9. And all the people saw. He beginneth now to declare the fruit of the miracle, to wit, that the cripple began to show his thankfulness by praising God, and that all the people were brought into great wondering. And here is a double fruit. For he which was healed doth acknowledge and set forth the benefit of God; on the other side, the people is moved, and the fame is spread abroad, many come to see it. And whereas Luke saith that they were filled with wondering, it doth only declare a preparation, which a more full proceeding (172) (and going forward) did at length follow. For it was necessary that they should go forward, because this their wondering had served to no end of itself, but did rather make them astonied and amazed, than bring them (from their own proceedings) unto God.
Therefore it was, as it were, the foundation of the building which was to come, in that the people was touched with amazedness. For if we pass over the works of God contemptibly or carelessly, we shall never be able to profit by them. Furthermore, this place cloth teach us what miracles do work of themselves in men; to wit, that they breed a confused amazedness. For although the Lord doth call us straightway unto himself, by showing plainly his goodness and power there, yet such is the weakness of our nature, that we stumble or faint in the midway, until such time as we be holpen by doctrine.
Let us, therefore, learn reverently to consider the works of God, that the wondering at them may make an entrance for doctrine. For when doctrine is cold and unprofitable with us, God doth justly punish our unthankfulness by this means, because we have despised the glory of his works. Again, because we are not so quick of sight, that we can see so much in the works of God alone, as is sufficient, let us learn to join therewithal the help of doctrine. (173) To be brief, the one ought not to be separated from the other. Which thing experience doth sufficiently teach us. For hereby it came to pass that the world did so wickedly abuse miracles.
The Papists do object unto us miracles again and again. Let us suppose that they be true, whereof they make such boast, yet do they greatly err in this, that they wrest them to a wrong end; to wit, that they may darken the name of God, and infect the pure truth of the gospel with their inventions. For whence come so many superstitious worshippings of saints, save only from the abuse of miracles? For when any miracle is wrought, men must needs be moved. And because they are deaf when they should hear the Word, and do not mark what God cloth mean, Satan doth craftily take an occasion of superstition by our amazedness. (174) As, for example, I will acknowledge the power of God in a miracle. If it were wrought by Peter, Satan will by and by put this in my head, and will say thus: (175) Dost thou not see that this is a man of God? (176) therefore thou dost owe unto him divine honor. The same thing had befallen the Jews when they were amazed, unless Peter’s sermon had called them back into the right way. But in Popery, where none did call them back or reprove them, (177) the preposterous wondering of men did easily get the upper hand. Wherefore, we must so much the more (178) seek for medicine out of the Word, that doctrine may direct us unto the right end, being lifted up (179) with the miracles.
(172) “ Profectus,” progress, or profiting.
(173) “ Si volumus ad scopum pervenire,” if we would attain to the mark, omitted.
(174) “ Ex nostro stupore,” from our stupor, or stupidity.
(175) “ Suggeret mihi,” will suggest to me.
(176) “ Divinum hominem,” a divine man.
(177) “ Ubi nullus ecarguebat superstitionem,” where none condemned the superstition.
(178) “ Magis sollicite,” the more anxiously.
(179) “ Erectos,” when we are lifted up, or aroused by.