadvisedly, but that which is grounded on the promise of God. Therefore Christ cloth not suffer his apostles to look for whatsoever they will, but he addeth expressly the promise of the Father. Furthermore, he maketh himself a witness thereof; because we ought to be so sure and certain, that although all the engines of hell gainstand us, yet this may remain surely fixed in our minds, that we have believed God. I know, saith Paul, whom I have believed, (^<550112>2 Timothy 1:12.) And here he putteth them in mind of those things which are written in ^<431415>John 14:15, 16,

5. Because John truly. Christ repeateth this unto his apostles out of John’s own words. For some part of them had heard that at John’s mouth, which the Evangelists report, “I truly baptize you with water, but he that cometh after me shall baptize you with the Holy Ghost, and with fire.” Now Christ pronounceth that they shall well perceive that that is true indeed which he said. Furthermore, this serveth greatly to confirm the sentence next going before, for it is an argument drawn from the office of Christ. And that thus: John was sent to baptize with water, he fulfilled his function as it became the servant of God. The Son of God is sent to baptize with the Holy Ghost; it remained, therefore, that he do his duty. Neither can it be otherwise but he must do that which his Father hath commanded him to do, and for which also he came down into the earth. But it seemeth a very absurd thing to restrain that unto the visible sending of the Holy Ghost, which was spoken universally of regeneration. ^F21 I answer, that Christ did not then only baptize with the Holy Ghost, when as he sent him under the form of fiery tongues; for he had baptized his apostles before this; and he baptizeth all the elect thus daily. But because the sending of the Holy Ghost after so glorious a sort was a token of the hidden grace wherewith he doth daily inspire his elect, he doth fitly apply thereunto the testimony of John. And truly this was as though it had been the common baptism of the Church. For besides that the apostles did not receive the Spirit for themselves only, but for the use of all the faithful, there was also declared the universal favor of Christ towards his Church, while that he poured out thereupon the gifts of his Spirit in great abundance.

Although, therefore, he doth daily baptize the elect of his Father, yet was this no let why he might not show forth this token to be remembered above all others, that the apostles might know that they were only entered by John; and that not in vain, seeing their perfection was hard at hand. And that is frivolous which some gather out of this place most commonly, ^F22 namely, that the baptism of John and the baptism of Christ were diverse. For here doth not he dispute in this place of baptism, but maketh only a comparison betwixt the person of John and the person of Christ. When as John did say that he did baptize with water only, he did not reason of what sort his baptism was; but what he himself was; lest he should arrogate that unto himself which was proper to Christ. As also, the ministers in these days ought not to speak otherwise of themselves; but they must acknowledge Christ to be the author of all those things which they do prefigure in the outward baptism, and leave nothing to themselves save only the outward administration. For when as these titles are attributed unto baptism, namely, that it is the laver of regeneration, (^<560305>Titus 3:5,) a washing away of sins, the fellowship of death, and burying with Christ, (^<450604>Romans 6:4,) and a grafting into the body of Christ, it is not declared what man, being the minister of the outward sign, doth; but rather what Christ doth, who only giveth force and efficacy unto the signs. We must always hold fast this distinction, lest, whilst we deck man too much, we take from Christ. ^F23

But here may a question be moved, why he doth rather name John here than any other; first, It is manifest enough that John did profess himself to be the minister of the outward sign, namely, of water, and that Christ was the author of the spiritual baptism; secondly, Because it was meet that John should decrease and Christ increase; and, thirdly, Because the apostles did so much esteem of John, (^<430330>John 3:30,) it might have been that thereby the glory of Christ might have been obscured. Therefore, Christ, to the end he might reclaim them to himself, telleth them that John did only minister unto them the external baptism; notwithstanding, he confirmeth them also, lest they should doubt of the promise; for they did attribute very much unto John, and therefore were they persuaded that the baptism which they had received by him was not in vain. Now, if that the verity and force thereof must be looked for at Christ’s hands, then ought the apostles to hope that that shall surely be fulfilled which John prefigured.

So must we, in like manner, think that we are not in vain baptized with water by men, because Christ, who commanded the same to be done, will fulfill his office, and baptize us with the Spirit. So faith draweth a consequent from the outward sign unto the inward effect; yet doth it not attribute any more than is meet, either to the sign or to the minister thereof, because in the sign it only looketh unto the promise, which is Christ’s, and doth acknowledge him to be the only author of grace. Let us, therefore, use such a mean that we do in no part diminish Christ’s honor; and yet, nevertheless, let us hope for that fruit by our baptism which is noted in this place. By assigning so short a time our Savior maketh them more joyful to hope well. Whereupon it followeth, that that death was not to be lamented which brought with it presently so precious fruit. And let us note this also, that this word baptism is used improperly in this place, that the contrariety may be full. After the same sort, Paul, in his Epistle unto the Romans, (^<450326>Romans 3:26,) after he hath set down the law of works, to the end that the contrary may answer on the other side, he useth the law of faith for faith itself.

6. He showeth that the apostles were gathered together when as this question was moved, that we may know that it came not of the foolishness of one or two that it was moved, but it was moved by the common consent of them all; but marvelous is their rudeness, that when as they had been diligently instructed by the space of three whole years, they betray no less ignorance than if they had heard never a word. There are as many errors in this question as words. They ask him as concerning a kingdom; but they dream of an earthly kingdom, which should flow with riches, with dainties, with external peace, and with such like good things; and while they assign the present time to the restoring of the same. they desire to triumph before the battle; for before such time as they begin to work they will have their wages. They are also greatly deceived herein, in that they restrain Christ’s kingdom unto the carnal Israel, which was to be spread abroad, even unto the uttermost parts of the world. Furthermore, there is this fault in all their whole question, namely, that they desire to know those things which are not meet for them to know. No doubt they were not ignorant what the prophets did prophesy concerning the restoring of David’s kingdom, they had oftentimes heard their Master preach concerning this matter. Lastly, It was a saying common in every man’s mouth, that, in the most miserable captivity of the people, they should all be comforted, with the expectation of the kingdom that should be. Now, they hoped for the restoring hereof at the coming of the Messias, and hereupon was it that so soon as the apostles saw their Master Christ risen from the dead, they straightway began to think thereupon; but, in the meantime, they declared thereby how bad scholars they were under so good a Master. Therefore doth Christ briefly comprehend ^F24 in this short answer all the errors whereinto they fell in this their question, as I shall straightway declare. To restore, in this place, doth signify to set up again that which was fallen, and through many ruins grown out of fashion; for out of the dry stock of Isai [Jesse] should spring a Branch, and the tabernacle of David, which was laid waste, ^F25 should be erected and set on foot again.

7. It is not for you to know, etc. This is a general reprehension of the whole question. For it was too curious for them to desire to know that whereof their Master would have them ignorant; but this is the true means to become wise, namely, to go as far forward in learning as our Master Christ goeth in teaching, anal willingly to be ignorant of those things which he doth conceal from us. But forasmuch as there is naturally engendered in us a certain foolish and vain curiosity, and also a certain rash kind of boldness, we must diligently observe this admonition of Christ, whereby he correcteth both these vices. But to the end we may know what his meaning is hereby, we must mark the two members which he joineth together. “It is not for you” (saith he) “to know those things which the Father hath placed in his own power.” He speaketh, indeed, of the times and seasons; but seeing there is the like reason in other things, we must think this to be a universal precept, That being contented with the revelation of God, we think it an heinous crime to inquire any further. This is the true mean between the two extremes. The Papists, that they may have somewhat wherewith to cloak their gross ignorance, say for themselves, that they omit the hidden mysteries of God, as though our whole faith and religion did consist upon any thing else than upon the hidden mysteries of God; then may we take our leave of Christ and his gospel, if we must abstain utterly from the hidden mysteries of God. But we must keep, as I said before a mean herein; for we must be desirous to learn so far as our heavenly Master doth teach us; but as for such things as he will have us ignorant of, let mine be so bold as to inquire after them that we may be wise with sobriety. Therefore, so often as we are vexed with this foolish desire of knowing more than we ought, let us call to mind this saying of Christ, “It is not for you to know.” For unless we will burst in against his will and commandment, this shall have force and strength enough to restrain the outrageousness of our wits.

Now, as touching the foreknowledge of times, Christ condemneth only the searching out thereof which reacheth beyond the measure of God’s revelation; and that is to be noted out of the second member, as before I have said, “which the Father hath placed in his own power.” Truth it is, that God hath in his own power winter and summer, and the rest of the seasons of the year, cold and heat, fair weather and foul. But because he hath testified that the course of the years shall be perpetual, (^<010104>Genesis 1:41,) he is said not to have placed that in his own power which he hath revealed unto men. What thing soever the philosophers or husbandmen do comprehend or understand by art, by learning, by judgment, or experience, all that doth God not retain unto himself, because he hath after a certain sort revealed it unto them, (^<010822>Genesis 8:22.) The same opinion must we have of the prophets; for it was their office to know those things which God did reveal. But we must be ignorant of the secret events of things, as touching the time to come; for there is nothing which may make us more slack in doing our duties, than too careful an inquisition herein, for we will always take counsel according to the future event of things; but the Lord, by hiding the same from us, doth prescribe unto us what we ought to do. Here ariseth a conflict, because we will not willingly suffer God to have that which is his own, namely, the sole government and direction of things which are to come; but we cast ourselves into a strange and inordinate carefulness. To conclude, Christ forbiddeth us to apply those things unto ourselves, which God doth challenge as proper to himself alone. Of this sort is the foreknowledge of those things which God hath taken to himself to govern and direct, according to his own pleasure, far contrary to our opinion, and otherwise than we could invent. ^F26

8. You shall receive power. Our Savior Christ doth here call them back as well unto the promise of God as also unto his commandment, which was the readiest way to bridle their curiosity. Curiosity doth rise almost always either of idleness or else of distrust; distrust is cured by meditating upon the promises of God. And his commandments do tell us how we ought to occupy ourselves and employ our studies. Therefore, he commandeth his disciples to wait for the promise of God, and to be diligent in executing their office whereunto God had called them. And in the mean season he noteth ^F27 their great hastiness, in that they did preposterously catch at those gifts which were proper unto the Holy Spirit, when as they were not as yet endued with the same. Neither did they take the right way herein, in that being called to go on warfare, they desire (omitting their labor) to lake their ease in their inn. ^F28 Therefore, when he saith, you shall receive power, he admonisheth them of their imbecility, lest they follow before the time those things whereunto they cannot attain. It may be read very well either way, You shall receive the power of the Spirit; or, The Spirit coming upon you; yet the latter way seemeth to be the better, because it doth more fully declare their defect trod want, until such time as the Spirit should come upon them.

You shall be my witnesses. He correcteth two errors of theirs in this one sentence. For, first, he showeth that they must fight before they can triumph; and, secondly, that the nature of Christ’s kingdom was of another sort than they judged it to have been. Therefore, saith he, You shall be my witnesses; that is, the husbandman must first work before he can reap his fruits. Hence, nay we learn that we must first study how we may come unto the kingdom of God, before we begin to dispute ^F29 about the state of the life to come. Many there be which do curiously inquire what manner [of] blessedness that shall be which they shall enjoy after they shall be received into the everlasting kingdom of heaven, not having any care how they may come to enjoy the same. ^F30 They reason concerning the quality of the life to come, which they shall have with Christ; but they never think that they must be partakers of his death, that they may live together with him, (^<550211>2 Timothy 2:11.) Let every man, therefore, apply himself in his work which he hath in hand; let us fight stoutly under Christ’s banner; let us go forward manfully and courageously ^F31 in our vocation, and God will give fruit in due time (and tide.) There followeth another correction, when he saith, that they must be his witnesses. For hereby he meant to drive out of his disciples’ minds that fond and false imagination which they had conceived of the terrestrial kingdom, because he showeth unto them briefly, that his kingdom consisteth in the preaching of the gospel. There was no cause, therefore, why they should dream of riches, ^F32 of external principality, or any other earthly thing, whilst they heard that Christ did then reign when as he subdueth unto himself (all the whole) world by the preaching of the gospel. Whereupon it followeth that he doth reign spiritually, and not after any worldly manner. And that which the apostles had conceived of the carnal kingdom proceeded from the common error of their nation; neither was it marvel if they were deceived herein. ^F33 For when we measure the same with our understanding, what else can we conceive but that which is gross and terrestrial? Hereupon it cometh, that, like brute beasts, we only desire that which is commodious for our flesh, and therefore we rather catch that which is present. Wherefore, we see that those which held opinion, that Christ should reign as a king in this world a thousand years ^F34 fell into the like folly. Hereupon, also, they applied all such prophecies as did describe the kingdom of Christ figuratively by the similitude of earthly kingdoms unto the commodity of their flesh; whereas, notwithstanding, it was God’s purpose to lift up their minds higher. As for us, let us learn to apply our minds to hear the gospel preached, lest we be entangled in like errors, which prepareth a place in our hearts for the kingdom of Christ. ^F35

In all Judea. Here he showeth, first, that they must not work for the space of one day only, while that he assigneth the whole world unto them, in which they must publish the doctrine of the gospel. Furthermore, he refuteth ^F36 the opinion which they had conceived of Israel. They supposed those to be Israelites only which were of the seed of Abraham according to the flesh. Christ testifieth that they must gather thereunto all Samaria; which, although they were nigh in situation, yet were they far distant in mind and heart. He showeth that all other regions far distant, and also profane, must be united unto the holy people, that they may be all partakers of one and the same grace. It is evident (^<430409>John 4:9) how greatly the Jews did detest the Samaritans. Christ commanded that (the wall of separation being broken down) they be both made one body, (^<490214>Ephesians 2:14,) that his kingdom may be erected everywhere. By naming Judea and Jerusalem, which the apostles had tried ^F37 to be full of most deadly enemies, he foretelleth them of the great business and trouble which was prepared for them, that he may cause them to cease to think upon this triumph which they hoped to have been so nigh at hand. ^F38 Neither could they be a little afraid to come before so cruel enemies, more to inflame their rage and fury. And here we see how he giveth the former place unto the Jews, because they are, as it were, the first-begotten, (^<020422>Exodus 4:22.) Notwithstanding, he calleth those Gentiles one with another, which were before strangers from the hope of salvation, (^<490211>Ephesians 2:11.) Hereby we learn, that the gospel was preached everywhere by the manifest commandment of Christ, that it might also come unto us.

9. The readers may learn out of our Institutions what profit we reap by the ascension of Christ. Notwithstanding, because it is one of the chiefest points of our faith, therefore doth Luke endeavor more diligently to prove the same; yea, rather, the Lord himself meant to put the same out of all doubt, when as he hath ascended so manifestly, and hath confirmed the certainty of the same by other circumstances. For, if so be it he had vanished away secretly, then might the disciples have doubted what was become of him;^F39 but now, sith that they, being in so plain a place, ^F40 saw him taken up with whom they had been conversant, whom also they heard speak even now, whom they beheld with their eyes, whom also they see taken out of their sight by a cloud, there is no cause why they should doubt whither he was gone. Furthermore, the angels are there also to bear witness of the same. And it was needful that the history should have been set down so diligently for our cause, that we may know assuredly, that although the Son of God appear nowhere upon earth, yet doth he live in the heavens. And this seemeth to be the reason why the cloud did overshadow him, before such time as he did enter into his celestial glory; that his disciples being content with their measure ^F41 might cease to inquire any further. And we are taught by them that our mind is not able to ascend so high as to take a full view of the glory of Christ; therefore, let this cloud be a mean to restrain our boldness, as was the smoke which was continually before the door of the tabernacle in the time of the law.

10. Two men. He calleth them so by reason of their form. For although it might be that they had the bodies of men in deed, concerning which thing I will not greatly stand in defense of either part, yet certain it is they were not men; but because this metonymia is commonly used in the Scriptures, especially in the First Book of Moses, I will not greatly stand thereupon. Their white garments were a token of rare and excellent dignity. For God meant by this, as by an evident token to distinguish them from the common sort of people, that the disciples might give better ear unto them; ^F42 and that at this day we also may know that this vision was showed them of God.

11. Ye men of Galilee, etc. I am not of their opinion who think that this name was given the apostles after an opprobrious sort, as if the angels meant to reprehend the slowness and dullness of the apostles. In my opinion, it was rather to make them more attentive, in that men, whom they did never see before, did name them as though they had perfectly known them. But they seem to reprehend without cause, for looking up into heaven. For where should they rather seek for Christ than in heaven? Doth not the Scriptures also oftentimes exhort us thereunto? I answer, that they were not reprehended because they looked up towards heaven; but because they coveted to see Christ, when as the cloud which was put between them and him did keep them from seeing him with their bodily senses: Secondly, because they hoped that he would return again straightway, that they might enjoy the sight of him again, when as lie did ascend to stay in the heavens until such time as he should come ^F43 to judge the world. Wherefore, let us first learn out of this place that we must not seek Christ either in heaven, either upon earth, otherwise than by faith; and also, that we must not desire to have him present with us bodily in the world; for he that doth ^F44 either of those two shall oftentimes go farther from him. So this their admiration is reprehended, not simply, but inasmuch as they were astonied by the strangeness of this matter; like as we are oftentimes carried unadvisedly into a wonderful great wondering at God’s works; but we never apply ourselves to consider for what end and purpose they were done.

Jesus, which is taken up into heaven. There are two members in this one sentence. The first is, that Christ was taken up into heaven, that they may not henceforth foolishly desire to have him any longer conversant with them upon earth. The other is straightway added as a consolation concerning his second coming. Out of these two jointly, and also severally, is gathered a firm, stable, and strong argument, to refute the Papists, and all other which imagine that Christ is really present in the signs of bread and wine. For when it is said that Christ is taken up into heaven; here is plainly noted the distance of place. I grant that this word heaven is interpreted divers ways, sometimes for the air, sometimes for the whole connection ^F45 of the spheres, sometimes for the glorious kingdom of God, where the majesty of God hath his [its] proper scat, howsoever it doth fill the whole world. After which sort Paul doth place Christ above all heavens, (^<490122>Ephesians 1:22,) because he is above all the world, and hath the chiefest room in that place of blessed immortality, because he is more excellent than all the angels, (^<490415>Ephesians 4:15.) But this is no let why he may not be absent from us bodily, and that by this word heavens, there may not be signified a separation from the world. Let them cavil as much as they will, it is evident that the heaven whereinto Christ was received is opposite to the frame of the world; therefore it doth necessarily follow, that if he be in heaven, he is without [beyond] the world.

But, first, we must mark what the purpose of the angels was, for thereby we shall more perfectly know what the words mean. The angels’ intent was to call back the apostles from desiring the carnal presence of Christ. For this purpose was it that they said that he should not come again until he came to judge the world. And to this end serveth the assigning of the time, that they might not look for him in vain before that same time. Who seeth not that in these words is manifestly showed that he was bodily absent out of the world? Who seeth not that we are forbidden to desire to have him upon the earth? But, they think they escape safe with that crafty answer, when as they say that then he shall come visibly; but he cometh now invisibly daily. But we are not here to dispute of his form; only the apostles are taught that Christ must abide in heaven until such time as he appear at the latter day. For the desiring of his corporeal presence is here condemned as absurd and perverse. The Papists deny that he is present in the sacrament carnally, while that his glorious body is present with us after a supernatural sort, and by a miracle; but we may well enough reject their inventions concerning his glorious body, as childish and frivolous toys. They feign unto themselves a miracle not confirmed with any testimony of Scripture. The body of Christ was then glorious, when as he was conversant with his disciples after his resurrection. This was done by the extraordinary and secret power of God; yet, notwithstanding, the angels do forbid to desire him afterward after that sort, and they say that he shall not come unto men in that sort (before the latter day.) Therefore, according to their commandment, let us not go about to pull him out of the heavens with our own inventions; neither let us think that we call handle him with our hands, or perceive him with our other senses, more than we can see him with our eyes. I speak always of his body. For in that they say it is infinite, as it is all absurd dream, so is it safely to be rejected. Nevertheless, I willingly confess that Christ is ascended that he may fulfill [fill] all things; but I say that he is spread abroad everywhere by the power of his Spirit, not by the substance of his flesh. I grant, furthermore, that he is present With us both in his word and in the sacraments. Neither is it to be doubted, but that all those which do with faith receive the signs of his flesh and blood, are made truly partakers of his flesh and blood. But this partaking doth nothing agree with the dotings of the Papists; for they feign that Christ is present in such sort upon the altar as Numa Pompilius did call down his Jupiter Elicitus, or as those witches did fetch down the moon from heaven with their enchantments. But Christ, by reaching us the bread in his Supper, doth will us to lift up our hearts into heaven, that we may have life by his flesh and blood. So that we do not eat his flesh grossly, that we may live thereby, but he poureth into us, by the secret power of his Spirit, his force and strength.

He shall so come. I have said before, that by this consolation all sorrow which we might conceive, because of Christ’s absence, is mitigated, yea, utterly taken away, when as we hear that lie shall return again. And also the end for which he shall come again is to be noted; namely, that he shall come as a Redeemer, and shall gather us with him into blessed immortality. For as lie doth not now sit idle in heaven, (as Homer signifieth, that his gods be busied only about their bellies;) so shall not he appear again without profit. Therefore, the only looking for Christ’s coming must both restrain the importunate desires of our flesh, and support our patience in all our adversities; and, lastly, it must refresh our weariness. But it worketh this only in the faithful, which believe that Christ is their Redeemer; for it bringeth unto the wicked nothing but dread, horror, and great fearfulness. And howsoever they do now scoff’ and jest when as they hear of his coming, yet shall they be compelled to behold him sitting upon his tribunal-seat, whom now they will not vouchsafe to hear speak. Furthermore, it were but frivolous to move any question about his apparel wherewith he was then clothed, whether he shall come again being clothed with the same or no. Neither am I now determined to refute that which Augustine, in his Epistle unto Consentius, doth touch, (August. ad Con. Epist. 146;) notwithstanding, it is better for me to omit that thing which I cannot unfold.

12. That he may pass over unto another history, he showeth that the disciples being returned unto Jerusalem, dwelt together in one parlor. For it was the upper part of the house, which used to be let out unto those which did hire houses; ^F46 for the most commodious places were reserved unto them that were masters of the house, (for their own use.) Wherefore, by this word Luke doth signify that they were driven into a strait room; ^F47 and yet, notwithstanding, though this commodity were great, yet they did not part asunder. They might have been more commodiously asunder, yet might they not part company before they had received the Spirit. In that he noteth here the distance of place, it bringeth credit unto the history. Unless, peradventure, he meant hereby to declare that they were not terrified with any fear of danger, but that they did all return and kept company together in one house, which was not so large, but that the company being greater than the place could well contain, it might breed some rumor (or noise.) A Sabbath-day’s journey was two miles, and that account doth well agree with the place of ^<431118>John 11:18, where he saith, “that Jerusalem was distant from Bethany almost fifteen furlongs;” which containeth about a thousand and nine hundred paces. And the mount Olivet was at the side of Bethany. There was no Sabbath-day’s journey prescribed in the law; for the Lord doth command them simply to rest upon the Sabbath-day in the law. ^F48 But because the Jews could not easily be ruled, but that they would run abroad about their business upon the Sabbath-day, (as the Lord himself doth complain, “that they did bear burdens out at the gates,”) (^<241724>Jeremiah 17:24,) therefore, it is to be thought that it was determined by the priests, ^F49 (to the end they might restrain such enormities,) that no man should travel upon the Sabbath-day above two miles. Although Jerome, in his Answers unto Algasia, doth say that this tradition did come from two Rabbins, namely, from Atriba, and from Simon Heli.

13. Where they abode. Some translate it, where they did abide; as though they did use to dwell there. But I am of that opinion, that they did then first of all use that hired room to dwell together in, until such time as the Holy Spirit was come upon them. Too, too ridiculous are the Papists, which go about to prove Peter his supremacy ^F50 hereby, because he is reckoned up first of all the apostles. Although we do grant that he was the chiefest of the apostles, yet it doth not follow hereupon that he was the chiefest ruler of all the world. But if he be, therefore, the chief of all the apostles, because his name is first in the catalogue of the apostles’ names, I will again conclude, that the mother of Christ was inferior unto all the rest of the women, because she is [here] reckoned the last; which they will in no case admit, as indeed it were a thing too absurd. Wherefore, unless they will set their Papacy to be laughed at of all men, as hitherto they have done, they must leave off to adorn it with such foolish toys. But what is their intent? Forsooth, they will prove out of the Scriptures that there was a secondary head of the Church, inferior to Christ; whereas there is no syllable in the Scripture which is consenting unto this their foolish invention. No marvel is it, therefore, if they do snatch here and there certain places, which, although no man smite them out of their hands, they will let fall of their own accord. But omitting them, let us mark what is Luke’s purpose in this place. Because the disciples had fallen away, and filthily fled from their Master Christ, every man whither fear did drive him, (^<402656>Matthew 26:56,) they did deserve, like forsakers of their masters, or run-agates, to be deprived of honor. Therefore, that we may know that by the appointment of the Lord they were gathered together again, and restored to their former degree, Luke reckoneth up all their names.

14. With their wives. Some translate it women; and they think that he speaketh of those which accompanied Christ. As I will not contend with any man concerning this matter, so have I not doubted to prefer that which I thought was more probable. I grant that the word which Luke useth may be interpreted both ways. But this is my reason, why I do think that he speaketh rather of wives, because, seeing that they used afterward to carry their wives about with them, as Paul doth testify, (^<460905>1 Corinthians 9:5,) it is not likely that they were then asunder. For they might more easily rest together in one place, than by wandering to and fro oftentimes to change their abiding; and, secondly, seeing that they did look for the coming of the Holy Ghost, which was even then at hand, what reason was there why they should deprive their wives of so great goodness? Peter’s wife was about to be a helper unto him shortly after, which we must also think of the rest of the wives. These women had need of heroical fortitude and constancy, lest they should faint. Who would, therefore, think that they were excluded from their husbands whilst they look for the coming of the Spirit? But if they will stick to the general word, it standeth with reason that there were married women in the company. Howsoever it be, it is Luke’s mind to tell us by the way how greatly they had changed their minds.^F51 For whereas before the men, being afraid, had fled away, the women are gathered together with them now, neither do they fear any danger. He doth reckon up the mother of Jesus with the other women, whom, notwithstanding, John is said to have kept at his own house. But, as I have said before, they met altogether now only for a short season; for it is not to be doubted but that they departed one from another afterwards. It is well known that amongst the Hebrews all kinsfolk are comprehended under this word brethren.

All these did continue. Here he showeth that they did diligently look for the coming of the Holy Spirit.; For this was the cause of their prayer, that Christ would send his Spirit, as he had promised. Whereupon we may gather that this is the true faith which stirreth us up to call upon God. For the security of faith doth much differ from sluggishness. Neither doth God, therefore, assure us of this grace, that our minds may straightway become careless, but that he may rather sharpen our desire to pray. Neither is prayer any sign of doubting, but rather a testimony of our (sure hope and) confidence, because we ask those things at the Lord’s hands which we know he hath promised. So it becometh us also (after their example) to be instant in prayer, ^F52 and to beg at God’s hands that he will increase in us his Holy Spirit: ^F53 increase, (I say,) because before we can conceive any prayer we must needs have the first-fruits of the Spirit. For as much as he is the only Master which teacheth us to pray aright, who doth not only give us utterance, (^<450225>Romans 2:25,) but also governs our inward affections.

Furthermore, Luke doth express two things which are proper to true prayer, namely, that they did persist, and that they were all of one mind. This was art exercise of their patience, in that Christ did make them stay a while,^F54 when as he could straightway have sent the Holy Spirit; so God doth oftentimes drive off, ^F55 and, as it were, suffer us to languish, that he may accustom us to persevere. The hastiness of our petitions is a corrupt, yea a hurtful plague; wherefore it is no marvel if God do sometimes correct the same. In the mean season (as I have said) he doth exercise us to be constant in prayer. Therefore, if we will not pray in vain, let us not be wearied with the delay of time. As touching the unity of their minds, it is set against that scattering abroad, which fear had caused before. Yet, notwithstanding, we may easily gather, even by this, how needful a thing it is to pray generally, in that Christ commandeth every one to pray for the whole body, and generally for all men, as it were, in the person of all men: Our Father, Give us this day, etc., (^<400609>Matthew 6:9.) Whence cometh this unity of their tongues but from one Spirit? Wherefore, when Paul would prescribe unto the Jews and Gentiles a right form of prayer, he removeth far away all division and dissension. That we may, (saith he,) being all of one mind, with one mouth glorify God, (^<451506>Romans 15:6.) And truly it is needful that we be brethren, and agree together like brethren, that we rightly call God Father.

ACTS 1:15-22

15. In those days, Peter standing up in the midst of the disciples, said, (and the company of names together was almost an hundred and twenty,) 16. Men and brethren, it was expedient that this Scripture should be fulfilled, which the Holy Ghost foretold by the mouth of David concerning Judas, which was guide unto them which took Jesus: 17. Which was adopted into the number of us, and had obtained part [lot] of this ministry. 18. And he truly hath [had] possessed [or gotten] a field with the reward of iniquity, and being hanged, he burst in sunder in the middle, and all his bowels gushed out. 19. And this was known unto all the inhabitants of Jerusalem, that that field is called, in their tongue, Aceldama, that is, The field of blood. 20. For it is written in the book of the Psalms, Let his habitation be void, and let there be none to dwell therein, and let another man take his bishopric. 21. Of all those, therefore, which were gathered together with us all that time wherein the Lord Jesus went in and out amongst us, 22. Beginning from the baptism of John, until that day wherein he was taken up from us, must one be made a witness together with us of his resurrection.

15. It was meet that Matthias should be chosen into the place of Judas, lest, through the treachery of one man, all that might seem to have been made of none effect which Christ had once appointed. He did not unadvisedly choose the twelve in the beginning, as principal preachers of his gospel. For when he said that they should be judges of twelve tribes of Israel, ^<420613>Luke 6:13, ^<430670>John 6:70; he showeth here that it was done of set purpose, that they might gather together the tribes of Israel unto one faith. But after that the Jews had refused the grace offered unto them, it was behoveful that the Israel of God should be gathered together out of all countries.

The company of names. It is uncertain whether he meaneth the men who only have the name properly, seeing the women are comprehended under the name of the men; or whether he taketh names simply for all the heads, as the Hebrews call them souls. This may also be called in question, whether they were wont daily to frequent that parlor in which the apostles did dwell, or they did continually dwell there with them. For the place was scarce able to contain so great a multitude, to serve them for all necessary uses. Surely it seemeth to me a thing more like to be true, that Luke doth in this place express the number of them, that we may know that they were all gathered together when Peter made this sermon. Whereby we may guess that they were not always present there. Although I dare not affirm any certain thing concerning this matter, yet being moved with a probable conjecture, I do rather lean unto this part, that the church was gathered together them because they had to intreat of a serious matter, and to this end also tendeth this word rising, [standing up.]

16. It was meet that the Scripture should be fulfilled. Because Peter doth speak in this their assembly, therefore the Papists will have him to be the head of the church. ^F57 As though no man might speak in any assembly of the godly but he should straightway be Pope. We do grant, that as in every assembly there must be some which must be chief, so in this assembly the apostles did ascribe this honor unto Peter. But what maketh this unto (the proving of) their Papacy? Wherefore, bidding them adieu, ^F58 let us consider what the Spirit doth speak by the month of Peter. He saith That the Scripture must needs have been fulfilled, lest any man’s mind should be troubled with that horrible fall of Judas. For it seemed a strange thing that he which was chosen by Christ unto so excellent a function, should so filthily fall in the beginning of his course. Peter removeth this stone of stumbling, when he saith that it was foretold by the Scripture. Whence we may gather an admonition very necessary for daily practice; namely, that we ought to attribute this honor unto the prophecies of the Scriptures, that they are able to appease all such fear as we conceive of the sudden event of things. For there is nothing which doth more trouble us than when we stay still in our own sense and understanding, and procure unto ourselves lets and doubts, ^F59 which the Lord would be ready to cure, if so be that we would hold fast this one thing, that nothing is absurd which he hath foreseen, appointed, and foretold, that he might make us more strong. Neither was Judas therefore excusable, because that which befell him was foretold, seeing that he fell away, not being compelled by the prophecy, but only by the malice of his own heart. The oration of Peter hath two parts. For, in the first place, he putteth away the offense which godly minds might have conceived by reason of the fall of Judas; whence also he gathereth an exhortation that the rest may learn to fear God. Secondly, he telleth them that it remaineth that they choose another into his place, both which he proveth by testimony of Scripture.

Which the Holy Ghost foretold. Such manner of speeches bring greater reverence to the Scriptures, whilst we are taught by them that David and all the rest of the prophets did speak only as they were directed by the Holy Ghost; so that they themselves were not the authors of their prophecies, but the Spirit which used their tongues as an instrument. Wherefore, seeing that our dullness is so great, that we ascribe less authority unto the Scriptures than we ought, we must diligently note such manner of speeches, and acquaint ourselves with them, that we may oftentimes remember the authority of God to confirm our faith withal.

17. Adopted. It is word for word reckoned. And he saith that he was one of the number, that he might signify unto them that it was needful that the empty place should be filled, to the end that the number might continue whole. And to this propose serveth that which followeth, that he had obtained a part in the ministry. For thereupon it doth follow that the body should be, as it were, lame, if that part should be wanting. Surely it was a thing which might make them greatly amazed, that he whom Christ had extolled unto so high dignity should fall headlong into such destruction. Which circumstance doth increase the cruelty of the fact, ^F60 and teacheth the rest to take heed unto themselves. ^F61 Neither is it to be doubted but that the disciples did remember Judas with great grief and sorrow. But Peter doth here express by name the excellency of his function, that he might make them more attentive and more careful to provide a remedy.

He possessed a field. This word hath a double signification, which, in my opinion, doth rather signify in this place to possess than to get; yet because it skilleth little whether way we read it, I leave it indifferent. And he speaketh after this sort, not because Judas had the use of the field, or that he himself did buy it, seeing it was bought after his death. But Luke’s meaning was, that his burial was the perpetual note of ignominy; was the reward which he had for his falsehood and wicked act. Neither did he so much sell Christ for thirty pieces as his apostleship. He enjoyed not the money; ^F63 he only possessed the field. Furthermore, it came to pass through the marvelous providence of God, that the very common name of the field should be a note of infamy for the priests, which had bought (the) innocent blood of [from] the traitor. He saith that the Hebrews did call it by that name in their tongue, because he himself was a Grecian born; and he calleth that the Hebrew tongue which the Jews did use after the captivity of Babylon, namely, such as was mixed of the Assyrian tongue and of the Chaldean tongue.

It is written in the book of Psalms. He taketh away, by authority of Scriptures, all offense which might have happened by reason of the falling away of Judas. Yet might this place seem to be greatly wrested: First, in that David did not wish that these things might befall any particular person, but (in the plural number) he wisheth them unto his enemies. Secondly, it seemeth that Peter doth apply these things amiss unto Judas, which were spoken of the enemies of David. I answer, that David doth there speak after this [afterwards] of himself, that he may describe the condition and state of Christ’s kingdom.

In that Psalm (I say) is contained the common image of the whole Church, which is the body of the Son of God. Therefore, the things which are there set down must needs have been fulfilled in the head, which are indeed fulfilled, as the evangelists do testify, know, if any man object that those things which there were spoken against the enemies of David do not fitly agree unto Judas, we may easily gather that they do so much the rather agree with him, because David doth not respect himself as being separated from the body of the Church; but rather as he was one of the members of Christ, and so taking upon him his image, he steppeth forth in his name.

Whosoever shall mark that this singular person was attributed to David, that he should be a figure of Christ, will not marvel if all these things be applied unto him which were prefigured in David. Although, therefore, he doth comprehend the whole Church, yet he beginneth at the head thereof, and doth especially describe what things Christ should suffer by the hands of the wicked. For we learn out of Paul’s doctrine, that whatsoever afflictions the godly suffer, they are part of the afflictions of Christ, and serve to the fulfilling of the same, (^<510114>Colossians 1:14.) This order and connection did David observe, or rather the Spirit of God, who meant by the mouth of David to instruct the whole Church. But as touching the persecutors of Christ, all that which is commonly spoken of them is by good right referred unto their standard-bearer; whose impiety and wickedness, as it is most famous, so his punishment ought to be made known unto all men. If any man do object again, that that which is recited in the Psalm is only certain cursings, and not prophecies; and that, therefore, Peter doth gather improperly that it was of necessity that it should be fulfilled, it is soon answered. For David was not moved with any perverse or corrupt affection of the flesh to crave vengeance; but he had the Holy Spirit to be his guide and director. Therefore, what things soever he prayed for there, being inspired with the Holy Ghost, they have the same strength which prophecies have, because the Spirit doth require no other thing than that which God