Pitino ME

* cM. Eo Te Ray stt edo ve Pas Res MUNERE ie ee mep ENT

ud T arca a tI CORE. d a dac AIME e NTC

eequewvas

Laie ‘

HE ACTS

FOR THE PUBLICATION OF TRANSLATIONS OF THE WORKS OF >

JOHN CALVIN.

COMMENTARY

UPON

BY JOHN CALVIN.

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

| EDINBURGH: . PRINTED FOR THE CALVIN TRANSLATION SOCIETY.

P RUP

COMMENTARY

UPON

CHAPTER XIV.

1. And it came to pass at Iconium, that they went together [or at the same time] into the synagogue of the Jews, and spake so, that a great multitude both of Jews and Gentiles believed.

2. And the Jews which believed not stirred and with envy infected the minds of the Gentiles against the brethren.

3. Therefore, they were long time conversant there, behaving themselves boldly in the Lord, who bare witness of the word of his grace, granting that signs and wonders might be done by their hands.

4. And the multitude of the city was divided : and some stood with the Jews, and some with the apostles.

In the chapter last going before, Luke declared how Paul and Barnabas took in hand their embassage unto the Gentiles. Furthermore, it might seem to be an unprosperous and unlucky beginning, in that they were not only expelled out of Antioch, but also enforced by the obstinate wickedness of certain to shake off the dust from their feet. But though they had but short entertainment! in one place, yet

! * Verum. quamvis duciter Moi but however harshly they were received.

do they not yield; because they consider that the Lord had called them upon that condition, that they should do their duty though the whole world and Satan did say nay. Therefore, we see that they came not only ready to teach, but also armed to enter conflicts, that they might courageously proceed in publishing the gospel, even through the midst of combats.

And assuredly, that which was once spoken to Jeremiah is common to all the prophets and ministers of God, “They shall fight against thee, but they shall not prevail,” (Jer. i. 19.) Now, whithersoever they fly, they carry with them the same courage! still; whereby it appeareth that they were not only furnished for one combat, but even for continual warfare; which Luke doth now prosecute.? He saith first, that they came to Iconium, and therewithal he showeth that they sought not there some haven where they might rest quietly; but they entered the synagogue as if they had suffered no hurt at all.

I refer the word Kara ro vro, forasmuch as it signifieth among the Grecians, together, or at the same time, rather unto the Jews than unto Paul and Barnabas. Therefore, I interpret it thus, not that they went in both together, but that they followed the multitude at the solemn and appointed time of the meeting, whence we gather that they spake not secretly with a few men, but in a great assembly of people; whereby they declare their boldness and ready desire; they are so far from fearing envy, or avoiding danger.? : | "S

That a great multitude believed. As Luke did before show the power of the Spirit in Paul and Barnabas, so now he commendeth another grace of God in that prosperous success which they had. For one only sermon which they made was not without fruit, but it brought forth many children of God, as well of the Jews as of the Gentiles. If one, or

! * Animi przesentiam," presence of mind. ? Quod Lucas nunc prosequitur," as Luke now relates in detail. 8“ Ut invidiam fugitent, aut periculum formident," from shunning envy, or dreading danger.

two, or a few, had believed, they might have thought that they sped well; but the Lord confirmeth them far better, when as they gather such plentiful fruit of their doctrine even in a short time. For they knew that so many hearts of men were converted to believe, not so much by their voice, as by the power of the Spirit; whereby they might also assure themselves that they themselves were defended by the outstretched hand of God, which did not a little encourage them.

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

3. A long time. Luke declareth here, that Paul and Barnabas did not depart the city so soon as they saw some set against them, for when he saith that they behaved themselves boldly, he giveth us an inkling? that there was cause of fear offered them. Whence we gather that they stood stoutly, and that through rare constancy and courage they counted all dangers as nothing, until they were compelled by violence to depart to another place. This clause, ea vero, may be expounded diversely, either that they behaved themselves stoutly in the Lord's cause, or that they trusted to his grace, and were thereby encouraged. I have followed that which was more common, that they behaved themselves

! ** Nisi flabellis illis accensze fuissent ad resistendum," had not these like fans kindled their resistance. ? ** Inficere,” to infect, 3 * Tnnuit,” he intimates.

freely and boldly in the Lord, that is, being holpen not by their own strength, but by his grace. He showeth immediately after, after what sort they were encouraged in the Lord; to wit, because [that] he approveth the doctrine by signs and miracles. For seeing that they knew thereby that the Lord was present with them, and that his hand was nigh to help them, they were worthily pricked forward to behave themselves stoutly. But in noting one kind, he doth not exclude other kinds, for the Lord did lift them up unto boldness, and establish them in constancy by other means. But it seemeth that Luke did speak of miracles expressly, because the Lord showed in them his power openly before all: the people. Therefore, Paul and Barnabas were not a little emboldened when the Lord did so deliver their doctrine from contempt.

Furthermore, we must note this phrase, that the Lord gave witness to the gospel in miracles, for it showeth the true use of miracles. This is, indeed, the first end, that they may show to us the power and grace of God; but because we be wrong and perverse interpreters of them, lest they be drawn unto abuse and corruption, God doth never suffer them to be separated from his word. For if miracles were wrought at any time without his word;. first, that was very seldom; secondly, there came but small fruit thereof; and God hath wrought miracles, for the most part, whereby the world might know him not simply, or in his bare majesty, but in his word. So Luke saith, in this place, that the gospel. was established by miracles, not that some confused religion might possess the minds of men, but that Paul's doctrine going before they might be brought unto the pure worship. of God.

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

Now must we see whether the gospel command us to call

upon the dead, to burn incense to idols, to translate unto feigned saints the grace of Christ, to take in hand vowed pilgrimages, to invent profane worshippings, whereof there is no mention made in the Word of God; but there is nothing more contrary to the gospel than that these superstitions should take place. Whereupon it followeth that the Papists do wickedly make engines of the shoars' of the gospel to oppugn it. To the same end tendeth that which Luke saith, that the Lord granted that by the hands of his servants miracles might be done; in which words he teacheth that those were only ministers who obeyed God, and that he was the author, who used their hand and industry. Wherefore, in speaking properly, we cannot say that they were Paul and Barnabas’s miracles, but the miracles of God alone, who doth so work by men, that he will not have his glory darkened by their ministry.

Furthermore, we must note the title of the gospel, which Luke putteth in here, that it may be made to us more amiable; for in calling it the word of grace, it hath a most pleasant taste, because salvation is offered to the world in it through Christ. And we must understand the contrariety with the law, wherein only the curse is set before us. Therefore, let us remember that God speaketh to us in the gospel to this end, that he may reconcile himself to us, and may testify that he is merciful to us. Neither doth this hinder that it is the savour of death unto death to the reprobate, (2 Cor. ii. 16,) because they change not the nature thereof - by their fault. Read those things which we have spoken in the second chapter touching signs and wonders.

4. The multitude was divided. 'The most troublesome part of the tragedy? followeth now, for the city is divided into two parts; and at length Paul and Barnabas (being enforced by. the uproar of the people) depart unto another place. | If it be demanded what was the original of the discord, assuredly it flowed from the gospel, to which, notwithstanding,

! Fulturis," the props or stays. ? Catastrophe," the catastrophe.

there is nothing more contrary than to cause discord; but the frowardness of men causeth that the gospel, which ought to be the bond of unity, is (so soon as it cometh abroad) the occasion of tumults. Wherefore, so soon as any schism ariseth, before we condemn those who seem to be the authors, it behoveth us wisely to consider who ought to bear the blame. We hear here that one city was divided,! whereby some were brought unto Christ. The Spirit of God pronounceth this to the praise, and not the shame, of Paul and Barnabas. The same rule must we observe at this day, lest the gospel be burdened with false envy, if it bring not men together? unto God, but the wicked rage against it. It is assuredly a miserable matter to see division among men. But as the unity is accursed which doth separate us all from God, so it were better that a few should depart an hundred times from all the whole world, and, in the mean season, come in favour again with God, ha that disagreeing with him continually, they should have peace with the world.’

5. And when there was an assault made of the Gentiles and Jews, together with their rulers, to do them violence, and to stone them,

6. When they knew the matter, they fled into cities of Lycaonia, to Lystra and Derbe, and to the country lying nigh there about on every side :

And there they preached the gospel.

And there sat a certain man at Lystra, impotent in his feet, who had been lame from his mother’s womb, neither had he ever walked.

9. This man heard Paul speak : who, beholding him, and seeing that he had faith to be healed,

10. Said with a loud voice, Arise upright upon thy feet. And

he leapt up and walked.

5. Mark how far forth the holy champions of Christ did suffer. They give not back when their enemies do only

1 Schismate,” by a schism. 2 Omnes pariter," all alike. 3 * Mundi pac.”

set themselves against them; but when the sedition waxeth hot, and they be in danger of stoning, though they have many favourers of their doctrine, they go no further, but remembering the saying of Christ, wherein he warneth the faithful in patience to possess their souls, they avoid the fury of the enemy. And though they fly, lest they! throw themselves headlong into death, yet their constancy in preaching the gospel doth sufficiently declare that they feared not danger. For Luke saith that they preached the gospel in other places also. This is the right kind of fear, when the servants of Christ do not run wilfully into the hands of their enemies, of them to be murdered, and yet they do not foreslow [abandon] their duty; neither doth fear hinder them from obeying God when he calleth; and so, consequently, they can afford, if need be, to go even through death itself to do their duty.

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

9. He heard Paul speak. Hearing is set down first, that we may know that the faith which Luke will commend by and by was conceived of Pauls doctrine. Therefore, when he heard Paul, he hoped to be healed. But the question is, whether this was promised to him specially; for God doth not command us to hope for everything by

! *€'Temere," rashly, omitted. - ? ** Probabile est,” it is probable. 3 * Sine difficultate," without difficulty.

and by,! when he offereth unto us eternal salvation in the gospel. I answer, that this was a singular and extraordinary motion of the Spirit of God in the cripple, as it was on the other side in Paul, when he knew his faith by beholding him only. It may be that many may receive the gospel, and yet they shall not be cured of those diseases wherewith they are vexed. But forasmuch as God was determined to show a token of his grace in the cripple, he prepared his mind before, and made him capable of this that should come upon him.? Wherefore we must not make this a common rule, because the cripple believed that he should be healed, but it was a peculiar preparation to receive the gift of healing. And this kind of faith is like- . wise particular which giveth place to? miracles, which many of God’s children do want, who are, notwithstanding, indued with the Spirit of adoption.

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

10. He said with a loud voice. Many old books,‘ and those of great credit, add, “I say to thee in the name of Jesus Christ,” and surely we see how careful the apostles were to magnify the name of Christ in all miracles; therefore I think that that was expressed by Luke, and yet we cannot find it commonly now in the printed books, [ copies. | Whereas Luke saith afterward, that the lame man leapt up, it serveth not only for the commendation of God's power, but also such readiness and willingness to obey did testify that he was rightly prepared by the Lord; so that he did already walk in mind when as his feet were as yet dead.

| * Protinus," forthwith. ? * Hujus accessionis," of this accession. 3 * Locum," room for. * ** Codices," manuscripts or copies.

Although his speed in rising made the power of God more manifest, to which end also Paul exalted his voice, that the sudden change might the more move the multitude.

1l. Furthermore, when the multitude had seen what Paul had done, they lifted up their voice, saying, in the speech of Lycaonia, Gods being made like to men are come down to

12. And they called Barnabas, Jupiter, and. Paul, Mercurius, because he was the captain of the speech.

13. And Jupiter’s priest, which was before their city, bringing

bulls and crowns [chaplets] unto the gates, would have done sacrifice with the multitude.

11. Furthermore, the multitude. This history doth abundantly testify how ready and bent men are unto vanity. Paul uttered not that word abruptly, Arise; but he added it as it were a conclusion to the sermon made concerning Christ. Yet the people ascribe the praise of the miracle unto their idols, as if they had heard no word of Christ. Indeed, it is no such wonder, that the barbarous men fell unto superstition which they had learned? from their childhood, so soon as they saw the miracle. But this vice is too common every where, and it is so bred in us, to be perverse and wrong interpreters of the works of God. Hence come such gross dotings of superstitions in Popery, because catching rashly at miracles, they take no heed to doctrine. For which cause we must take the better heed, and be the more sober, lest we happen with the sense of the flesh to corrupt (whereunto we are so bent) the power of God, which shineth and appeareth to us for our salvation. And no marvel if the Lord would have only a few miracles wrought, and that for a short time, lest through the lust of men they should be drawn unto a far contrary end; because it is unmeet that he should set his name to be mocked of the world, which must needs be, when that

1 * Dux esset sermonis," took the lead in speaking. ? &* Tmbiberant,” had imbibed.

which is proper to him is translated unto idols, or the unbelievers corrupt his works, to invent corrupt worshipping, while that setting the word aside, they catch at every divine power which they feign.’

Gods like to men. This was an opinion drawn from old fables, which, notwithstanding, took the beginning of truth.” The books of the poets are full of these toys, that the gods were often seen upon earth in the likeness of men; and yet we may well think that this came not of nothing? but rather that profane men did turn that into fables, which the holy fathers taught in times past concerning angels. And it may be that Satan, when he had men besotted, did with divers jugglings delude them. This is of a truth, whatsoever was God's, whensoever it went with the infidels,‘ it was corrupt by their wicked inventions. The same must we likewise think of sacrifices, wherein God did exercise his? even from the beginning, that they might have the external signs of godliness and of the worship of God. And after that the unbelievers invented to themselves strange gods, they abused the sacrifices unto their sacrilegious worship. When the men of Lycaonia see unwonted power in the cripple that was healed, they persuade themselves that it is a work of God; this is all well5 But it was evil done, in that they forge to themselves false gods in Paul and Barnabas, according to the old [wonted] error. For what is the cause that they prefer Barnabas before Paul, save only because they follow the childish surmise [fiction] concerning Mercury, the interpreter of the gods, in which they had been nourished? By which example we are taught what a mischief it is to be accustomed and acquainted with errors in youth, which can so hardly be rooted out of the mind, that even through the works of God, where-

1 Numen quodlibet... a se confictum," any kind of deity feigned by themselves. 2 ** Originem a veritate duxerant,” had derived their origin from truth. * ** Non fuisse de nihilo confictum,” was not feigned without some foundation. * * Ubi ad infideles transiit," when it was transmitted to unbelievers, the heathen. 5 Fideles suos," his believing people. $ Recte hactenus," so far right.

by they ought to have been redressed, they wax more hard.

13. Also Jupiter's priest. Though Luke doth not express with what affection he [this priest] was moved to be so diligent, yet it is to be thought, that, forasmuch as there was great hope of most pléistiful gain offered, he was moved with covetousness. For he had great hope of gain in time to come, if it should be noised abroad that Jupiter appeared there. For this opinion would by and by have followed, that J upiter was more delighted in the temple of Lystra than in any other. And so soon as such superstition hath once filled the minds of men, they spare no cost to offer sacrifice.’ The world is indeed of itself inclined to this, but then came the sacrificing priests, who are like fans and bellows. And it is not to be doubted, but that the whole multitude was moved with aibibiior] to be so desirous to offer sacrifice to Paul under the name of Jupiter, that their city might be the more famous and noble. Hence hath Satan so great liberty [license] to deceive, whilst that the sacrificing priests set nets to

get gain, and the people are delighted to have errors confirmed.

14. Furthermore, when the apostles, Barnabas and Saul, had heard, rending their garments, they ran in into the press, erying,

15. And saying, Men, why do ye these things ? We be also men subject to like miseries as you are, preaching to you that you turn from those vain things unto the living God, who hath made heaven and earth, and the sea, and whatsoever are in them:

16. Who in times past suffered all nations to walk in their own ways.

17. Though he left not himself without witness, doing good, giving to us from heaven rain and fruitful times, replenishing with food and gladness our hearts.

ho centem teme m

18. And when they had thus said, they scarce appeased the multitude, that they should do [from doing] sacrifice to them.

14. When the apostles had heard. In that Paul and Barnabas rent their garments, and leapt into the midst of the multitude, it appeareth thereby how zealous they were for the glory of God; [not] being content only to speak to the people, they troubled the preparation of the sacrifice so much as they are able. It cometh to pass sometimes that even hypocrites refuse excessive honour; but they rather provoke the simple to give it them with their feigned modesty. There was no such thing in Paul and Barnabas;

for they declared, both by words ids also by all gesture. of

body, that they were so far from taking pleasure in that worship which the men of Lystra gave unto them, that they did utterly detest it. This is holy anger, wherewith the servants of God must be inflamed so often as they see his glory profaned and overthrown by the sacrileges of men. And, assuredly, no man shall be able otherwise to serve God sincerely and faithfully, unless he put on that affection of jealousy, whereof Paul speaketh in the Second Epistle to the Corinthians, (2 Cor. xi. 2,) that those men to whom the Lord hath committed the charge of his Church be no less courageous and stout to defend the glory of their Lord, than a husband is vigilant to defend his wife's chastity.

Therefore, we must take good heed that we suffer not that honour to be given us which may darken the glory of God; but rather so soon as there appeareth any profaning of God's glory, let this heat break out, whereof we have an example in Paul and Barnabas. And though the teachers of the Church ought especially to be “Gndued with zeal, yet there is no one of the godly which ought not to be sore displeased, when he seeth the worship of God polluted or given to some other; because it is written of all,

! * Verbis non contenti," not contented with words.

“ The zeal of thine house hath eaten me up, and the rebukes of them that rebuked thee fell on me," (Psal. lxix. 10.) And if so be it holy men being yet compassed about with the flesh did so greatly detest idolatry, how shall we think them to be affected now, when they are stripped out of all the affections of the flesh? When as the world abuseth their names and persons unto superstition, it thinketh it doth them a great pleasure; but it is greatly deceived. For they will stand up first against their worshippers, and will indeed declare that they never make more account of anything, than that the worship of God might remain whole and sound to him. Moreover, there can be no greater injury done to them, than when the honour which is taken from God is given to them; which must needs be when any divine thing is ascribed and given them.

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

15. Men, why do ye those things? They begin with a reprehension, as the matter did require ; that done, they show to what end they were sent. Afterward they preach concerning the only God, and show that he was unknown to the world. Lastly, that they may more strongly pluck out of their hearts the deceits and sleights of the devil, they teach that this ignorance was without excuse. Therefore the first part of the sermon is a reprehension, wherein the

men of Lystra are condemned for worshipping mortal men preposterously instead of God. Though the reason which they allege seemeth to be cold. For it were an easy matter to gather thence, that it is not unlawful to worship those who are delivered from human miseries by death. By this means all the superstitions of the Gentiles should stand untouched, which were wont to count none gods but those who were dead. With the same colour also have the Papists coloured their idolatry, who worship rather the dead men’s bones, stones and wood, than living men in whose nostrils is breath.! I answer, that Paul and Barnabas drew this argument from the matter which was now in hand, We be miserable men; therefore you do falsely and filthily imagine us to be gods, and worship us as gods. If idolatry be handled generally, this shall be a perpetual reason to condemn it, and shall alone be sufficient enough, that the perfect and whole worship of godliness is due to God alone, and that therefore it is profaned, so soon as it is in any point given to creatures, whether they be angels, or men, or stars. But occasion shall oftentimes be offered, that many things may be spoken against one kind of idolatry, which do not appertain unto another, (neither are agreeable to the same;) and yet shall they be of no small force for the matter which is in hand, as Paul and Barnabas, by confessing that they be mortal men, subject to divers calamities, had a fit reason to reprove the fury and madness of the people.

We preach to you. An argument drawn from contraries. For here they show that the end of their coming was quite contrary; to wit, that they might remove superstitions, which had hitherto reigned. For it is all one as if they had said, Doth the miracle move you? Then give credence to our words. And the sum of our embassage is, that all feigned godheads wherewith the world hath hitherto been deceived may be done away and perish. And this is a general doctrine, whereby they do not only appease the present madness, but also reprehend all manner [of] super-

! ** Quam vivos et spirantes homines," than living, breathing men.

stitions, and whatsoever was contrary to, or disagreeing with, the rule of godliness. For without doubt they call all that vain which men have invented to themselves of their own brain. And we must mark this definition, that all religion is vain which departeth and degenerateth from the pure and simple Word of God. ‘There is no express mention made indeed of the Word, because they spake to the Gentiles. But because God is no otherwise rightly worshipped than according to his appointment, it followeth out of Paul’s words, that so soon as men depart from that worship which God hath commanded and doth allow, [approve, | they are wearied foolishly and vainly with a vain and unprofitable labour. For that religion wherein God hath not the pre-eminence is nothing worth, neither hath it any truth or soundness.

. And this was the cause that sincere and perfect godliness was never found, neither did it ever flourish in the more part of the world. For they stood only about the removing of the old idolatry; and the other thing was in the mean season foreslowed, [neglected,] to bring men unto the true God alone, after that they had forsaken idols. They turned, indeed, the name of an idol sometimes into the name of God, but under that colour they did nevertheless cherish the old errors, which they should have endeavoured to redress. So the priests of France begat the single life of great Cybele.! Nuns came in place of the vestal virgins. The church of All Saints succeeded Pantheon, (or the church of All Gods;?) against ceremonies were set ceremonies not much unlike. At length came in the multitude of gods, who they thought would be lawful and tolerable if they had once decked [masked] them with the titles of saints. Corruptions are not by this means purged, neither are the stables, both profane and full of filth, turned into the temple of God; but the name of God is mixed with profane pollutions, and God himself is brought into a filthy stall. Wherefore, let us

' * Sic Galli sacrifici magne Cybeles czelibatum genuerunt," so the priests of Gaul gave rise to the celibacy of great Cybele. ? * Pantheo successit Pantagion," Pantagion (All Saints) succeed Pantheon, (All Gods.)

remember that the apostles did not only employ themselves to overthrow idolatry which had long time reigned in former ages, but did also take great heed that pure religion might reign afterward, having put all corruptions to flight.

Who hath made heaven and earth. We know-that the order of teaching doth require that we begin with things which are better known. Seeing that Paul and Barnabas spake to the Gentiles, they should have in vain essayed to bring them! unto Christ. Therefore, it was expedient for them to begin with some other point, which was not so far separate from common sense, [perception,] that after that was confessed they might afterward pass over unto Christ. The minds of the men of Lystra were possessed with that error, that there be more gods than one. Paul and Barnabas show, on the contrary, that there is but one Creator of the world. After that that feigned number and multitude of the gods was taken away, there was passage now made unto the second member, that they might teach what that God was who was the Creator of heaven and earth. The case standeth otherwise at this day between us and the Papists; they confess that there is but one God, and they admit the Scripture. Therefore, it remaineth that we prove to them out of the Scripture what God is, and after what sort he will be worshipped of men.

16. In times past. Because the men of Lystra might. object that that God was unknown hitherto, Paul and Barnabas prevent them, and say, that all men wandered indeed: in darkness, and that all mankind was stricken with blindness, but that they deny that any prejudice must be made? according to the perverse ignorance of the world. These were two no small lets for the unbelievers, long antiquity of time, and the consent almost of all nations. Paul and Barnabas remove both in this place. If, say they, men have erred many years, [ages,] and if the world have wan-

| Statim," forthwith, omitted. 2 Debere preejudicium fieri," that any thing should be prejudged, (any judgment should be founded on.)

dered without reason and judgment, let not, therefore, the truth of God, when it appeareth, be less precious to you. For seeing that it is eternal, and is not changed, it is an unmeet thing that the long prescription of years should be set against it. They prove that there is no more aid or patronage to be found in the number of men. There is no cause (say they) why the conspiracy of all the whole world should keep you from coming to the right way. Blindness hath got the upper hand among all people; but God doth now (appear and) give light to you. Therefore, your eyes must be open, and you must not slumber and sleep in darkness, though all people have been drowned therein hitherto.

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

Therefore, there is but one rule of true godliness, that is, that the faithful, casting from them all confidence in their own wit, do submit themselves to Grod. For the ways of men are now as they were in times past; and the examples of all times teach how miserably blind those men be who have not the word of God to give them light, though they think they can pass other men in quickness of sight. Immediately after the beginning of the world, the more part fell away unto divers superstitions and wicked worshippings. Whence came that, save only because it pleased them to follow their own imaginations? When it might have seemed that the world was purged with the flood, it fell again [relapsed] straightway to the same vices. "Therefore, there is nothing more deadly than to lean to our own wisdom.

But Paul and Barnabas show no cause here why the Lord

"ewe eee” Pee

suffered the world to err so long; and assuredly we must count the will of God alone the chiefest law of equity. God hath always a good reason for his works; but because it is oftentimes hid from us, it is our duty reverently to wonder at his secret counsel. We must, indeed, confess that the world was worthy of [deserved] such destruction; but there can no other reason be brought why the Lord had mercy rather on one age than on another, save only because it seemed good to him that it should be so. Therefore, Paul calleth that time which was appointed of God for preaching the gospel, the time of fulness, (Gal. iv. 4,) lest any other opportunity be sought. And we must remember that which we had in the first chapter, that it is not for us to know the times and seasons which the Father hath placed in his own power. So that the cavil of the Papists is refuted, who say that it cannot be that God suffered his Church to err so long. For whence, I pray you, came the Gentiles but from the ark of Noah, when there was a certain singular purity of the Church? (Gen. ix. 9.) Also, the posterity of holy Shem, together with others, did degenerate. Yea, Israel, the peculiar people of the Lord, was also left for a long time. Wherefore, it is no marvel if God did punish the contempt of his word with the same blindness under the reign of his Son as he did in times past.

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

1 Nullum sibi debere culpam imputari," that no blame ought to be imputed to them. ? * Anticipant,” anticipate,

witness of himself and his divinity. Notwithstanding, we must see how these two things can hang together; for if God bare witness of himself, he did not suffer (so much as in him lay) the world to err. I answer, that this_kind of testimony, whereof mention is made, was such as that it made men without excuse, and yet was it not sufficient to salvation. For that of the apostle is true, that by faith it is understood that the worlds were ordained by the word of God, (Heb. xi. 3.) But faith is not conceived by the bare beholding of the heaven and earth, but by the hearing of the word. Whereupon it followeth, that men are brought by the direction of the word alone unto that knowledge of Almighty God which bringeth salvation. And yet this letteth not but that they may be made without excuse, even without the word, who, though they be naturally deprived of light, are blind notwithstanding, through their own malice, as Paul teacheth in the first chapter to the Romans.

Giving rain and fruitful seasons. God hath, indeed, revealed himself to all mankind by his word since [from] the beginning. But Paul and Barnabas show that there was no age on which God did not bestow benefits, which might testify that the world is governed by his government (and commandment;) and because the light of doctrine had been buried long time, therefore they say only, that God was showed by natural arguments, [evidences.] And it is to be thought that they did, in such sort, set forth the magnificence and greatness of the works of God as became them; but it was sufficient for Luke to touch the (sums and) chief points of matters. Neither do I so understand it, that they intreated subtilely, and after the manner of the philosophers, of the secrets of nature, for they spake unto an unlearned multitude; therefore it behoved them to set that before them plainly which the most ignorant did know. Notwithstanding they take this principle, that in the order of nature there is a certain and evident manifestation of God, in that the earth is watered with rain; in that the heat of the sun doth comfort it;! in

1 * Vegetat,” causes it to vegetate.

that there cometh such abundance of fruit out of the same yearly, it is thereby gathered for a surety, that there is some God who governeth all things. For even the heaven and earth are not. moved or governed by their own motion, and much less by fortune. Therefore it remaineth, that this wonderful workmanship of nature doth manifestly show the providence of God; and those who said that the world was eternal spake not as they thought, but they went about by malicious and barbarous unthankfulness [ingratitude] to suppress the glory of God, wherein they betrayed their impudence.

Filling with meat and gladness. The ungodliness of men is more convict in that, if they knew not God, because he doth not only set before their eyes testimonies of his glory in his works, but doth also appoint all things for their use. For why doth the sun and stars shine in the heavens, save only that they may serve men? Why doth the rain fall from heaven? Why doth the earth bring forth her increase, save only that. they may minister food tomen? Therefore, God hath not set man upon earth that he may be an idle beholder of his work, as bemg set upon a theatre, but to exercise himself in praising the lberality of God, whilst that he enjoyeth the riches of heaven and earth. And now, is it not more than filthy frowardness [depravity] not to be moved with so great goodness of God in the manifold abundance of things? To fill the hearts with meat, doth signify nothing else but to give food which may sa- tisfy the desires of men. By this word gladness, Paul and: Barnabas do mean that God doth give more to men, according to his infinite goodness, than their necessity doth require; as if it had been said, that men have meat given them not only to refresh their strength, but also to make their hearts merry.

If any man do object that it falleth out so oftentimes that men do rather mourn, being hungry, then rejoice, being full; I answer, that that cometh to pass contrary to the order of nature; namely, when the Lord shutteth his hand because of the sins of men. For the liberality of

God should flow unto us abundantly of his [its] own accord, as it is here described by Paul and Barnabas, unless it were kept back by the lets of our vices. And yet there was never so great barrenness wherein the blessing of God in feeding men did quite wither away. It was, indeed, well said of the prophet, Open thy mouth, and I will fill it, (Psalm Ixxxi. 10,) that we may know that we be hungry through our own fault, whilst that we do not admit the goodness of God. But how unworthy soever we be and straight,! yet the fatherly love of God breaketh through even unto the unworthy. Especially the generality of mankind doth testify that the benefits of God do never cease, wherein he appeareth to be our Father.

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

19. And there came from Antioch and Iconium Jews, by whom the multitudes were persuaded, and when they had stoned Paul, they cast him out without the city, thinking that he was dead.

20. And as the disciples stood about him, he arose and entered

— into the city: and on the morrow he went forth with Barnabas to Derbe.

! * Sed quam libet simus restricti," but however we may be restrained (in ourselves.) ? ** Sed etiam cum impetu irruisse in turbam," but also rushed impetuously among the multitude. 3 ** Repressum,” repressed.

=

21. And when they had preached the gospel to this city, and had framed many disciples, they returned to Lystra, and to Iconium, and Antioch,

22. Strengthening the souls of the disciples, and exhorting them to continue in the faith, and that through many afflictions we must enter into the kingdom of heaven.

19. There came. Paul and Barnabas can hardly stay the people from doing sacrifice; but a company of knaves do, with small ado, persuade them to stone Paul, whom of late they made a god. Whereby appeareth how much more men be bent unto superstition than unto the true worship of God, and how arrogant superstition is, which will always bear the chief sway in appointing the worship of God. The servants of God seek no other thing but to bring men under obedience of him, which is salvation and felicity alone. They challenge to themselves no lordship, they hunt after no gain; and yet the world cannot abide them. For almost all men murmur; and now and then there rise tumults. Those who are thus stubborn against God, they be too too ready to believe seducers, and willingly submit themselves to their tyranny. So the Pope had hberty to deceive at his pleasure, and not only to oppress miserable souls with slavery, but also cruelly to torment them. Whatsoever he commanded it was obediently received, and even at this day, though he make impossible laws, yet dare no man once mutter against them. Nevertheless, the yoke of Christ 1s sweet, (Matth. xi. 30,) and yet few there be who will suffer it.

Therefore, in this history is most lively painted out unto us the frowardness of the world. Paul might have reigned under the title of Mercury, with the commendation of all men; he will not be a god. Because he serveth Christ faithfully, he is stoned. His constancy is commended, to the end we may follow it. He was indeed wonderfully delivered by the Lord; but as touching himself he suffered a most cruel kind of death. Therefore, we must make like account of this testimony, which he doth also recite in the Second Epistle to the Corinthians, (2 Cor. xi. 25,) as if he

had been slain. Furthermore, we need not doubt but that the common sort made insurrection against him outrageously.! So that, what violence soever the wicked do to the servants of Christ, it is never called in question; the laws are whist, [silent;] judgments cease; the magistrate is asleep; there is no patron to be found.

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

They went to Derbe. It appeareth plainly by this that Paul was miraculously saved, seeing that, on the morrow, after he was cast out for dead, he taketh his journey, being fresh and sound; whence it is also gathered what an invincible heart he bare against all evils and afflictions. For he creepeth not into a corner, where, like an overworn soldier, he may live idly; but he goeth to the same places where he was uncourteously and cruelly handled but a little before. Notwithstanding Luke showeth that the church was first planted among the men of Derbe, he addeth afterward, that Paul and Barnabas returned unto the churches which they had ordained, that they might confirm the disciples; where-

1‘* Quin tumultuose in eum insurrexeret vulgus," that the mob rose tumultuously against him. ? ** De ejus vita sollicitos," were anxious ‘for his life. ? * Naufrago,” when shipwrecked. 1 Periculum subire," run the risk.

by he giveth us to understand that the use of the Word consisteth not in instruction only, whereby the hearer is only taught, but that it is also available for confirmation of faith, in admonishing, exhorting, and reproving. And Christ doth not only command his ministers to teach, but also to exhort; and Paul saith that the Scripture is profitable not only to teach, but also to exhort, (2 Tim. iii. 16.) Wherefore, let not pastors think that they have done their duty as they ought, when they have well trained up their people in true knowledge, unless they employ themselves to this part also. Again, let not the faithful neglect the Word of God, as if the reading and preaching thereof were unnecessary; because there is no man who hath not need of continual confirmation.

22. And exhorting them. ‘This was the principal way to confirm, in that they provoke the disciples who had before embraced the Gospel and did profess it, to go forward by exhorting them; for we are far from being so ready and stout! as we ought. Therefore our laziness needeth pricks, and our coldness must be warmed. But because God will have his exercised with divers combats, Paul and Barnabas admonish the disciples to be ready to suffer tribulation. A very necessary admonition, that we must go on warfare in this world, that we may live well and godlily. If the flesh should not molest us, if Satan should attempt nothing, if the wicked should not trouble us with some stumblingblocks, it were no such troublesome thing to persevere; because that were a sweet walk through a soft and pleasant way; but because there arise on every side, and every minute of an hour, [moment,] infinite assaults, which provoke us to fall away, there ariseth the hardness,? and therefore is it that the virtue of constancy is so rare. Therefore, to the end we may persist even unto the end, we must be prepared for war.

But Luke speaketh not in this place only of the persecu-

! * Prompti et strenui," prompt and strenuous. ? Difficultas,"* difficulty.

tions which the adversaries raise against us with drawn swords and flaming fires; but he comprehendeth under the word tribulations, all sorrows and miseries whereunto the life of the godly is subject; not because the faithful alone are miserable; because this is the common state both of the good and bad. Whence also cometh that famous proverb, It is the best not to be born; and the next to die very quickly." But when as God doth oftentimes spare the wicked, and doth fat them with prosperity, he is more sharp and hard? toward his children. For besides common molestations, they are oppressed peculiarly with many discommodities, and the Lord doth humble them with such exercises, keeping their flesh under correction lest it wax wanton; he awaketh them, lest they lie sleeping upon earth. Unto these are added the reproaches and slanders of the wicked; for they must be, as it were, the offscourmgs of the world. Their simpleness is laughed at; but they use? wicked mocks and scoffs, principally against God. Last of all, the lust of the wicked breaketh out into open violence; so that they have need to strive* with many tribulations, and it cannot be but that all their life shall be envied and unquiet amidst so many enemies. But this is the best comfort, and which is sufficient enough to confirm their minds, that this way (though it be hard and sharp) leadeth unto the kingdom of heaven. For we gather by this that the miseries of the godly are more happy than be all the doting dainties and delights of the world.

Therefore, let us remember, first, that this condition is set down for us, that we suffer many tribulations; yet let us also remember to add this, to mitigate the bitterness thereof, that by them we be brought unto the kingdom of God. Furthermore, their babbling is frivolous,’ who gather hereby that patience is a work which deserveth eternal salvation,

1+ Optimum est non nasci; proximum vero, quam citissime mori,” the best thing is not to be born; the next best to die as soon as possible.

24€ Austerior est ac durior," he is more harsh and austere. 3 €* Maxime uruntur," they are most ofall stung by, The translator appears to have read ** utuntur." 1 * Valde infesta," exceedingly troubled. 5 Futilis et stulta,” futile and foclish.

seeing that the cause of salvation is not in this place handled, but after what sort God useth to handle his in this world; and the comfort is added, not to extol the dignity and merit of works, but only to encourage the godly, that they faint not under the burden of the cross. All mankind, as we have said before, as well one as other, is subject to many miseries; but the afflictions of the reprobate are nothing else to them but the very entry of hell; but these turn to the saints to an happy and joyful end, and for them they fall out well; and so, consequently, they be helps for salvation, because they take part with Christ. We must note that Paul and Barnabas being not content with the plural number, do plainly set down many tribulations, lest any man, after he hath suffered one or two, or? a few, do at length sink down.’ Therefore, let the faithful think that they must pass through continual miseries; that done, let them prepare themselves not for one kind of persecution only, but for divers kinds. For though God handle some men more courteously and gently, yet doth he pamper none of his so daintily that he is free from all tribulations.

23. And when by voices [suffrages] they had ordained them elders through all churches, having prayed with fasting, they commended them to the Lord, in whom they had believed. _

24. And passing over through Pisidia, they came to Pamphylia.

25. And when they had spoken the word at Perga, they went down to Attalia :

26. And thence they sailed to Antioch, from whence they were commended to the grace of God unto the work which they had fulfilled.

27. And when they were come, when the Church was gathered tog ether, they showed what great things God had done by them, and that he had opened to the Gentiles the door of faith.

28. And they were there no small time with the disciples.

! * Communicant cum Christo," make them to be partakers with Christ. ? * Aut saltem paucis," or at least a few. 3 ** Tandem succumbunt, at length succumb.

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

Had ordained by election. The Greek word xe:gorove doth signify to decree, or ordain a thing, by lifting up the hands, as they used to do in the assemblies of the people. Notwithstanding, the ecclesiastical writers do often use the word xeorovere in another sense; to wit, for their [the] solemn rite of ordaining, which is called in Scripture, Laying on of hands. Furthermore, by this manner of speech is very excellently expressed the right way to ordain pastors. Paul and Barnabas are said to choose? elders. Do they this alone by their private office?? Nay, rather they suffer the matter

1 ** Ad presidium,’ as a guard. 2 Eligere," to elect. 3 An soli hoc privato officio faciunt," do they alone do this by their peculiar office ?

to be decided by the consent of them all! Therefore, in ordaining pastors the people had their free election, but lest there should any tumult arise, Paul and Barnabas sit as chief moderators. ‘Thus must the decree of the council of Laodicea be understood, which forbiddeth that the people have liberty granted them to elect.?

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

They fast likewise, that even that may be a help? to stir up the ferventness of their prayers; for we know how great our coldness is otherwise. Not because it is always necessary that we should pray fasting, seeing that God doth invite even those who are full to give thanks; but when we are urged by any necessity to pray more fervently than we

! * Omnium suffragiis," by the suffrages of all. 2“ Plebi electionem permitti," election to be given (left) to the people. ? ** Auspicia," auspices. * Sollicite," anxiously. 5 * Adduntur jejunia, tamquam

adminicula," fastings are added as helps.

used commonly to do, this is a very profitable provokement. And now we have already declared what a weighty matter the choosing of pastors is, wherein the soundness of the Church is handled. Wherefore, no marvel if Luke write that they used extraordinary prayers. And it is profitable for us to mark this use, and other [uses] of fasting, lest we imagine with the Papists that it is a meritorious work, or lest we place the worship of God in it, seeing it is of itself nothing, neither is it of any importance with God, save only inasmuch as it is referred unto another end.!

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

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

26. When they had been commended. Luke might have said that they were ordained there to be the apostles of the

! * Nisi quatenus alio refertur," except in so far as it has reference to something else. ? Cura et labore," by their care and labour.

Gentiles; but by a circuit of words! he doth more plainly express that they were neither sent away of men, neither did they attempt any thing trusting to their own strength, but that their whole journey, together with the success, was committed to God, the author thereof. Therefore, their preaching was no man’s work, but a work of the grace of God. And the word grace is referred as well unto the power and efficacy of the Spirit, as also unto all the rest of the signs of favour; because all those gifts be free which God bestoweth upon his servants. And the sentence may be thus resolved, that they prayed God that he would show forth his grace to further the labours of his servants.

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

Luke addeth immediately after, that the Lord had opened the door of faith to the Gentiles; for though they were sent unto the Gentiles, yet the strangeness [novelty] of the matter causeth them to wonder not a little; and not only

1 Verborum circuitu," by a circumlocution. 2 Amplum materiam,” ample materials.

the sudden change did make the Jews astonished, but also because it was to them as it were a monster, that unclean men, and such as were strangers! from the kingdom of God, should be mixed with the holy seed of Abraham, that they might both together make one and the same Church of God. They are now taught by the event itself, that it was not for nothing that there were apostles sent to them. Moreover, it is said that the door of faith was set open to the Gentiles, not only because the gospel was preached to them with the external voice, but because, being illuminated by the Spirit of God, they were called effectually unto the faith. The kingdom of heaven is indeed set open to us by the external preaching of the gospel; but no man entereth in save he to whom God reacheth out his hand; no man draweth near unless he be drawn inwardly by the Spirit. "Therefore, Paul and Barnabas show and prove by the effect that their calling was approved and ratified by God, because the faith of the Gentiles was, as it were, a seal engraven by the hand of God to establish the same, as Paul saith, (Rom. xvi. 25; 2 Cor. iii. 7.)

CHAPTER XV.

l. And certain which came down from Judea did teach the brethren, that unless they should be circumcised according to the manner of Moses, they could not be saved.

2, And when there arose sedition, and disputing not a little to Paul and Barnabas against them, they appointed that Paul and Barnabas, and certain other of them, should go up to the apostles and elders to Jerusalem about this question,

3. And when they were sent by the Church, they passed through Phenice and Samaria, declaring the conversion of the Gentiles, and they brought great joy to all the brethren.

! * Impuros et alienos," impure men, aliens.

4. And when they were come to Jerusalem, they were received of the Church, and of the apostles and elders, and they showed what things soever God had done with them.

5. And there arose certain of the sect of the Pharisees which believed, saying, That it was needful that they should be circumcised, and to declare that the law of Moses must be kept.

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

! Plus tamen et intestinis dissidiis est periculi ne animos nostros frangant vel debilitent," yet there is more danger in intestine dissensions, lest they weaken or dispirit us.

sciences, but also minister occasion to the wicked to backbite.

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

Which came down from Judea. ‘This cloak and colour was very forcible to deceive even good men then. Jerusalem was honoured not without cause among all churches, because they reverenced it even as their mother. For the gospel was deducted, as it were, by pipes and conduits? from that fountain. These seducers come thence; they pretend the apostles; they boast that they bring nothing but that which they learned of them. They blind and blear the eyes of the unskilful with this smoke; and those who are light and wicked do greedily snatch at the colour which is offered

! * Certum quidem est, sicuti unus est Deus, ita unam esse ejus veritatem," it is certain, indeed, that as God is one, so also his truth is one. 2 € Per rivos," by streams.

VOL. II.

them. The perturbation of the Church doth, like a tempest, shake those who were otherwise good and moderate, so that they are enforced to stumble. Therefore, we must note this subtilty of Satan, that he abuseth the names of holy men that he may deceive the simple, who, being won with the reverence of the men, dare not inquire after the thing itself. Luke doth not express, indeed, with what affection these knaves were moved; yet it is likely that perverse zeal was the cause which moved them to set themselves against Paul and Barnabas; for there be certain churlish natures which nothing can please but that which is their own. They had seen that circumcision and other rites of the law were observed at Jerusalem; wheresoever they become, they can abide nothing which is not agreeable thereto, as if the example of one church did bind all the rest of the churches with a certain law. And though such be carried with a preposterous zeal to procure tumults, yet are they pricked inwardly with their ambition, and with a certain kind of stubbornness. Nevertheless, Satan hath that he would; for the minds of the godly have such a mist cast before them, that they can scarce know black from white.

Therefore, we must beware first of this plague, that some prescribe not a law to other some after their manner, that the example of one church be not a prejudice! of a common rule. Also, we must use another caution, that the persons of men do not hinder or darken the examination of the matter or cause. For if Satan transfigure himself into an angel of light, (2 Cor. xi. 14,) and if, by sacrilegious boldness, he usurp the holy name of God, what marvel is it if he do like wickedly deceive men under the names of holy men? The end shall at length declare that the apostles meant nothing less than? to lay the yoke of the law upon the neck of the Gentiles; and yet Satan meant under this shift to get in. So it falleth out oftentimes that those who contrary [oppose] the doctrine of Christ, creep in under the title of his

1 * Communis regule przejudicium," be not prejudged as a common rule. ?** Apostolis nihil minus esse in animo," that the very last thing the apostles meant was.

servants. Therefore, there is one only remedy, to come to search out the matter’ with sound judgments; also it behoveth us to prevent an offence, lest we think that the faithful servants of God do therefore strive among themselves, because Satan doth falsely abuse their names, that he may set certain shadows by the ears together to terrify the simple.

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

And let us, being admonished by this example, learn, so often as there ariseth any tumult in the Church, wisely to weigh through whose fault it came, lest we rashly condemn the faithful ministers of Christ, whose gravity is rather to

! € Ad rem ipsam querendam accedere," to enter upon the investigation,

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

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

The error might have seemed tolerable at the first glimpse. Why doth not Paul then dissemble, at least, for some short time, lest he shake the Church with conflict? for the disputation was concerning external matters, concerning which Paul himself forbiddeth elsewhere to stand and strive too much. But there were three weighty causes

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

Christ; therefore, it could not be worse corrupt than when, under colour of it, the power and grace of Christ were diminished.

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

The Papists cause us at this day to be sore hated, as if we had been the causers of deadly tumults, wherewith the world is shaken; but we can well defend ourselves, because the blasphemies which we endeavoured to reprove were more cruel’ than that it was lawful for us to hold our peace; there we are not to be blamed, because we have taken upon us to enter combats in defence of that cause, for which we were to fight even with the very angels. Let them cry till their throats be sore; Paul’s example is sufficient for us, that we must not be either cold or slack in defending the doctrine of godliness when the ministers of Satan

! * Quam ut classicum protinus caniant,” than forthwith to blow the trumpet. ? Atrociores," more atrocious.

CHAP. XV. ACTS OF THE APOSTLES. 39 seek to overthrow it with might and main; for their brainsick distemperature ought not to pass’ the constancy of the servants of God. When Paul did zealously set himself against the false apostles, sedition began at length’ by reason of the conflict; and yet the Spirit of God doth not therefore reprove him; but doth rather with due praises commend that fortitude which he had given that holy man.

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

1 ** Superare,” overcome. 2 € Exarsit,” blazed forth. $ * Aptas et commodas," fit and convenient. * Re ipsa,” in reality. 5 Nihil se morari apostolos," that he cared not for the apostles.

must in no case neglect this way to cherish faith, that they may show that they agree with the Church.

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

To the same end were all holy synods assembled since the beginning, that grave men, and such as were well exercised in the word of God, might decide controversies, not after their own pleasure, but aecording to the authority of God. This is worth the noting, lest the Papists pierce any man with their loud outeries,? who, to the end they may overthrow

1 * Pariter," in like manner. ? ** Suffragio," suffrage. 8 * Ven. tosis suis clamoribus," with their vain clamour.

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

3. Being brought on the way by the Church. Whereas, by the common consent of the Church, there were joined to Paul and Barnabas companions, who might, for duty’s sake, conduct them, we may thereby gather, that all the godly were on their side; and that they did never otherwise think but that the cause was theirs as well as the apostles. Wherefore they determined the journey of Paul and Barnabas with like minds as they took it in hand; to wit, that they might tame and put to silence those troublesome spirits who did falsely make boast of the apostles. Whereas he saith shortly after, that they certified the brethren in their voyage of the wonderful conversion of the Gentiles, it is a

! ** Abortivis," abortive. a ** Facessat," may be dismissed,

testimony and token that they came not to Jerusalem fraught with fear; but that they did even without fear stoutly profess that which they had taught before. Therefore, they come not to plead their cause before their judges; but that they may, with common consent and judgment, on both sides, approve that which was commanded by God touching the abolishing of ceremonies. For though they did not despise the judgment of the apostles, yet because they knew that it was not lawful for them, neither for the apostles, to decree otherwise concerning the cause, it did not become them to stand as men whose matter is handled at the bar.’ Thence cometh the boldness of rejoicing; to this end? tendeth the joy of the godly, whereby they subscribe both to the doctrine of Paul and also the calling of the Gentiles.

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

1“ Reos,” as men accused, defendcrs. ? € Huc accedit," to this is added.

with Paul and Barnabas which he did by them, as he is said to deal mercifully with us when he helpeth our miseries.

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

6. And the apostles and elders came together, that they might look to this business.

7. And after there had been great disputing, Peter arose and said to them, Men and brethren, ye know how that of old time God did choose in us, that by my mouth the Gentiles should hear the word of the gospel and believe.

1 * Quanta confidentia, quale supercilium," how confident, how supercilious. ? ** Quos illic imbiberunt mores,” the babits which they contracted there.

8. And. God, who is knower of the hearts, bare witness to them, giving them his Holy Spirit, as to us.

9. And. he put no difference between them and us, after that by faith he had purified their hearts.

10. Therefore, why do ye now tempt God to lay a yoke upon the necks of the disciples, which neither our fathers nor we were able to bear ?

Il. But we believe that we have salvation through the grace of our Lord Jesus Christ, even as they.

6. The apostles and elders met together. Luke saith, not that all the whole Church was gathered together, but those who did excel in doctrine and judgment, and those who, according to their office, were competent! judges in this matter. lt may be, indeed, that the disputation was had in presence of the people. But lest any man should think that the common people were suffered hand over head to handle the matter, Luke doth plainly make mention of the apostles and elders, as it was more meet that they should hear the matter and to decide it.2 But let us know, that here is prescribed by God a form and an order in assembling synods, when there ariseth any controversy which cannot otherwise be decided. For seeing that many did daily gainstand Paul, this disputation alone, by reason whereof there was great ruin like te ensue, and which was already come to hot combats, did enforce him to go to Jerusalem.

7. And when there had been great disputation. Though there were choice made of grave men, and such as were public teachers of the Church, yet could not they agree by and by. Whereby appeareth how the Lord did exercise his Church, even then, by the infirmity of men, that it might learn to be wise with humility. Moreover, he suffered (even in that company and assembly wherein he was chief) the principal point of Christian doctrine to be diversely tossed and handled, lest we should wonder, if at any time it so fall

! ** Legitimi," lawful. * * Sicut magis idonei erant cognitores,” as they were more fit to take cognisance of it. 3 * Ne inter eos quidem statim convenire potuit," not even eould they eome instantly to an agreement.

out, that men, who are otherwise learned and godly, do, through unskilfulness, fall into an error. For some were not so quick witted [acute] that they could thoroughly see into the greatness of the matter. So that when they judge that the law ought to be kept, being unadvisedly carried away with the zeal of the law, they see not into how deep a labyrinth they throw the consciences of other men, and their own also. They thought that circumcision was an eternal and inviolable token of God's covenant; the same opinion had they of all the whole law. Wherefore Peter standeth chiefly upon this, to show the state of the question, which the most of them knew not. And his oration hath two members. For, first, he proveth by the authority of God that the Gentiles must not be enforced to keep the law; secondly, he teacheth that all man's salvation is overthrown, if the conscience be once caught in this snare. Therefore, the former part (wherein he declareth that he was sent of God to teach the Gentiles, and that the Holy Spirit came down upon them) tendeth to this end, that men did not unadvisedly disannul the ceremonies of the law, but that God is the author of that disannulling. And so soon as the authority of God is brought forth, all doubting is taken away, because this is all our wisdom, to stay ourselves upon the authority, government, and commandment of God,! and to make more account of his beck and pleasure than of all reasons. Now, it is meet that we ponder the words of Peter, whereby he proveth that this was granted to the Gentiles by God, to be free from the yoke of the law.

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

! © Dei imperio acquiescere," to acquiesce in the command of God.

long ago, as it were since the first beginning of the Church, after that Christ began to gather to himself any people.

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

And believe. This was a seal to confirm the calling of the Gentiles. The office of teaching was enjoined Peter by an oracle; but the fruit which came of his doctrine doth make his ministry noble and authentical, as they call it. For, seeing that the elect are illuminate into the faith by a peculiar grace of the Spirit, doctrine shall bring forth no fruit, unless the Lord show forth his power in his ministers, in teaching the minds of those inwardly which hear, and in drawing their hearts inwardly. Therefore, seeing the Lord commanded that the doctrine of the gospel should be brought unto the Gentiles, he did sanctify them to himself, that they might be no longer profane. But the solemn consecration was then perfect in all points, when he imprinted in their hearts, by faith, the mark of their adoption. The sentence which followeth immediately is to be understood as set down by way of exposition;? for Peter annexeth the visible graces of the Spirit unto faith, as, assuredly, they were nothing else but an addition thereof. Therefore, seeing that the Gentiles are ingrafted into the people of God without circumcision and ceremonies, Peter gathereth that it was not

1 ** In medio nostri,” in the midst of us. ? * Exegetice," exegetically.

well done to lay upon them any necessity to keep the law. Yet it seemeth to be but a weak argument to prove their election withal, because the Holy Ghost came down upon them. For they were such gifts that they could not reason from the same, that they were reckoned in the number of the godly. But it is the Spirit of regeneration alone which distinguisheth the children of God from strangers. I answer, Though men, who were otherwise vain, were endued with the gift of tongues and such like, yet doth Peter take for a thing which all men grant, that which was known, that God had sealed in Cornelius and his cousins [relatives] his free adoption by the visible grace of the Spirit, as if he should point out his children with his finger.

The knower of the hearts. He applieth this adjunct to God, according to the circumstance of the present matter; and it hath under it a secret contrariety,! that men are more addicted to external purity, because they judge according to their gross and earthly sense and understanding; but God doth look into the heart. Therefore, Peter teacheth that they judge preposterously in this matter according to man’s understanding, seeing that the inward pureness of the heart alone is here to be esteemed, which we know not. And by this means doth he bridle our rashness, lest, taking to ourselves more than we ought, we murmur against the judgment of God. As if he should say, if thou see no reason of that testimony which God gave them, think with thyself what great difference there is between him and thee. For thou art holden with external pomp according to thy gross nature, which must be abandoned when we come to the throne of God,? where the hearts of men are known spiritually. But, in the mean season, we must note a general doctrine, that the eyes of God do not look upon the vain pomp of men,* but upon the integrity of men's hearts, as it is written, (Jer. v. 3.) Whereas the old interpreter and Erasmus translate it, that God knoweth the hearts, it doth

! Tacita antithesis,” a tacit antithesis. 2 <* Que nobis occulta est,” which is hidden from us. 3 ** Ad celeste tribunal," to the heavenly tribunal. 4 ** Operum," of works.

not sufficiently express that which Luke saith in Greek; for when he calleth God xagd:ayvworny, he setteth him against! men, who judge rather for the most part by the outward appearance; and therefore they may be called sgocwroyvwores, or knowers of the face, if they be compared with God.

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

Seeing that by faith he hath purified. This member is answerable to that former adjunct which he applieth to God; as if he should say, that God, who knoweth the. hearts, did inwardly purge the Gentiles, when he vouchsafed to make them partakers of his adoption, that they might be endued with spiritual cleanness. But he addeth farther, that this purity did consist in faith. Therefore he teacheth, first, that the Gentiles have true holiness without ceremonies, which may suffice before God's judgment-seat.

! ** Eum opponit," he opposes him to, or contrasts him with. ? ** Dtrosque pariter allectos esse," that both were in like manner allured.

Secondly, he teacheth that this is attained unto by faith, and from it doth it flow. In like sort, Paul gathereth, that uncircumcision doth not hinder a man but that he may be counted holy and just before God, (Rom. iv. 10;) because circumcision did follow after righteousness in the person of Abraham, and by order of time it was latter, [ posterior. |

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

Thus is that objection easily answered which the Jews think cannot possibly be answered. Circumcision is called the eternal covenant, or of the world, (Gen. xvii. 13;) therefore, say they, it was not to be abolished. If any man shall say that this is not referred unto the visible sign, but rather unto the thing figured, it shall be well answered;

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

For if any man allege that it may be recovered by merits of works, there is nothing more absurd than to imagine that wicked and froward nature can deserve anything. Therefore, it resteth that men seek elsewhere for that which they shall never be able to find within themselves. And surely it is the office of faith to translate that unto us which is proper to Christ, and to make it ours by free participation. So that there is a mutual relation between faith and the grace of Christ. For faith doth not make us clean, as

1 * Nihil esse absurdi si finem . . . imposuerit," there is no absurdity in his having put an end to.

a virtue or quality poured into our souls; but because it receiveth that cleanness which is offered in Christ. We must also note the phrase, that God purifieth the hearts; whereby Luke doth both make God the author of faith, and he teacheth also that cleanness is his benefit. To make short, he signifieth unto us, that that is given to men by the grace of God which they cannot give to themselves. But forasmuch as we said that faith taketh that of Christ which it transpoureth [fransferreth] into us; we must now see how the grace of Christ doth make us clean, that we may please God. And there is a double manner of purging, because Christ doth offer and present us clean and just in the sight of his Father, by putting away our sins daily, which he hath once purged by his blood; secondly, because, by mortifying the lusts of the flesh by his Spirit, he reformeth - us unto holiness of life. I do willingly comprehend both kinds of purging under these words; because Luke doth not touch one kind of purging only, but he teacheth that the whole perfection thereof consisteth without the ceremonies of the law.

10. Now, therefore, why tempt ye? ‘This is the other part of the sermon wherein Peter showeth how deadly that doctrine is which Pauls enemies sought to bring in; to wit, which might drown godly souls in despair. He inferreth and gathereth out of the former member, that God is tempted if the Gentiles be enforced to keep the law of necessity ;! he riseth higher, and pierceth even unto the very fountain. For he reasoneth hitherto, that the Gentiles should have injury done them if there be more required at their hands than God will; and seeing that he made them equal with the holy people, and did vouchsafe them the honour of adoption, it was an unmeet and inconvenient [absurd] matter that they should be rejected, and so his liberality should be restrained. For he saith

1“ Ad necessitatem servande legis,” to a necessity of observing the law.

last of all, that this faith is sufficient for them, though they want ceremonies. And now he taketh an higher principle, that those who tie men’s salvation to the works of the law leave them no good hope; but rather throw the whole world headlong into horrible destruction, if it can obtain salvation by no other means but by keeping the law. With what arguments he proveth this we shall see in their place. As touching the words, seeing the Scripture saith, that God is tempted divers ways, Peters meaning is, in this place, that God is provoked as it were of set purpose, when there is an heavier burden laid upon men than they be able to bear; and that his power is brought within bounds! when that yoke is bound which he doth loose, which is nothing else but by striving against nature to match ourselves with giants, as they say.

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

Moreover, it were not any hard matter to satisfy the moral law, if it were content with corporeal obedience only, and did not require spiritual righteousness; for it is granted to many to bridle their hands and feet; but to

1 ** Circumscribi,” is circumscribed.

moderate all the affections so that there may reign perfect abstinence and purity, as well in the soul as in the body, this is too hard a matter.

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

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

Furthermore, unskilful men judge thus, because they seek not out the head spring. For, if we grant that men may pray for the dead, we must also admit this, that they are now punished by the judgment of God, because they made not satisfaction in this life for their sins. And so, by this

means the force of Christ’s satisfaction is translated unto the works of men. Secondly, the rule of praying aright is overthrown, if men may pray at all adventure, without the word of God. This is also a greater absurdity than that we ought lightly to pass over it. In sum, we can never give true judgment of any question, unless, having thoroughly ript up the fountain of that doctrine which is called in question, we deduct all consequences which it bringeth with it. Therefore, it is no marvel if Peter, to the end he may pull the false apostles out (by the ears,) as it were out of their lurking dens, do generally dispute touching the whole law; because he doth nothing else but open the matter itself, whereof the simple were ignorant; that they may all see what a deadly doctrine it is, which doth both extinguish the grace of Christ, and drown souls in the horrible dungeon of despair.!

Neither we nor our fathers. Peter doth not only dispute what men have done indeed, but what they were able to do; neither doth he speak only of the common riff-raff,? but of the holy fathers. Seeing that he denieth that they were able to bear the yoke of the law, it is manifest that the law cannot possibly be kept. I know that Jerome's saying is so generally received, that it 1s, as it were, an undoubted and most certain maxim, If any man say that it is a thing impossible to keep the law, let him be accursed; but we must not hearken to any voice of man which is contrary to the judgment of the Spirit of God. We hear what the Spirit pronounceth in this place by the mouth of Peter, not concerning the will and works of men, but touching their ability and power. And hereunto agreeth Paul, affirming that it was an impossible thing that the law should give us life, forasmuch as it was weak through the flesh. Indeed, if any man were able to fulfil the law, he should find the life which 1s there promised; but forasmuch as Paul denieth that life can be gotten by the law, it follow-

! Tn horrendze desperationis abyssum," in the abyss of horrible despair, ? ** Vulgo hominum, " of the vulgar.

eth that there is farther and higher righteousness required there than man is able to perform. I confess, indeed, that Jerome doth not wholly grant to the strength of nature power to fulfil the law, but partly also to the grace of God, as he doth afterward expound himself, that a faithful man, holpen by the grace of the Spirit, may be said to be able to fulfil the law. But even that mitigation is not true. For, if we do weigh the strength of nature only, men shall not only be unable to bear the yoke of the law, but they shall not be able to move so much as a finger to perform the least jot of the law. And surely if that be true, that all the cogitations of man’s mind are wicked from his childhood, (Gen. vili. 21;) that all the understandings of flesh’ are enemies to God, (Rom. viii. 7;) that there is none which seeketh after God, (Psalm xiv. 3;) and other such places, which are common in the Scripture, tending to the same end, but especially which are cited by Paul in the third to the Romans, (Rom. iii. 11,) man’s power and ability to fulfil the law shall not only be weak and lame, but altogether none to begin.”

Therefore, we must thus think, that even the very faithful, after they being regenerate by the Spirit of God, do study to attain unto the righteousness of the law, do perform, notwithstanding, but the half, and far less than half, not the whole. For doubtless Peter speaketh not in this place of the epicure? or profane men; but of Abraham, of Moses, and of other holy fathers which were the most perfect in the world; and yet he saith that these fainted under the burden of the law, because it did pass their strength. It is hatefully objected that the Spirit of God is blasphemed when as ability to fulfil the law is taken away from his grace and help; but we may readily answer, because the question is not what the grace of the Spirit is able to do, but what that measure of grace is able to do which God doth divide to every one in this life. For we must always

1 * Carnis sensus," carnal propensities. 2 * Sed ad inchoandum prorsus nulla,” but that he shall have no power at all to begin. 3 € De Epicuro," of Epicurus.

consider what God doth promise to do; neither let us unadvisedly ask this question, whether that can be done which he himself doth testify shall never be, and which he will not have done? He promiseth the grace and aid of the Spint to the faithful, whereby they may be able to resist the lusts of the flesh, and to subdue them; yet shall they not quite abolish and drive them away. He promiseth them grace, whereby they may walk in newness of life; yet shall they not be able to run so swiftly as the law requireth. For he will have them kept under during their whole life, that they may fly to beg pardon. If it be unlawful to separate from the power of God's counsel, and the order by him set down, it is a foolish and vain cavil, whereby the adversaries go about to burden us, when as they say that we diminish the power of God; nay rather, they transform God, when they hold that his counsel and purpose can be altered.

The Pelagians did in times past, in like sort, burden! Augustine. He answereth, that though it be a thing possible that the law should be fulfilled, yet is that sufficient for him, that no man did ever fulfil it, and that the Scripture doth not testify that 1t shall be fulfilled until the end of the world. By whieh words he delivereth himself from their importunate subtilty. But there was no cause why he should doubt, but freely and flatly grant that it might be fulfilled, the Holy Ghost being the author. For we must limit the grace of the Spirit, that it may agree with the promises. Furthermore, we have already declared how far the promises reach. There is no man which moveth any question concerning this, whether God be not able if he wil to make men perfect; but they dote foolish which separate his power from his counsel, whereof they have an evident and plain testimony in the Scripture. God doth plainly declare a hundred times what he will, and what he hath determined to do: to go any farther is sacrilege.

Jerome was enforced by reason of philosophy to hurl out the thunderbolt of his curse against Peter and Paul;? be-

! Premebant," pressed. ? Ut sui anathematis fulmen Petro et Paulo infligeret," to thunder out an anathema against Peter and Paul.

cause the laws must be applied unto their hability for whom they be appointed; which, as I confess to take place in man's laws, so I utterly deny that it 1s good as touching the law of God, which, in exacting righteousness, doth not respect what man is able to do, but what he ought to do.

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

The plain doctrine of good life, wherein God doth invite us unto himself, is a yoke which we must all of us willingly take up; for there is nothing more absurd than that God should not govern man's life, but that he should wander at pleasure without any bridle. Therefore, we must not refuse the yoke of the law, if the simple doctrine thereof be considered. But these sayings do otherwise qualify (that I may so term it) the law. * He which shall do these things shall live in them,” &c., (Levit. xvii. 5.) Again, “Cursed is he which continueth not in all things which are written," (Deut. xxvii. 26,) that it may begin to be a yoke which no man can bear.

For, so long as salvation 1s promised to the perfect keeping of the law alone, and every transgression is called into

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

11. By the grace of Jesus Christ. Peter compareth these two together as contrary the one to the other; to have hope! in the grace of Christ, and to be under the yoke of the law; which comparison doth greatly set out the justification of Christ, inasmuch as we gather thereby, that those are justified by faith who, being free and quit from the yoke of the law, seek for salvation in the grace of Jesus

1 * Jugo," yoke. 2 Verum quia legis officium est," but because it is the office of the law, omitted. 3 ** Sine molestia," without trouble, repugnance. 4 € Spem salutis," hope of salvation.

Christ. Furthermore, I said before that the yoke of the law is made of two cords. The former is, “ He which doth these things shall live in them;” the other is, “ Cursed is every one which doth not continue in all the commandments.” Let us return unto the contrary member. If we cannot otherwise attain unto salvation by the grace of Christ, unless the yoke of the law be taken away, it followeth that salvation is not placed in keeping the law, neither are those which believe in Christ subject to the curse of the law; for if he could be saved through grace, who is as yet enwrapped in the yoke of the law, then should Peter’s reasoning be but foolish, which is drawn from contraries: thus, We hope for salvation by the grace of Christ; therefore we are not under the yoke of the law. Unless there were a disagreement between the grace of Christ and the yoke of the law, Peter should deceive us.!

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

Whereby is also refuted their surmise,? who say that we are justified by the grace of Christ, because he regenerateth us by his Spirit, and giveth us strength to fulfil the law. Those who imagine this, though they seem to ease the yoke of the law a little, yet they keep souls bound with the cords thereof. For this promise shall always stand in force, He which shall do these things shall live in them; on the other side, The curse shall come upon all which shall not absolutely fulfil the law. Wherefore, we must define the grace of Christ far otherwise (whereunto the hope of salvation leaneth) than they dream; to wit, that it be free reconciliation gotten by the sacrifice of his death; or, which is all one, free forgiveness of sins, which, by pacifying and appeasing God, doth make him of an enemy or severe judge;? and which cannot be pleased nor entreated, a merciful

! ** Fucum faceret," should make a gloss. 2 Commentum," fiction. * ** Vel severo et implacabili judice," or a severe and implacable judge.

Father. I confess, indeed, that we be regenerate into newness of life by the grace of Christ; but when we are about assurance of salvation, then must we call to mind the free adoption alone, which is joined with the purging [expiation] and forgiveness of sins. For, if works be admitted, that they may make us righteous in part only, the yoke of the law shall not be broken, and so Peter’s contrariety [antithesis] shall fall to the ground, or else be dissolved.

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

Whereby it appeareth that the law was not given to the fathers that they might thereby purchase salvation, neither were the ceremonies added, that, by the observing thereof, they might attam unto righteousness; but this was the only end of all the whole law, that, casting from them all confidence which they might repose in works, they might repose all their hope in the grace of Christ. Whereby is also refuted the doting of those who think that the old people, inasmuch as they were content with earthly goods, did think no whit of the heavenly life. But Peter maketh the fathers partners with us of the same faith; and doth make salvation common to both; and yet there be some which

delight in that brain-sick fellow, Servetus, with his so filthy sacrileges. Furthermore, we must note that Peter teacheth that the faith of the fathers [ancients] was always grounded in Christ, seeing that they could neither find life anywhere else, neither was there any other way for men to come unto God. "Therefore, this place agreeth with that saying of the apostle, * Christ yesterday, and to-day, and for ever," (Heb. xiii. 8.)

12. And all the multitude kept silence, and heard Barnabas and Paul declare what signs and wonders God had wrought by them among the Gentiles.

13. And after they had done speaking, James answered, saying, “Men and brethren, hear me :

14. Simeon hath showed how at the first God hath visited, that he might take of the Gentiles a people in his name.

15. And hereunto agree the words of the prophets, as it is written,

16. After these things I will return, and will build again the tabernacle of David, which is decayed ; and I will restore the ruins thereof, and will set it up ;

17. That the men which remain may seek the Lord, and all nations which call upon my name, saith the Lord, which doth all these things.

18. Known from the beginning [to God] are all his works.

12. All the multitude held their peace. By these words, Luke giveth us to understand that the Spirit of God did so reign in that assembly, that they yielded forthwith to reason. The disputation was hot before; but now, after that Peter hath laid open the counsel of God, and hath handled the question according to the doctrine of the Scripture, by and by all noise being stayed, they are quiet and whist who did of late unadvisedly defend the error. This is a lively image of a lawful Council, when the truth of God alone, so soon as it is once come to light, maketh an end of all controversies ; and assuredly it is effectual enough to appease all discord when the Spirit beareth the chief sway ; because he is again

a fit governor, as well to moderate their tongues who must speak before others, as to keep the rest under obedience, that they be not too much addicted to themselves and wedded to their own wills, but that, laying away stubbornness, they may show themselves obedient to God. Neither is it to be doubted but that there was some few which would not yield, as it falleth out in a great assembly; yet the truth of God had the upper hand, so that the silence whereof Luke speaketh was a manifest testimony of common obedience. And this was no small moderation in Peter, in that having suffered every one to say for himself what he could, he deferred his judgment (lest it should be prejudicial to others) so long, until the question had been thoroughly discussed to and fro.

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

13. James answered, saying. Some old writers of the Church think that this James was one of the disciples, whose surname was Justus and Oblia, whose cruel death is recorded by Josephus in the Twentieth Book of his Antiquities. But would to God the old writers had travailled rather

to know the man, than to set forth, with feigned praises, the holiness of a man whom they knew not. It is a childish toy and surmise, in that they say that it was lawful for him alone to enter into the most holy place. For if in that entering in there had been any religion, he had done it contrary to the law of God, forasmuch as he was not the highest priest. Secondly, it was a superstitious thing thus to foster the shadowish worship of the Temple. I omit other trifles. And they are greatly deceived in that they deny that he was one of the twelve apostles. For they are enforced to confess that it is he whom Paul commendeth so honourably, that he maketh him the chief among the three pillars of the Church, (Gal. ii. 9.) Assuredly, a man inferior in order and degree could never have excelled the apostles so far; for Paul giveth him the title of an apostle. Neither is that worth the hearing which Jerome bringeth, [ viz. ] that the word is general there, seeing that the dignity of the order is there handled; forasmuch as Christ did prefer the apostles before other teachers of the Church.

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

Church, because he is Peter's successor, who suffered another to rule him,! if we believe Eusebius.

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

In his name. The old interpreter hath, To his name, which is almost all one, though the preposition ez; may be otherwise translated, to wit, For his name, or Upon his name? Neither shall the sense disagree, that the salvation of the Gentiles is grounded in the power or name of God, and that Grod did respect no other thing in calling them but his own glory; yet did I retain that which is more usual; to wit, that, in numbering them among his people, he would have them counted in his name, like as it shall be said shortly after, that his name is called upon by all those whom he gathereth together into his Church. The adverb of time,

1 ** Sibi przeesse," to take precedence of him. ? Propter," on account of.

vewrov, may be expounded two ways; if you read it, first, as the old interpreter and Erasmus have it, the sense shall be, that Cornelius and others were, as it were, the first fruits at whom God began the calling of the Gentiles; but it may be taken also comparatively, because there was already some token of the adoption of the Gentiles showed in Cornelius and his cousins, before that Barnabas and Paul preached the gospel to the Gentiles. And I do better like this latter

sense.

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

16. After these things I will return. Because the place is not cited word for word as it is in the prophet, we must see what difference there is, though it be not necessary to examine straitly what diversity there is in the words, so it appear that the prophecy doth fitly agree with the matter which is in hand. After that God hath promised the restoring of the tabernacle of David, he saith also, that he will bring to pass that the Jews shall possess the remnants

of Edom. In all that text, there appeareth nothing as yet whence the calling of the Gentiles can be fet! or gathered; but that which followeth immediately after in the prophet, concerning the remnant of the Gentiles which shall call upon the name of the Lord, doth plainly show that the Jews and Gentiles shall make one Church, because that which was then proper to the Jews alone is given to both in general. For God placeth the Gentiles in like degree of honour with the Jews, when he will have them to call upon his name. ‘Those of Idumea, and the people thereabout, were in times past under David subject to the Jews; but though they were tributaries to the people of God, yet were they nevertheless strangers from the Church. Therefore, this was news and a strange thing, in that God reckoneth them up with the holy people, that he may be called? the God of them all; seeing that it 1s certain that they are all made equal in honour among themselves by this means. Whereby it doth plainly appear how well the testimony of the prophet agreeth with the present purpose. For God promiseth to restore the decayed tabernacle, wherein the Gentiles shall obey the kingdom of David, not only that they may pay tribute, or take [to arms] weapon at the king's commandment, but that they may have one God, and that they may be one family to him.

Yet there may a question be moved, why he had rather cite this prophecy, than many other which contain more plentiful proof of the matter which he hath in hand, of which sort Paul citeth many? (Rom. xv. 9, 10, 11.) I answer, first, that the apostles were not ambitious in heaping up places of Seripture; but they did simply aim at this, which was sufficient for them, to wit, that they might prove that their doctrine was taken out of the word of God; secondly, I say that this prophecy of Amos is more plain than it is commonly taken to be. The prophet intreateth of the restoring of an house which was decayed;? he describeth the miserable ruin thereof. "Therefore, the promise, which

1! € Elici," inferred. 2 € Pariter," in like manner. 8 * Collapsa , erat," had fallen down.

is added immediately, that the seat and throne shall be set up again, from of which kings of the posterity of David shall rule over the Gentiles, doth properly appertain unto Christ. Therefore, so soon as the kingdom of Christ is set up, that must needs follow which the prophet saith also, that the Gentiles shall call upon the name of God. Now, we see that James did not unadvisedly make choice of this place; for if the kingdom of Christ cannot be otherwise established, unless God be called upon everywhere throughout the whole world, and the Gentiles grow together to be one with his holy people, it is an absurd thing that they should be driven from hope of salvation, and the middle wall must fall to the ground, wherewith the one was separate from the other under the law,! (Eph. ii. 14.) The first word, J will return, is not in the prophet, but the change of the state which he denounceth is very well expressed by this means.

The tabernacle of David, which was decayed. It is not without cause that that evil-favoured wasteness and ruin of the king’s house is set before our eyes by the prophet; for unless the godly should have been persuaded that Christ should notwithstanding come, though the kingdom of David were brought to nought, who should not only restore to their old order things which were decayed, but should exalt even unto the heavens the glory of his kingdom with incomparable success, they should have despaired a hundred times in a day. After they were returned from the exile wherein they lived at Babylon, they were brought by continual destructions almost unto utter destruction. Afterward that which remained was consumed by little and little with civil? discord, yea, when God did relieve their miseries, that kind of help which they had was a certain matter of despair;? for that rule which the Maccabees took upon them was

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

8 * Quaedam crat desperationis materia," was a kind of material for despair.

then taken away from the tribe of Juda. For these causes the Spirit of God doth diligently beat in [inculcate] this by the prophet, that Christ shall not come until the kingdom of David shall perish, that they may not despair of salvation even amidst greatest miseries. So Isaiah saith, that there shall a branch arise out of the contemptible and base stock,’ (Isaiah xi. 1;) and let us also remember, that God doth observe this wonderful way in restoring the Church, that he doth build it up? when it is decayed.

Furthermore, this place teacheth when the Church is best ordered, and what is the true and right constitution thereof, to wit, when the throne of David is set up, and Christ alone hath the pre-eminence, that all may meet together in his obedience?

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

17. That those which remain may seek. James added this word seek by way of exposition, which is not found nor read in the prophet; and yet it is not superfluous, because,

! * Ex contempto et ignobili trunco," from an ignoble and despised trunk.

? ** Ex ruinis," out of ruins. 3 ** In ejus obsequium conveniant," may accord in obeying him. 4 * Specioso exilio," a specious exile.

5 € Omnes ad unum,” all to a man.

to the end we may be numbered among the people of God, and that he may take us for his own, we must, on the other side, [in our turn,] be encouraged to seek him. And it is to be thought that Luke did summarily comprehend those things whereof James did dispute in his own language among the Jews; whereby it came to pass that the exposition of the matter was mixed with the words of the prophet. Instead of the relics of the Gentiles which Amos useth, Luke, out of the Greek translation, (which was more familiar) putteth the rest of the men in the same sense, to wit, that there must go before the purging of the filthiness of the world a cutting, or paring, as it came to pass. And this doctrine must be also applied unto our time. For, because the corruption of the world is worse than that it can be wholly brought to obey Christ, he bloweth away, with divers fans of tribulations, the chaff and weeds, that he may at length gather unto himself that which shall remain.

18. Known from the beginning. This is a prevention,! to put away the hatred which might have risen upon the novelty ; for the sudden change might have been suspected, and therefore did it trouble weak minds. Therefore James preventeth, showing that this was no new thing with God, though it fell out suddenly otherwise than men thought; because God saw, before the world was created, what he would do, and the calling of the Gentiles was hidden in his secret counsel. Whereupon it followeth, that it must not be esteemed according to the sense of man. Furthermore, James hath respect unto the words of the prophet, when he affirmeth that God, who should do all these things, was also the author of the prophecy. Therefore, his meaning is, that, seeing God speaketh by his prophet, he saw then, yea, from the very beginning,’ that neither uncircumeision nor anything else should let him,

1 Prolepsis," an anticipation. ? * Ab ultima zeternitate," from the remotest eternity.

but that he would choose the Gentiles into his family. Nevertheless, there is comprehended under this a general exhortation, that men do not take upon them to measure, with the small measure of their wit, the works of God, the reason whereof is oftentimes known to none but to himself; but rather let them cry, being astonished! that his ways are past finding out, and that his judgments are too deep a

depth, (Romans xi. 33.)

19. Wherefore, I think that we ought not totrouble those who of the Gentiles are turned to God :

20. But that we must write unto them, that they abstain from the filthiness of images, and from fornication, and from strangled, and from blood.

21, For Moses of old time hath those in every city which preach him, when he is read in the synagogues every Sabbath day.

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

1 ** Exclament cum stupore," exclaim in amazement. ? * Qui non soldant fedus percutere," who were not accustomed to enter into any covenant.

this condition; but because there is no fit author of that thing brought to light, I leave it in doubt and undecided.

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

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

As concerning blood and that which was strangled, not only the Jews were forbidden by the law of Moses to eat them, (Deut. xii. 23;) but this law was given to all the world after the flood, (Gen. ix. 4,) whereby it came to pass, that those which were not quite grown out of kind! did loathe blood. I do not speak of the Jews, but of many of the Gentiles. I confess, indeed, that even that commandment was but temporal; yet, notwithstanding, it was extended farther than unto one people. No marvel, therefore, if there might arise greater offence thereupon, which to cure seemed good to the apostles. But there ariseth a harder question concerning fornication; because James seemeth to reckon the same among things indifferent, whereof they

! * Qui non prorsus erant degeneres," who were not wholly degenerate.

must beware only in respect of offence; but there was another cause for which he placed fornication among those things which were not of themselves unlawful. It is well known what unbridled liberty to run a-whoring did reign and rage everywhere; and this disease had got the upper hand principally among the men of the east country, as they be more given to lust. Assuredly the faith and chastity of wedlock was never less observed and kept any where than among them. Moreover, he doth not intreat indifferently, in my judgment, in this place of all manner [of ] fornication or whoredom, as of adultery, and wandering, and unbridled lusts, whereby all chastity is violate and corrupt; but I think he speaketh of concubineship, as they call it; which was so common among the Gentiles, that it was almost like to a law.

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

! In eo nihil absurdi,” in that there is an absurdity. ? * Respicit, "

refers to. 3 * Et horrendum semel fieri ultorem," and that he will one day take fearful vengeance on them.

CHAP. XV. ACTS OF THE APOSTLES. T9

Judge doth so sore condemn, can be covered with no cloaks by the patrons of whoredom, how witty and eloquent soever they be.

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

22. Then it seemed good to the apostles and elders, with the whole church, to send chosen men of them to Antioch, with Paul and Barnabas, Judas, surnamed Barsabas, and Silas, chief men among the brethren.

1 Quam retuli," to which I have referred. ? Nempe, vitandze ambiguitatis causa," namely, for the purpose of avoiding ambiguity.

23. Sending letters by their hands after this form : The apostles, and elders, and brethren, to those brethren which are at Antioch, and in Syria and Cilicia, which are of the Gentiles, greeting :

24, Because we have heard that certain which went out from us have troubled you with words, subverting your souls, commanding you to be circumcised, and to keep the law, to whom we gave no commandment ;

25. It seemed good to us, being gathered together with one mind, to send chosen men to you, with our beloved Barnabas and Paul ;

26. Men which have ventured their souls for the name of our Lord Jesus Christ.

27. Therefore we have sent Judas and Silas, who shall also tell you the same things by word of mouth.

28. For it seemed good to the Holy Ghost and us, to lay no greater burthen upon you than these necessary things,

29. That ye abstain from those things which are sacrificed to images, and from blood, and from that which is strangled, and from fornication ; from which things, if you shall keep yourselves, ye shall do well. Fare ye well.

22. It pleased the apostles. That tempest was made calm not without the singular grace of God, so that after the matter was thoroughly discussed, they did all agree together in sound doctrine. Also the modesty of the common people is gathered by this, because, after that they had referred the matter to the judgment of the apostles and the rest of teachers, they do now also subscribe to their decree ; and, on the other side, the apostles did show some token of their equity, in that they set down nothing concerning the common cause of all the godly without admitting the people. For assuredly, this tyranny did spring from the pride of the pastors, that those things which appertain unto the common state of the whole Church are subject (the people being excluded) to the will, I will not say lust, of a few.’ We know what a hard mat-

1 Prudenter vero Apostoli et Presbyteri Judam et Silam mittendos censuerunt, quo res minus suspecta esset," but the apostles prudently deemed it

ter it is to suppress the slanders of the wicked, to satisfy most men who are churlish and forward, to keep under the light and unskilful, to wipe away errors conceived, to heal up hatred, to appease contentions, [and] to abolish false reports. Peradventure, the enemies of Paul and Barnabas might have said that they had gotten letters by fair and flattering speeches; they might have invented some new cavil; the rude and weak might, by and by, have been troubled; but when chief men come with the letters, that they may gravely dispute the whole matter in presence, all sinister suspicion is taken away.

24. Certain which went out from us. We see that there was no respect of persons among these holy men, which doth always corrupt sound and right judgments. They confess that there were knaves of their own company ; and yet they do no whit flatter them, or, through corrupt favour, incline to cover their error; yea, rather in condemning them freely, they spare not even themselves. And, first, they pluck from their faces that visure [mask] which they had abused, to deceive withal. They boasted that they were privy to the meaning of the apostles.! The apostles reprove them, and condemn them of and for lying in that false pretence, when they utterly deny that they did command any such thing. Again, they accuse them far more sharply, that they troubled the Church and subverted souls. For by this means they bring them in contempt and detestation with the godly, because they cannot be admitted but to their destruction. But false teachers are said to subvert souls, because the truth of God doth edify or build them up, and so this speech containeth a [this] general doctrine, Unless we will willingly have our souls drawn headlong from being any longer temples of the Holy Ghost, and unless we desire their ruin, we must beware of those which

proper to send Judas and Silas, that there might be less ground for suspicion, omitted.

! ** Se apostolorum mentem tenere, apostles.

that they knew the mind of the

go about to lead us away from the pure gospel. That which they say touching the keeping of the law doth only appertain unto ceremonies, though we must always remember, that they did so intreat of ceremonies; that [as if] both the salvation and also the righteousness of men did therein consist. For the false apostles did command that they should be kept, as if righteousness came by the law, and salvation did depend upon works.

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

Nevertheless, let even those who are not enforced to enter combat by any necessity be ready to shed their blood,

1 ** Paulo et Barnabas aspergeri," to asperse Paul and Barnabas.

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

28. It seemed good to the Holy Ghost and to us. Whereas the apostles and elders match and join themselves with the Holy Ghost, they attribute nothing to themselves apart therein; but this speech importeth as much as if they should say, that the Holy Ghost was the captain, guide, and governor, and that they did set down, and decreed that which they write as he did indite it to them.* For this manner of speech is used commonly in the Scripture, to give the ministers the second place after that the name of God is once expressed. When it is said that the people believed God and his servant Moses, (Exod. xiv. 31,) faith is not rent in pieces, as if it did addict itself partly to God, and partly to mortal man. What then? to wit, whereas the people had God for the sole author of their faith, they believed or gave credence to his minister, from whom he could not be separate. Neither could they otherwise believe God than by believing the doctrine set before them by Moses, as they did shake off the yoke of God after that they had once rejected and despised Moses. Whereby the wicked-

1 Nihil a tumultuosis et phreneticis, nihil a gladiatoribus differrent,” should differ in no respect from tumultuous and frenzied men, or from gladiators. 2 Oblique perstringere,” indirecily to lash. 5 Ex sua umbra et deliciis prodierant,” had come forth from their luxurious retirement. * ** Seque eo dictante statuisse quod scribunt," and that which

they write was resolved on his dictation.

ness of those men is also refuted, who, making boast of faith with full mouth, do no less wickedly than proudly contemn the ministry. For, as it were a sacrilegious partition, if faith should depend even but a very little upon man, so those men do openly mock God who feign that they have him to be their teacher, when they set nought by the ministers by whom he speaketh. Therefore, the apostles deny that they invented that decree of their own brain which they deliver to the Gentiles, but that they were only ministers of the Spirit, that they may, with the authority of God, make them commendable, which (proceeding from him) they do faithfully deliver. So, when Paul maketh mention of his gospel, he doth not enforce upon them a new gospel, which is of his own inventing, but he preacheth that which was committed to him by Christ.

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

Besides these necessary things. The Papists do forwardly triumph under colour of this word, as if it were lawful for men to make laws which may lay necessity upon the conscience. That (say they) which the Church commandeth must be kept under pain of mortal sin, because the apostles say that that must necessarily be observed which they decree. But such a vain cavil is quickly answered. For this necessity reached no farther than there was any danger lest the unity should be cut asunder. So that, to speak properly, this necessity was accidental or external; which was placed not in the thing itself, but only in avoiding of the

offence, which appeareth more plainly by abolishing of the decree. For laws made concerning things which are of themselves necessary must be continual. But we know that this law was foredone! by Paul so soon as the tumult and contention was once ended, when he teacheth that nothing is unclean, (Rom. xiv. 14;) and when he granteth liberty to eat all manner [of] meats, yea, even such as were sacrificed to idols, (1 Cor. x. 25.) Wherefore, in vain do they gather any cloak or colour out of this word to bind men’s consciences, seeing that the necessity spoken of in this place did only respect men in the external use, lest there should any offence arise thereupon, and that their liberty before God might stand whole and sound. Also, in vain do they gather out of all the whole place, and in vain do they go about out of the same to prove that the Church had power given to decree anything contrary to the word of God. The Pope hath made such laws as seemed best to him, contrary to the word of God, whereby he meant to govern the Church; and that not ten or twenty, but an infinite number, so that they do not only tyrannously oppress souls, but are also cruel torments to vex and torment them.

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

1 “ Refixam,” remodelled. ? * Nihil minus in animo illis fuisse," that the last thing they meant was to. 3 Se... accommodent," accommodate themselves.

different; that is, that the external use of those things which are of themselves free be bent unto the rule of charity.

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

30. Therefore, when they were let go, they came to Antioch : and when they had assembled the multitude together, they delivered the epistle :

31. Which, when they had read, they rejoiced over the consolation.

32. And Judas and Silas, seeing they were also prophets, did with many words exhort [or they did comfort] the brethren, and strengthened them.

33. And they tarried there for a time, and then they were let go by the brethren in peace unto the apostles.

34. But it seemed good to Silas to stay there.

35. And Paul and Barnabas stayed at Antioch, teaching and

preaching with many more the word of the Lord.

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

31. They rejoiced over the consolation. Seeing that the epistle is so short, and containeth nothing but a bare narration, what consolation could they have by it? But we must note, that there was no small matter of consolation therein, because, when they knew the consent of the apostles, they were all pacified, and also whereas before there was variance among them, they are now reconciled one to another. Seeing there went a false report about, that all the apostles were against Paul and Barnabas, this same had

1 * Fraterne communicare," must fraternally communicate. ? ** Salvae maneant," may continue safe.

shaken some who were too light of belief, many did stand in doubt; the wicked abused this occasion to speak evil; others some were pricked forward’ with love of novelty and with curiosity, and one was set against another. But now, after that they see that the judgment of the first Church doth agree with the doctrine of Paul and Barnabas, they obtain that for which the children of God ought most to wish, that being established in the right faith, and being of one mind among themselves, they may with quiet minds have peace one with another.

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

1 Titillibat,” tickled with. ? Temere transiliat,” rashly overleap. ,

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

33. They were let go in peace. That is, when they departed, the brethren, in taking their leave of them, did wish them well, as friends use to do. And there is synecdoche in this member; because the one of the two did only return to Jerusalem. And in the text there is a correction added immediately, that it seemed good to Silas to tarry there; but when Luke joineth them both together, his meaning is only to declare that the Church was quiet before they thought upon any returning. At length he addeth that Paul and Barnabas, so long as they were at Antioch, gave themselves to teaching, and did continue in this work,’ and yet did they give place to many more? Whereby it appeareth, that they had all one and the same desire without grudging,* so that they joined hand in hand to do good; though it seemeth that he maketh mention of many more of set purpose, lest we should think that, after

1 ** Parum opportune interpositum esset," should have been inappropriately interposed. ? “ [ntentos fuisse ad docendum, et in hoc opere assiduos," were intent on teaching, and assiduous in the work. 3 * Aliis compluribus," to several other persons. * Sine emulatione,” without rivalship. ; Sx

that Paul and Barnabas were departed, that Church was destitute, which did flourish in abundance of teachers. Moreover, the blessing of God, which began straightway to appear again in that Church, is now again commended and extolled, which Church Satan went about! by his ministers miserably to scatter and lay waste.

36. And after a few days Paul said to Barnabas, Returning, let us now visit our brethren throughout all cities wherein we have preached the word of the Lord, and see how they do.

37. And Barnabas counselled to take John, whose surname was Mark.

38. But Paul besought him, that he which slid back from them in Pamphylia, and had not gone with them to the work, might not be taken to their company.

39. And the contention waxed so hot between them, that they parted company; and Barnabas having taken to him Mark, sailed to Cyprus.

40. But Paul having chosen Silas, journeyed, being committed to the grace of God by the brethren.

41. And he went through Syria and Cilicia, establishing the churches.

36. Let us visit our brethren. In this history we must first note how careful Paul was for the churches which he had ordained. He laboureth, indeed, at Antioch profitably, but because he remembered that he was an apostle ordained of God, and not the pastor of one particular place, he keepeth the course of his calling. Secondly, as it did not become him to be tied to one place, so he thinketh with himself, that he was bound to all whom he begat in the Lord; therefore, he will not suffer them to want his help. Moreover, the work that was begun in those places could not be neglected ; but it would shortly after decay. Yet it is to be thought that Paul stayed still in the church of Antioch, until he saw the estate thereof well ordered, and con-

! * Nuper molitus erat," had lately pletted.

cord established. For we know and try' what great force principal churches? have to keep other lesser churches in order. If there arise any tumult in an obscure street, or if there fall out any offence, the rumour goeth not so far, neither are the neighbours so much moved; but if any place be excellent, it cannot quail without great ruin, or, at least, but that the lesser buildings shall be therewith sore shaken, both far and wide. Therefore, Paul, in staying a time at Antioch, did provide for other churches; and so we must no less look unto his wisdom than his diligence in this example, because oftentimes the immoderate heat of the pastorsin going about matters doth no less hurt than their sluggishness.

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

1 * Experimur," we know by experience. 2 ** Quantum habeant momenti primariz ecclesize," how great weight principal churches have. ? “ Sine inspectione," without inspection.

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

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

But now we must examine the cause itself, for some there

! Subinde," ever and anon. ? Subinde lasciviant," do every now and then wanton.

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

Yet we may gather out of the text, that the Church did allow Paul’s counsel. For Barnabas departeth, and with his companion he saileth into Cyprus. There is no mention made of the brethren, (as if he had departed privily without taking his leave;) but the brethren commend Paul in their prayers to the grace of God; whereby appeareth that the Church stood on his side. Secondly, whereas God showeth

1 ** Nimio Pauli rigori,” on Paul's excessive rigour. 2 Minime humanum,” contrary to humanity. 3 * Celebre erat Ecclesize hospitium,” was celebrated for its hospitality to the Church. 4 ** Ejus operam respui," that his assistance should be spurned away. 5 Speciosum colorem . . cur ignoscat,” a specious excuse for pardoning him,

forth the power of his Spirit in blessing Paul, and doth bless his labours with happy success of his grace, and leaveth Barnabas, as it were, buried, there may a probable reason be drawn thence, that it pleased him that such an example of severity should be showed. And surely the offence of John Mark was greater than it is commonly taken for. He slid not back, indeed, from the faith of Christ, yet did he forsake his calling, and was a revolt [apostate] from the same; therefore, it was a matter which might have given evil example, if he had been straightway received again into the calling from which he was slid back. He had given himself over to serve Christ upon this condition, that he should be free no longer. It was no more lawful for him to break his promise made in this behalf, than it is for a husband to leave his wife, or fora son to forsake his father. Neither doth infirmity excuse his unfaithfulness, whereby the holiness of the calling was violated.

And we must note, that he was not altogether rejected of Paul; he counted him as a brother, so he would be content with the common order; he refused to admit him unto the common [public] function of teaching, from whence he fell filthily through his own fault. And there is no great difference between these two, whether he which hath offended be quite excluded from pardon, or he have only public honour denied him; though it may be that they did both exceed measure, as accidents do oftentimes mar a matter which is otherwise good. It was well done of Paul, and according to the right of discipline profitably, not to admit him to be his companion, whose inconstancy he had once tried, [experienced;] but when he saw Barnabas so importunate, he might have yielded to his desire. We ought to make more account of the truth than of the favour of all the whole world; but it is convenient that we ponder wisely what great weight there is in the matter which is in hand. For if, in a matter of no weight or edification, a man vaunt of his constancy, prepare himself for the conflict, and cease not to defend that until the end, wherein he did once take delight, it shall be but foolish and perverse obstinacy. There was also some middle way

and means whereby Paul might have granted somewhat to the importunateness of his fellow [colleague] in office, and yet have not revolted from the truth. It was not for him to flatter Mark, or to cloak his offence, yet was he not letted by religion, but that after he had freely professed what he thought, he might suffer himself to be overcome in that matter, which did neither indamage true doctrine, nor endanger man’s salvation; which I say for this cause, that we may learn to moderate our desire, even in the best causes, lest it pass measure, and be too fervent.

CHAPTER XVI.

1. And he came to Derbe and Lystra; and, behold, there was there a certain disciple named Timotheus, the son of a certain faithful woman, a Jewess, and his father was a Grecian.

2. He was well reported of by the brethren which were at Lystra and Iconium.

3. Paul would have him to go with him; and when he had taken him he circumcised him, because of those Jews which were in those places. Por they all knew that his father was a Grecian.

4. And as they passed through the cities, they delivered to them to be kept the decrees which were decreed by the apostles and elders which were at Jerusalem.

5. And so the churches were confirmed in the faith, and abounded in number daily.

1. Luke doth now begin to declare what were the proceedings of Paul after that Barnabas and he were separate. And first he showeth, that he took to his company at Lystra Timothy to be his companion. But, to the end we may know that Paul did nothing rashly, or without good consideration, Luke saith plainly, that Timothy was such a

man as the brethren did well like of, and that they gave testimony of his godliness; for thus doth he speak word for word. And so Paul himself observeth the like choice, which he elsewhere commandeth to be made in choosing ministers, (1 Tim. i. 7.) Neither is it to be thought, that those prophecies did even then come to light wherewith Timothy was set forth and adorned by the Spirit, as Paul doth testify elsewhere, (1 Tim. i. 18.) But there seemeth to be some disagreement in that, in that Luke saith that Timotheus was well reported of amongst the brethren; and Paul will have him to have a good report of those who are without, who is chosen to be a bishop. I answer, that we must principally look unto the judgment of the godly, as they be sole meet witnesses, and do alone rightly discern well and wisely according to the Spirit of God; and that we ought to attribute no more to the wicked than to blind men. ‘Therefore it appeareth that godliness and holiness of life must be judged according to the will and consent of godly men; that he be counted worthy to bea bishop whom they commend. Notwithstanding, I confess that even this also 1s required in the second place, that the very infidels be enforced to commend him; lest the Church of God come in danger! of their slanders and evil speaking, if it commit [permit] itself to be governed by men of evil report.

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

! ** Obnoxia sit,” be subjected to.

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

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

doth yet take place! among the Jews; whereas Paul teacheth, that it is superfluous when we are buried with Christ by baptism, (Colos. ii. 11, 12.) It was better and more truly said in the old proverb, That the synagogue was to be buried with honour.

Now it resteth that we declare how far forth the use of circumcision was indifferent. That shall easily appear by the manner of the liberty. Because the calling of the Gentiles was not as yet generally known, it was meet that the Jews should have some prerogative granted them. Therefore, until it might be better known that the adoption was deducted from the lineage and kindred of Abraham unto all the Gentiles, it was lawful, so far as edification did require, to retain the sign of difference. For seeing that Paul would not circumcise Titus, and doth avouch that the same was well done, (Gal. ii. 3,) it followeth that it was not lawful to use this ceremony always and without choice. ‘Therefore they were to have respect unto edification, and unto the publie commodity of the Church. Because he could not circumcise Titus, unless he would betray the doctrine? of the Gospel, and lay himself open to the slanders of the adversaries, he abstained from the free use of the ceremony, which he did use in Timotheus, when he saw that it was profitable for the Church. Hereby it doth easily appear what horrible confusion doth reign in Popery. There is there a huge heap of ceremonies, and to what end but that they may have instead of one veil of the old temple an hundred. God did abrogate those ceremonies which he had commanded, that the truth of the Gospel might shine more clearly. Men durst take upon them to bring in new, and that without keeping any measure. After this came in a wicked surmise, that all these serve for the worship of God. At length followed the devilish confidence of merit. Now, forasmuch as it is evident enough that such ceremonies are neither veils nor sepulchres wherewith Christ is covered,

! * Locum adbuc habere apud Judzeos," is still binding on the Jews. 2 * Puram doctrinam," the pure doctrine.

but rather stinking dunghills wherein faith' and religion are choked, those who make the use thereof generally free do ascribe more to the Pope than the Lord granteth to his law. It is to no end to speak of the mass and of such filthiness which contain in themselves manifest idolatry.

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

4. They delivered them the decrees to keep. In these words Luke doth signify unto us how desirous Paul was of peace. The best and strongest bond to keep and foster peace among the churches, was to keep that which was set down by the apostles. When Paul taketh great pains about that, he taketh great heed lest through his fault there arise any trouble. And let us remember that that continued but for a time. Because, so soon as he seeth the danger of offence cease, he doth quite unburthen the churches, and setting apart the decree, he maketh that free which the apostles

! ** Sincera fides," sincere faith.

had there forbidden. And yet doth he not cancel or violate by that abrogation that which the apostles had decreed, or contemn the authors themselves; because they were not determined to establish a perpetual law, but only to mitigate for a short time that which might hurt weak consciences; as I did more at large declare in the former chapter. Whereby the folly of the Papists is sufficiently refuted, who do grievously lay to our charge that we be far unlike Paul, because we will have the consciences of the godly governed by the Word of God alone, setting light by the decrees of the Church, as they call them, and not to be subject to the will of men. But, as I have already said, Paul meant nothing less than to ensnare men’s consciences in the snare of necessity, for he is not contrary to himself, when he crieth in other places, that “all things are clean to the clean," (Tit.1.15.) And again, “ He which is clean eateth all things," (Rom. xiv. 2.) And again, * The kingdom of God is not meat and drink," (Rom. xiv. 17.) And again, * Meat doth not commend us to God," (1 Cor. viii. 8.) Again, “ Eat all things which are sold in the shambles, asking no question for conscience sake,” (1 Cor. x. 25.) But in one word he reconcileth those things which might otherwise seem to disagree, when he commanded to abstain from things sacrificed to idols, for another man’s conscience sake. Nevertheless, he taketh great heed that he bind not godly souls with the laws of men.

Therefore we attempt nothing at this day which is contrary to or disagreeing with Paul. But the Papists mock us too grossly when they compare their laws with the decrees of the apostles. The apostles invented no new worship of God, they had erected no new spiritual government; but for the desire they had to maintain peace, they exhorted the Gentiles that they would yield a httle tothe Jews. Before the Pope can excuse his laws under this colour, he must first change them wholly. And as for us, seeing that the Papists do place the spiritual worship of God in man's inventions, and translate the right which belongeth to God alone unto men, that they may reign as

lords over souls; we are enforced manfully to withstand them, unless through treacherous silence we will betray the grace gotten by the blood of Christ. Now, what likelihood can there be between three decrees set down for the help and comfort of the weak, and an infinite heap of laws, which doth not only oppress miserable souls with the weight thereof, but also swallow up faith? We know the complaint of Augustine writing to Januarius, that the Church was wickedly laden even then with too great a burden of traditions. Could he, I pray you, suffer the bondage of these times, which is almost a hundred times harder and heavier?

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

! Accessorium,” accessory.