Commentary on Acts — John Calvin

Commentary on Acts · John Calvin

CHAP. XV.

1 AND certaine which came down from Iudea, did teach the brethren, that vnleſſe they ſhould be circumciſed according to the manner of Moſes, they could not be ſaued.

2 And when there aroſe ſedition, and diſputing not a little to Paul and Barnabas against them, they appointed that Paul and Barnabas and certaine other of them ſhoulde goe vp to the Apostles and Elders to Ieruſalem, about this question.

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

4 And when they were come to Ieruſalem, they were receiued of the Church, and of the Apostles and Elders, and they ſhewed what things ſo euer God had done with them.

5 And there aroſe certaine of the ſect of the Phariſees which beleeued, ſaying that it was needfull that they ſhould bee circumciſed, and to declare that the Law of Moſes must be kept.

1 When Paul and Barnabas had endured many cumbates againſt the profeſſed enimies of the Goſpel: Luke doth nowe begin to declare that they were tried by domeſticall warre. So that it was meete that their doctrine and miniſterie ſhould be proued by all meanes, to the end it might the better appeare that they were furniſhed by God and armed againſt all the aſſaults of the worlde and Satan. For that was no ſmall confirmation for their doctrine, in that being ſhaken and battered with ſo manie ingines, it ſtood neuertheleſſe, neither could the courſe thereof be broken off by ſo many hinderances. Therefore to this ende doeth Paul boaſt that he ſuffered fights without and terrors within.2. Cor. 7.5. This hiſtorie is moſt worthie the noting. For though we do all naturallie abhor the croſſe and all manner perſecution, yet ciuill & domeſtical diſcord is more daungerous, leaſt happily they diſcourage vsus. When tyrants bend their force and run violently vponupon men, fleſh in deed is afraid, & al thoſe who are not indued with the ſpirite of fortitude, doe tremble with all their heart: but then their conſciences are not properly touched with any temptation. For this is knowne to be as it were the fatall eſtate of the Church. But when it falleth out ſo that the brethren go togither by the eares, and that the Church is on an vprore within it ſelfe, it cannot be but that weake minds ſhalbe troubled and alſo faint: and eſpecially when the controuerſie is about doctrine, which alone is the holy bond of brotherly vnitie: finallie there is nothing which doth more indamage the Goſpel, then ciuill diſcord: becauſe it doeth not onelyonly pearce and wound weake conſciences, but alſo miniſter occaſion to the wicked to backbite. Wherefore we muſt diligently note this hiſtorie, that we may know that it is no new example, if among thoſe who profeſſe the ſame Goſpel there ariſe ſome wranglings & ſtrife about doctrin, when proud men can get them a name (wherof they are ſo furiouſly deſirous) by no other meanes, but by bringing in their owne inuentions. It is certaine, that as there is but one god, ſo there is but one truth of this God. Therfore when Paul goeth about to exhort the faithful vntounto mutual conſent, hee vſeth this argument, One God, one faith, one Baptiſme &c.Epheſ. 4.6. But when we ſee wicked men ariſe, who go about both to deuide the Church by their factions, and alſo either to corrupt the Goſpel with their falſe and filthie inuentions, or elſe to bring the ſame in ſuſpition: wee ought to know the ſubtiltie of Satan. Therefore Paul ſaith elſewhere that hereſies come abroad, that thoſe who are tried, may bee made manifeſt.1. Cor. 11.19. And aſſuredly the Lord doth wonderfully make void the ſubtiltie of Satan, in that he trieth the faith of his by ſuch trials, and doeth beutifie his word with worthy and excellent victorie: and cauſeth the trueth to ſhine more clearelie, which the wicked went about to darken. But it is very conuenient to weigh all the circumſtances of the hiſtorie which Luke noteth.

Which came downe from Iudea. This cloake and colour was very forceable to deceiue euen good men then. Ieruſalem was honored not without cauſe among all Churches: becauſe they reuerenced it euen as their mother. For the Goſpel was deducted as it were by pypes and conduits from that fountaine. Theſe ſeducers come thence: they pretend the Apoſtles: they boaſt that they bring nothing but that which they learned of them. They blind & bleare the eies of the vnskilfull with this ſmoke: & thoſe who are light and wicked do greedily ſnatch at the color which is offered thē. The perturbation of the church, doth like a tempeſt ſhake thoſe who were otherwiſe good & moderate, ſo that they are inforced to ſtumble. Therfore we muſt note this ſubtilty of ſatan, that he abuſeth the names of holy men, that he may deceiue the ſimple, who being won with the reuerence of the men, dare not inquire after the thing it ſelfe. Luke doth not expres in deed with what affection theſe knaues were moued: yet it is likely that peruerſe zeale was the cauſe which moued thē to ſet thēſelues againſt Paul & Barnabas. For ther be certain churliſh natures which nothing can pleaſe but that which is their owne. They had ſeene that circumciſion and other rites of the law were obſerued at Ieruſalem: wherſoeuer they become,…. Cor. 11.14. they can abide nothing which is not agreable thereto: as if the example of one church did bind al the reſt of the churches with a certain Law. And though ſuch be caried with a prepoſterous zeale to procure tumults: yet are they pricked inwardly with their ambition, & with a certain kind of ſtubbernes. Neuertheles ſatan hath that he would: for the minds of the godly hauehave ſuch a miſt caſt before them, that they can ſcarce know black from white. Therfore we muſt beware firſt of this plague that ſome preſcribe not a law to otherſome after their manner: that the example of one church be not a preiudice of a cōmon rule. Alſo we muſt vſe 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, & if by ſacrilegious boldnes he vſurp the holy name of God: what maruell is it, if he doe like wickedly deceiue men vnderunder the names of holy men? The end ſhall at length declare that the Apoſtles meant nothing leſſe, than to lay the yoke of the Law vponupon the necke of the Gentiles: and yet Satan meant vnderunder this ſhift to get in. So it falleth out oftentimes that thoſe who contrary the doctrine of Chriſt, creepe in vnderunder the title of his ſeruants. Therefore there is one only remedie, to come to ſearch out the matter with ſound iudgements: alſo it behoueth vsus to preuent an offence leaſt we think that the faithful ſeruants of God doe therefore ſtriue among themſelues: becauſe Satan doth falſely abuſe their names, that he may ſet certaine ſhadowes by the cares togither to terrifie the ſimple.

2 When there was ſedition ariſen. This was no ſmall triall in that Paul and Barnabas are hailed into a troubleſome tumult. There was miſchiefe ynough alreadie in the matter it ſelfe: but it is a more cruell miſchiefe, when the contention waxeth ſo hote, that they are enforced to fight with their brethren as with enimies. Adde moreouer the infamie, wherewith they ſaw themſelues burdened among the ſimple and vnskilfull, as if they would trouble the peace of the Church with their ſtubbernes. For it falleth out oftentimes ſo, that the faithful ſeruants of Chriſt are enuied alone, and beare al the blame, after that they hauehave bin vniuſtly troubled, & hauehave faithfully emploied themſelues in defenſe of a good cauſe. Therefore they muſt be endewed with inuincible courage to deſpiſe al falſe reports which are caried about concerning them. Therefore Paul boaſteth in an other place that he went through the midſt of ſeditions. But the ſeruants of God muſt obſerue ſuch moderation,2. Cor. 6.5. that they abhor ſo much as they can all diſcord: if at any time Satan raiſe tumults and contentions, let them indeuour to appeaſe them: and finallie let them do all that they can to foſter and cheriſh vnitie. But againe on the other ſide when the truth of god is aſſailed, let them refuſe no cumbate for defenſe therof: ne let them feare to oppoſe themſelues valiantly though heauen and earth goe togither. And let vsus being admoniſhed by this example, learn, ſo oftē as there ariſeth any tumult in the church, wiſely to weigh through whoſe fault it came, leaſt we raſhly condēne the miniſters of Chriſt: whoſe grauitie is rather to be praiſed, becauſe they can abide ſo valiantly ſuch violent aſſaults of Satan. Secondly let vsus call to minde that Satan was bridled by the wonderfull prouidence of God, that he might not put the doctrine of Paul to the foile. For if he had bin ſuffered to do hurt at his pleaſure ſo ſoone as the faith of the Gentiles had bin pulled downe and ouerthrowne the Goſpell preached by Paul ſhould hauehave fallen to the ground, and the gate ſhould hauehave ſhut againſt the calling of the Gētiles. Thirdly let vsus learne that we muſt in time preuent diſſention of what ſort ſo euer it be, leaſt it break out into the flame of contention: becauſe ſatan ſeeketh nothing elſe by the fans of diſſention, but to kindle ſo many fires. But againe ſeeing we ſee the primitiue Church on an vprore, and the beſt ſeruantes of Chriſt exerciſed with ſedition, if the ſame thing befall vsus nowe, let vsus not feare as in ſome newe and vnwonted matter: but crauing at the Lords handes ſuch an end as he now made, let vsus paſſe through tumults with the ſame tenour of faith.

Vnleſſe yee be Circumciſed. Luke ſetteth downe briefly in theſe words the ſtate of the queſtion: to wit, that theſe ſeducers went about to bind mens conſciences with neceſſitie of keeping the Law. Circumciſion is in deed mentioned alone in this place: but it appeareth by the text that they moued the queſtion about the keeping of the whole lawe. And becauſe Circumciſion was as it were a ſolemne entrance and admiſſion into other rites of the lawe, therefore by Synecdoche the whole lawe is comprehended vnderunder one part. Theſe enimies of Paul did not denie that Chriſt was the Meſſias: but though they gaue him their names, they retained therewithall the old ceremonies of the Lawe. The Error might hauehave ſeemed tollerable at the firſt glimſe. Why doeth not Paule then diſſemble, at leaſt for ſome ſhort time, leaſt hee ſhake the Church with conflict? For the diſputation was concerning externall matters, concerning which Paule himſelfe forbiddeth elſewhere to ſtande and ſtriue too much. But there were three weightie cauſes which enforced him to gaineſtande. For if the keeping of the lawe bee neceſſarie, mans ſaluation is tyed to workes, which muſt be grounded in the grace of Chriſt alone, that the faith may bee ſetled and quiet. Therefore when Paule ſawe the worſhippe of the lawe ſet againſt the free righteouſnes of faith, it was vnlawful for him to hold his peace, vnleſſe he would betraie Chriſt. For ſeeing the aduerſaries did denie that any ſhould be ſaued, ſaue he which did obſerue the Law of Moſes, by this meanes they did tranſlate vntounto workes the glorie of ſaluation, which they tooke from Chriſt, & hauing ſhaken aſſurance they did vex miſerable ſoules with vnquietneſſe: againe it was no ſmall thing neither of any ſmal importance to ſpoile & rob faithful ſoules of the liberty gotten by Chriſts blood. Though the inward libertie of the Spirit were cō mō to the fathers as wel as to vsus, yet we know what Paul ſaith, that they were ſhut vp vnderunder the childiſh ward & cuſtodie of the Law, ſo that they did not much differ from ſeruants:Gal. 4.13. but we are looſe frō the ſchoolemaſterſhip of the law after that Chriſt was reuealed, & we hauehave more liberty, the time of our nonage being as it were ended. The third vice of this doctrine was, becauſe it darkned the light of the Church, or at leaſt did put in as it were certaine clouds, that Chriſt the ſonne of righteouſnes might not giuegive perfect light. In ſumme, Chriſtianitie ſhould ſhortly hauehave come to nothing, if Paul ſhould hauehave yeelded to ſuch beginnings. Therfore he entreth the cumbate not for the external vncircumciſion of the fleſh, but for the free ſaluation of men. Secondly that he may acquit and ſet free godly conſciences from the curſſe of the Lawe, and the gilt of eternall death. Laſt of all that after all hinderances are driuen away, the brightnes of the grace of Chriſt may ſhine as in a pleaſant and cleare heauen. Moreouer theſe knaues did great iniurie to the Law when they did wickedly corrupt the right vſe thereof. This was the naturall and right office of the Law, to lead men by the hand like a ſcholemaſter vntounto Chriſt: therefore it could not be worſe corrupt, then when vnderunder colour of it, the power and grace of Chriſt were diminiſhed. After this ſort muſt we looke into the fountaines of all queſtions, leaſt by our ſilence we betray the truth of God, ſo often as we ſee ſatan by his ſubtiltie aime right at it: neither let our mindes be changed and wax faint through any perils, or reproches and ſlanders: becauſe we muſt conſtantly defend pure religion though heauen and earth muſt goe togither.2. Tim. 2.24. The ſeruaunts of Chriſt muſt be no fighters: therefore if there bee any contention riſen, they muſt rather ſtudie to appeaſe and pacifie the ſame by their moderation, than by and by to blow to the aſſault. Secondly they muſt take good heed of ſuperfluous and vaine conflicts: neither ſhall they handle controuerſies of any ſmal weight: but when they ſee Satan wax ſo proud, that religion cannot any longer continue ſafe and ſound vnleſſe he bee preuented, they muſt needs take a good hart to them, and riſe to reſiſt: neither let them feare to enter euen moſt hatefull cumbates. The name of peace is in deed plauſible and ſweete: but curſed is that peace which is purchaſed with ſo great loſſe, that we ſuffer the doctrine of Chriſt to periſh, by which alone wee growe togither into godly and holy vnitie. The Papiſts cauſe vsus at this day to be ſore hated, as if we had beene the cauſers of deadly tumults, wherewith the world is ſhaken, but wee can well defend our ſelues, becauſe the blaſphemies which we indeuoured to reproue, were more cruell, than that it was lawfull for vsus to holde our peace. Therefore we are not to be blamed, becauſe we hauehave taken vponupon vsus to enter cumbates in defence of that cauſe, for which we were to fight euen with the verie Angels. Let them crie till their throates bee ſore, Paul his example is ſufficient for vsus, that we muſt not bee either cold or ſlacke in defending the doctrine of godlines, when the miniſters of ſatan ſeeke to ouerthrow it with might and maine. For their brainſick diſtemperature ought not to paſſe the conſtancie of the ſeruāts 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 reproue him, but doth rather with due praiſes commend that fortitude which he had giuen that holy man.

They determined &c. The Spirit of God put them in minde of this remedie to appeaſe the tumult, which might otherwiſe hauehave gone farther with doing much hurt. Whereby we be alſo taught, that we muſt alwaies ſeeke ſuch meanes as be fit for ending diſcorde: becauſe God doeth ſo highly commende peace, let the faithfull ſhewe that they doe what they can to nouriſh the peace of the Church. The trueth muſt alwayes be firſt in order with them, in defenſe whereof they muſt be afraid of no tumults. Yet they muſt ſo temper their heat, that they refuſe no meanes of godly agreement: yea let them of their owne accord inuent what wayes ſo euer they can, and let them be wittie in ſeeking thē out. Therfore we muſt obſerue this meane: leaſt being carried away through immoderate vehemencie of zeale, we be carried beyond the iuſt boundes. For we muſt bee couragious in defenſe of true doctrine, not ſtubberne, nor raſh. Therefore let vsus learne to ioyne togither theſe two vertues which the Spirit of God commendeth in Paul. When he is drawne into the field by the wicked, he is not afraid boldly to offer himſelf: but when he doth meekely admit the remedie which was offered, hee declareth plainly what ſmall deſire he had to fight. For otherwiſe hee might hauehave boaſted that he did not paſſe for the Apoſtles, & ſo hauehave ſtood ſtoutly in that: but the deſire of peace did not ſuffer him to refuſe their iudgment. Moreouer ignorant and weak men ſhould hauehave conceiued a ſiniſter opinion, if they ſhould hauehave ſeene two men only ſeperated from al the ſeruants of Chriſt. And godly teachers muſt in no caſe neglect this way to cheriſh faith, that they may ſhew that they agree with the church. Paul in deed did not depend vponupon the becke of the Apoſtles, that he woulde change his opinion, if he ſhould hauehave found them contrary to him, who would not hauehave giuen place euen to the very Angels,Gal. 1.8. as hee boaſteth in firſt Chapt. to the Galathians. But leaſt the wicked ſhould ſlanderouſly report that he was a man that ſtoode too much in his owne conceit and which was too proud, & which did pleaſe himſelf with an vnſeemly contempt of all men: he offered to giuegive an account of his doctrine, as it became him, & as it was profitable for the Church. Secondly he preſented himſelfe before the Apoſtles with ſure hope of victorie, becauſe he knew full well what would be their iudgement: ſeing they were guided by the ſame ſpirit wherewith he was gouerned. Notwithſtanding it may be demanded for what purpoſe the men of Antioch ſent Paul and Barnabas vntounto the reſt of the Apoſtles. For if they did ſo greatly reuerence them, that they ſtood in doubt, vntil they had giuen iudgement on this ſide or that, their faith was hitherto vaine and altogither none. But the anſwer is eaſie: Seing they knew that all the Apoſtles were ſent by Chriſt alone with the ſame commandements, and that they had the ſame Spirite giuen them, they were fully perſwaded of the end & ſucceſſe, and vndoubtedly this counſel proceeded from honeſt & ſtout men, who were not ignorant that the knaues did falſely pretend the names of Iames & Peter. Wherfore 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 graue men and ſuch as were wel exerciſed in the worde of God might decide controuerſies, not after their owne pleaſure, but according to the authority of God. This is worth the noting, leaſt the papiſts pearce any man with their loud outcries, who to the end they may ouerthrow Chriſt, and his Goſpel, and put out all the light of godlines: thruſt vponupon vsus Councels: as if eueryevery definition & determination of men wer to be counted an heauenly oracle. But if the holy fathers had their fitting at this day, they would cry with one mouth, that there was nothing more vnlawful for them, neither did they meane any thing leſſe, than to ſet downe or deliuer any thing, without hauing the word of Chriſt for their guid, who was their onelyonly teacher euen as he is ours. I omit this that the Papiſts leane onelyonly vntounto vntimely Councels which breath out nothing but groſſe ignorance and Barbariſme. But euen the beſt & moſt choiſe muſt be reckened in that number, that they may be ſubiect to the worde of God. There is a greeuous complaint of Gregorie Nazianzene extant, that there was neuer any Councell which had a good ende. What excellencie ſo euer did floriſh and was in force in the Church, it cannot bee denyed but that it began to decay an hundred yeeres after. Therefore if that holy man were nowe liuing how ſtoutlie woulde hee reiect the toyes of the Papiſtes? who without all ſhame moſt impudently bring in the iuglings of viſures in ſteede of lawfull Councels, and that to that ende, that the worde of God may packe, ſo ſoone as a few bald and fooliſh men hauehave ſet downe whatſoeuer pleaſed them.

3 Being brought on the way by the Church. Where as by the common conſent of the Church there were ioined to Paul and Barnabas companions, who might for dueties ſake conduct them, we may therby gather, that all the godly were on their ſide: & that they did neuer otherwiſe thinke but that the cauſe was theirs as well as the Apoſtles. Wherefore they determined the iourney of Paul and Barnabas with like minds as they tooke it in hande: to wit, that they might tame and put to ſilence thoſe troubleſome ſpirites, who did falſely make boaſt of the Apoſtles. Whereas he ſaith ſhortly after that they certified the brethren in their voyage of the wonderful conuerſion of the Gentiles, it is a teſtimony & token that they came not to Ieruſalem fraught with feare: but that they did euen without feare ſtoutly profeſſe that which they had taught before. Therefore they come not to plead their cauſe before their iudges: but that they may with common conſent and iudgement, on both ſides approue that which was commanded by God touching the aboliſhing of ceremonies. For though they did not deſpiſe the iugement of the Apoſtles, yet becauſe they knew that it was not lawfull 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 commeth the boldnes of reioycing. To this end tendeth the ioy of the godly wherby they ſubſcribe both to the doctrine of Paul, & alſo the calling of the Gentiles.

4 They were receiued of the Church. By this word Church he meaneth the multitude it ſelfe and the whole bodie: that done he aſſigneth a peculiar place to the Apoſtles and Elders, by whom Paul and Barnabas were ſpecially receiued. Furthermore becauſe the Apoſtles had no certaine place of abode at Ieruſalem: but went euer now and then ſomtimes to one place and ſomtimes to another, whither ſoeuer occaſion did call them, that Church had Elders to whom the ordinarie gouernement of the Church was committed:Chr. 14.23. and what the one function differeth from the other we hauehave before declared. And hereby it appeareth what brotherly curteſie there was in the Apoſtles and Elders, becauſe they doe not onelyonly courteouſly receiue Paul and Barnabas: but ſo ſoone as they heare what ſucceſſe they had with their paines they tooke, they magnifie the grace of God. Luke repeateth againe that forme of ſpeech which we had before in the chapter next going before, when he ſaith that they declared whatſoeuer things God had done with them. Wherin we muſt remember that which I ſaid before, that God is not made a fellow labourer, but all the whole praiſe of the worke is aſcribed to him. Therefore it is ſaide that hee did that with Paul and Barnabas, which hee did by them: as he is ſaid to deale mercifully with vsus, when he helpeth our miſeries.

5 Certaine of the ſect of the Phariſees. It is not without cauſe that Luke expreſſeth what kinde of men they were, which went about to trouble or hinder Paul euen at Ieruſalem alſo. And it is to bee thought that the euill flowed from that fountaine: and that Luke doeth nowe more plainely expreſſe, that there brake out nowe alſo fannes, out of that verie ſame fect, from whence the authours of that wicked diſſention came. For though they had giuen Chriſt their names, yet there remained reliques of their former nature. We knowe howe proude the Phariſees were, howe hautie, howe loftie their lookes were: all which they woulde hauehave forgotten, if they had truely put on Chriſt. like as there remained no phariſeiſme in Paul, but a great part had gotten the habite of ſtubbernneſſe by long cuſtome which they could not ſhake off ſo eaſily by and by. Foraſmuch as there reigned moſt of all among them hypocriſie: they were too much addicted to external rites, which are couerings for vices. They were likewiſe puffed vp with pride, ſo that they did tyrannouſly couet to make all other men ſubiect to their decrees. It is wel knowne how ſore ſicke the munks are of both diſeaſes. Wherby it commeth to paſſe that nothing is more cruel than they to oppreſſe the Church, nothing is more wicked or froward then they to deſpiſe the word of god. Moreouer we ſee many of them which came out of thoſe dennes which hauehave caſt from them their cowle, and yet … they neuer forget thoſe conditions which they learned there.

6 And the Apostles and Elders came togither, that they might looke to this buſines.

7 And after there had beene great diſputing, Peter aroſe and ſaide to them, Men and brethren, yee know how that of old time God did chooſe in vsus, that by my mouth the Gentiles ſhould heare the word of the Goſpel, and beleeue.

8 And God who is knower of the hearts, bare witneſſe to them giuing them his holy Spirit, as to vsus.

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

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

11 But we beleeue that we hauehave ſaluation through the grace of our Lorde Ieſus Christ, euen as they.

6 The Apostles and Elders met togither. Luke ſaith not that al the whole Church was gathered togither, but thoſe who did excell in doctrine and iudgement, and thoſe who according to their office were competent iudges in this matter. It may bee in deede that the diſputation was had in preſenſe of the people. But leaſt any man ſhould thinke that the common people were ſuffered hande ouer heade to handle the matter, Luke doth plainely make mention of the Apoſtles and Elders: as it was more meete that they ſhould heare the matter and to decide it. But let vsus know that here is preſcribed by God a forme and an order in aſſembling ſynods, when there ariſeth any controuerſie, which cannot otherwiſe be decided. For ſeing that many did daily gainſtand Paul, this diſputation alone, by reaſon whereof there was great ruine like to enſue, and which was alreadie come to hot cumbates, did enforce him to go to Ieruſalem.

7 And when there had bin great diſputation. Though there were choiſe made of graue men & ſuch as were publike teachers of the Church, yet could not they agree by and by. Whereby appeareth howe the Lord did exerciſe his Church euen then by the infirmitie of men, that it might learne to bee wiſe with humilitie. Moreouer he ſuffered (euen in that companie and aſſemblie, wherein hee was chiefe) the principall point of Chriſtian doctrine to bee diuerſly toſſed and handled: leaſt wee ſhould wonder, if at any time it ſo fall out, that men who are otherwiſe learned and godly, doe through vnskilfulneſſe fall into an errour. For ſome were not ſo quicke witted, that they could throughly ſee into the greatnes of the matter. So that when they iudge that the law ought to bee kept, being vnaduiſedly carried away with the zeale of the law, they ſee not into how deepe a laberinth they throw the conſciences of other men and their owne alſo. They thought that Circumciſion was an eternal & vnuiolable token of Gods couenant: the ſame opinion had they of all the whole Lawe. Wherefore Peter ſtandeth chiefely vppon this, to ſhewe the ſtate of the queſtion, which the moſt of them knewe not. And his oration hath two members. For firſt he proueth by the autority of god, that the gentiles muſt not be enforced to keep the law: ſecondly he teacheth that all mans ſaluation is ouerthrowne, 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 Spirite came downe vponupon them) tendeth to this end, that men did not vnaduiſedly diſanull the ceremonies of the Law, but that God is the author of that diſanulling. And ſo ſoone as the authoritie of God is brought foorth, all doubting is taken away becauſe this is all our wiſedome, to ſtay our ſelues vponupon the authority, gouernment and commandement of God, and to make more account of his becke and pleaſure, then of all reaſons. Now it is meete that we ponder the words of Peter, whereby he proueth that this was granted to the gentiles by God, to be free from the yoke of the Law.

You know. He calleth them to beare witneſſe, and vntounto them hee appealeth, leaſt any man ſhould thinke that he is about to ſpeake of ſome darke and doubtfull thing. The hiſtorie was well knowne to them all. That which remained, he ſheweth that they were blind euen in moſt cleare light, becauſe they do not rightly conſider & marke the worke of God, yea becauſe they had not long agoe learned that which was openly ſhewed. He calleth the beginning of the preaching of the Goſpel Old dayes, or the old time: as if he ſhould ſay, Long agoe: as it were ſince the firſt beginning of the Church, after that Chriſt began to gather to himſelfe any people.

God did chooſe in vsus. The word Chooſe doth ſignifie to apoint or decree. Though Peter doth comprehend as wel the free Election of God, as the choiſe, whereby God did adopt the Gentiles to be his people. Therefore he choſe, that is as it were making choiſe, that he might ſhew a token of his free election in the gentiles, he would that by my mouth they ſhould heare the doctrin of the goſpel. Theſe words, In vsus, do import as much, as in our ſight, or we being witneſſes, or, among vsus. For his meaning is that he declareth nothing, but that which they knew full well, to wit, which was done before their eies. The phraſe is common ynough both among the Grecians, & alſo among the Hebritians: vnleſſe we had leffer reſolue it as ſome other do, He hath choſen me out of this company.

And beleeue. This was a ſeale to confirme the calling of the Gentiles. The office of teaching was inioyned Peter by an oracle: but the fruite which came of his doctrine, doth make his miniſtery noble, & authentical, as they call it. For ſeeing that the elect are illuminate into the faith by a peculiar grace of the Spirit, doctrin ſhal bring forth no fruit, vnleſſe the Lord ſhew forth his power in his miniſters: in teaching the mindes of thoſe inwardly which heare, and in drawing their hearts inwardly. Therefore ſeing the Lord commanded that the doctrine of the Goſpel ſhould be brought vntounto the Gentiles, he did ſanctifie them to himſelfe, that they might be no longer prophane. But the ſolemne conſecration was then perfect in al points, when he imprinted in their hearts by faith, the marke of their adoption. The ſentence which followth immediatlie is to be vnderſtood as ſet down by way of expoſitiō. For Peter annexeth the viſible graces of the Spirite vntounto faith: as aſſuredlie they were nothing elſe but an addition thereof. Therefore ſeeing that the Gentiles are ingraffed into the people of God without Circumciſion and Ceremonies, Peter gathereth that it was not well done to lay vponupon them any neceſſitie to keepe the Law. Yet it ſeemeth to be but a weake argument to proue their Election withal, becauſe the holy ghoſt came down vponupon them. For they were ſuch giftes 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 anſwere, Though men who were otherwiſe vaine, were indued with the gift of tongues and ſuch like: yet doth Peter take for a thing which all men grant, that which was knowne, that God had ſealed in Cornelius and his coſins, his free adoption by the viſible grace of the Spirite, as if hee ſhould point out his children with his finger.

The knower of the hearts. He applieth this adiunct to God according to the circumſtance of the preſent matter: and it hath vnderunder it a ſecreat contrarietie, That men are more addicted to externall puritie, becauſe they iudge according to their groſſe & earthly ſenſe and vnderſtanding: but God doth looke into the heart. Therefore Peter teacheth that they iudge prepoſterouſly in this matter according to mans vnderſtanding, ſeing that the inward purenes of the hart alone is here to be eſteemed, which we know not. And by this meanes doeth he bridle our raſhneſſe, leaſt taking to our ſelues more than we ought, we murmur againſt the iudgement of God. As if he ſhould ſay: If thou ſee no reaſon of that teſtimony which God gaue them, thinke with thy ſelfe what great difference there is betweene him & thee. For thou art holden with external pompe according to thy groſſe nature, which muſt be abandoned, when we come to the throne of God, where the hearts of men are knowne ſpiritually. But in the meane ſeaſon we muſt note a generall doctrine, that the eyes of God doe not looke vponupon the vaine pompe of men, but vponupon the integritie of mens harts, as it is written Ier. 5.Iere. 5.3. Wheras the old interpreter & Eraſmus tranſlate it, that God knoweth the hearts, it doth not ſufficiently expreſſe that which Luke ſaith in greek: for when he calleth God Cardiagnosten, he ſetteth him againſt men, who iudge rather for the moſt part by the vtwarde appearance: and therefore they may be called proſopognoſtai or knowers of the face, if they be compared with God.

9 And he put no difference. There was in deede ſome difference, becauſe the Gentiles who were vncircumciſed were ſodainely admitted vntounto the couenant of eternall life: where as the Iewes were prepared by circumciſion vntounto faith. But Peters meaning is, that they were both choſen togither by God vntounto 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 & members of Chriſt, and finally the holy ſeede of Abraham, a prieſtly and princely generation. Whereupon it followeth that they cannot without ſacrilege be counted vncleane,Ephe. 2.14 ſithence God hath choſen them to bee a peculiar people, and hath conſecrated them to be holy veſſels of his temple. For the wall of ſeperation being pulled downe whereby the Gentiles and Iewes were diuided among themſelues, hee hath ioyned the Gentiles to the Iewes, that they might growe togither into one bodie: and that I may ſo ſaie, hee hath mixed circumciſion and vncircumciſion togither, that as well thoſe of the houſeholde as ſtraungers may bee one in Chriſt, and may make one Church: and that there may not be any longer either Iew or Grecian.

Seing that by faith he had purified. This member is anſwerable to that former adiunct which he applied to god: as if he ſhuld 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 indued with ſpirituall cleannes. But he addeth farther that this puritie did conſiſt in faith. Therefore he teacheth firſt that the Gentiles hauehave true holines without ceremonies, which may ſuffice before Gods iudgmēt ſeat. Secondly he teacheth that this is attained vntounto by faith, & from it doth it flow. In like ſort Paul gathereth,Rom. 4.1. that vncircumciſion doth not hinder a man but that be may be counted holy and iuſt before god: becauſe Circumciſion did follow after righteouſnes in the perſon of Abraham, and by order of time it was latter. But here ariſeth a queſtion, whether that purity which the fathers had in times paſt were vnlike to that which God gaue now to the Gentiles. For it ſeemeth that Peter diſtinguiſheth the gentiles from the Iewes by this mark, becauſe being contēt with the cleanneſſe of the heart alone, they need no helpe of the Law. I anſwere that the one of them differ from the other, not in ſubſtance, but in forme. For God had reſpect alwayes vntounto the inward cleannes of the heart: and the ceremonies were giuen to the old people onelyonly for this cauſe; that they might helpe their faith. So that cleannes as touching figures and exerciſes, was onelyonly for a time, vntil the comming of Chriſt, which hath no place among vsus at this day: like as there remaineth from the very beginning of the world vntounto the ende, the ſame true worſhip of God, to wit, the ſpirituall worſhip: yet is there great difference in the viſible forme, Nowe wee ſee that the fathers did not obtaine righteouſneſſe by Ceremonies, neither were they therefore pure before God: but by the cleanneſſe of the heart. For the Ceremonies of themſelues were of no importance to iuſtifie them: but they were onelyonly helpes, which did accidentally (that I may ſo terme it) purge them: yet ſo that the fathers and we had the ſame truth. Now when Chriſt came, all that which was accidentall did vaniſh away: and therefore ſeeing the ſhadowes be driuen away, there remaineth the bare & plaine pureneſſe of the heart. Thus is that obiection eaſily anſwered which the Iewes thinke cannot poſſiblie bee anſwered,Gen. 17.13 Circumciſion is called the eternall couenant, or of the world: therefore ſay they, it was …ot to be aboliſhed. If any man ſhall ſay that this is not referred vntounto the viſible ſigne, but rather vntounto the thing figured: it ſhall bee well anſwered, but there is another anſwere beſides this. Seeing that the kingdome of Chriſt was a certaine renewing of the world, there ſhall no inconuenience follow, if he made an end of all the ſhadowes of the Lawe. For as much as the perpetuitie of the Law is grounded in Chriſt. I come now vntounto the ſecond member, where Peter placeth the cleanneſſe of the Gentiles in faith. Why doth not he ſay, In perfection of vertues, or holineſſe of life ſaue onelyonly becauſe men hauehave righteouſnes from another, and not from themſelues? for if men by liuing well and iuſtly ſhould purchaſe righteouſneſſe, or if they ſhould be cleane before God by nature: this ſentence of Peter ſhould fall to ground. Therefore the Spirit doth in theſe words plainly pronounce, that all mankind is polluted and with filthines defiled: ſecondly that their blots can by no other meanes be wiped away, than by the grace of Chriſt. For ſeing that faith is the remedie whereby the Lord doth freely helpe vsus, it is ſet as wel againſt the common nature of all men, as againſt eueryevery mans owne merites. When I ſay that al mankind is polluted, my meaning is, that we bring nothing from our mothers wombe but meere filthineſſe, and that there is no righteouſneſſe in our nature, which can reconcile vsus to God. Mans ſoul was in deed indewed with ſingular giftes at the firſt: but all parts thereof are ſo corrupt with ſinne, that there remaineth in it no droppe of pureneſſe any longer, therefore we muſt ſeeke for cleanneſſe without our ſelues. For if any man alledge that it may be recouered by merits of workes: there is nothing more abſurd than to imagine that wicked and froward nature can deſerue any thing. Therefore it reſteth that men ſeeke elſewhere for that, which they ſhall neuer be able to finde within themſelues. And ſurely it is the office of faith to tranſlate that vntounto vsus which is proper to Chriſt, and to make it ours by free participation. So that there is a mutuall relation betweene faith and the grace of Chriſt. For faith doth not make vsus cleane, as a vertue or qualitie powred into our ſoules: but becauſe it receiueth that cleanneſſe which is offered in Chriſt. Wee muſt alſo note the phraſe, that God purified the hearts: whereby Luke doth both make God the authour of faith, and he reacheth alſo that cleannes is his benefit. To make ſhort, hee ſignifieth vntounto vsus, that that is giuen to men by the grace of God, which they cannot giuegive to thēſelues. But foraſmuch as we ſaid that faith taketh that of Chriſt which it tranſpoureth into vsus: we muſt now ſee how the grace of Chriſt doth make vsus cleane, that we may pleaſe god. And there is a double maner of purging, becauſe Chriſt doth offer & preſent vsus cleane and iuſt in the ſight of his father, by putting away our ſinnes daily, which he hath once purged by his blood: ſecondly becauſe by mortifying the luſts of the fleſh by his ſpirit, he reformeth vsus vntounto holines of life. I do willingly comprehend both kinds of purging vnderunder theſe words: becauſe Luke doth not touch one kind of purging only, but he teacheth that the whol perfection thereof conſiſteth without the ceremonies of the Law.

10 Now therefore why tempt yee. This is the other part of the ſermon, wherin Peter ſheweth how deadly that doctrine is, which Paul his enemies ſought to bring in: to wit, which might drowne godly ſoules in deſpaire. He inferreth and gathereth out of the former member, that God is tempted, if the Gentiles be inforced to keepe the law of neceſſitie: he riſeth higher and pearceth euen vntounto the very fountaine. For he reaſoneth hitherto, that the Gentiles ſhould hauehave iniurie done them, if there be more required at their hands, then God will, and ſeing that he made them equall with the holy people, & did vouchſafe them the honour of adoption, it was an vnmeet and inconuenient matter that they ſhoulde be reiected, and ſo his liberalitie ſhould be reſtrained. For he ſaith 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 mens ſaluation to the workes of the law, leaue thē no good hope: but rather throw the whole worlde headlong into horrible deſtruction, if it can obtaine ſaluation by no other meanes but by keeping the lawe, with what arguments he proueth this we ſhal ſee in their place. As touching the words, ſeeing the ſcripture ſaith, that God is tempted diuers wayes, Peter his meaning is in this place, that God is prouoked as it were of ſet purpoſe, when there is an heauier burthen laid vppon men, then they be able to beare: and that his power is brought within boundes when that yoke is bound which he doth looſe, which is nothing els, but by ſtriuing againſt nature to match our ſelues with Giants, as they ſay.

That the yoke ſhould be laid vponupon their neckes. The meaning of the words is plaine▪ that God is tempted when there is laid vppon mens conſciences, a ſorer burden, then they are able to beare, and by this meanes the ſaluation of mens ſoules is ſore ſhaken: Seeing that they muſt needs by this meanes be drowned in deſpaire, which cannot be without their deſtruction. But that iniurie which is done to god is no whit more tollerable, when as he is robbed of his right, that hee may not hauehave libertie to deliuer vsus. But we may eaſily gather out of the thing it ſelfe, that he doth not ſpeake of the ceremonies only. The ſeruitude of the old training vp vnderunder the law was hard and laborious: but yet it were too abſurde to call it a yoke that cannot be borne: and we know that not only holy men, but alſo euen moſt hypocrites did wel & exactly accompliſhe the outwarde obſeruation of the rites.

Moreouer, it were not any hard matter to ſatisfie the morall law, if it were content with corporal obedience only, and did not require ſpirituall righteouſneſſe. For it is graunted to many to bridle their handes and feete: but to moderate all the affections ſo, that there may reigne perfect abſtinence and puritie as well in the ſoule as in the bodie, this is too hard a matter. Therfore thoſe be too fooliſh who reſtrain vntounto ceremonies Peters woordes, whereby the weakneſſe of men to perfourme the righteouſneſſe of the hearte is expreſſed: which doeth not onelyonly farre paſſe their ſtrength, but is altogeather contrary to nature, Theſe men were I warraunt you deceiued by one reaſon, becauſe the queſtion was moued concerning ceremonies only: but they do remember that Peter did more attentiuely 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 auouch that no man could attaine vntounto ſaluation vnleſſe he did keepe the ceremonies. If mans ſaluation be tyed to workes, it ſhall be no longer grounded in the grace of Chriſt, and ſo by this meanes free reconciliatiō ſhal fall flat to the ground. Now ſeeing that mans ſtrength is vnable to keepe the law, all men are ſubiect to the curſe, which the Lorde there denounceth againſt the trangreſſours, and ſo by this means all men ſhall come in daunger of deſpayre, ſeeing that they ſee themſelues giltie of eternal death by the law. Peraduenture the falſe apoſtles vnderſtood theſe things craftily. But Peter pearceth the very fountain, that he may bring to light the deadly poyſon of that doctrine: and thus muſt we do, ſo often as Satan doth craftily thruſt in wicked errours. 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 auncient cuſtome, neither is it a thing to looke to, very dangerous, though men powre out ſuperfluous prayers: yet it is a plauſible opinion, becauſe it carrieth ſome colour of humane godlines.

Furthermore vnskilfull men iudge thus, becauſe they ſeeke not out the head ſpring. For if we graunt that men may pray for the dead, wee muſt alſo admit this, that they are nowe puniſhed by the iudgement of God, becauſe they made not ſatisfaction in this life for their ſinnes. And ſo by this means the force of Chriſtes ſatisfaction is tranſlated vntounto the workes of men: ſecondly the rule of praying aright is ouerthrowen, if mē may pray at all aduenture without the word of God, this is alſo a greater abſurditie, than that we ought lightly to paſſe ouer it. In ſum, we can neuer giuegive true iudgement of any queſtion, vnleſſe hauing throughlye ript vp the fountain of that doctrine which is called in queſtion, we deduct all conſequents, which it bringeth with it. Therefore it is no maruell if Peter to the end he may pull the falſe apoſtles out by the eares, as it were out of their lurking dennes, doe generally diſpute touching the whol law: becauſe he doth nothing els but open the matter it ſelf, wherof the ſimple were ignorant: that they may all ſee what a deadly doctrin it is, which doth both extinguiſh the grace of Chriſt, and drown ſoules in the horrible dungeon of deſpaire.

Neither we nor our fathers. Peter doth not only diſpute what men hauehave done in deed, but what they were able to do, neither doth he ſpeake only of the common riffe raffe, but of the holy fathers. Seeing that hee denyeth that they were able to beare the yoke of the lawe▪ it is manifeſt that the law cannot poſſibly be kept. I know that Ierome his ſaying is ſo generally receiued, that it is as it were an vndoubted and moſt certaine maxime, If any man ſay that it is a thing vnpoſſible to keepe the law, let him be accurſſed: but we muſt not hearken to any voice of man whiche is contrary to the iudgement of the Spirit of God. Wee heare what the Spirit pronounceth in this place by the mouth of Peter, not concerning the will and workes of men, but touching their habilitie and power. And hereunto agreeth Paule, affirming that it was an vnpoſſible thing that the lawe ſhould giuegive vsus life, foraſmuch as it was weak through the fleſh. In deed if any man were able to fulfill the law, he ſhoulde finde the life, which is there promiſed: but foraſmuch as Paule denyeth that life can bee gotten by the lawe, it followeth that ther is farther & higher righteouſneſſe required there, then man is able to perfourme. I confeſſe in deed that Ierome doth not wholy graunt to the ſtrength of nature, power to fulfill the law, but partly alſo to the grace of God: as hee doth afterward expound himſelfe, that a faithfull man holpen by the grace of the Spirite, may bee ſaid to bee able to fulfill the law. But euen that mitigation is not true. For if we do weigh the ſtrength of nature only, men ſhall not only be vnable to beare the yoke of the lawe: but they ſhall not be able to moue ſo much as a finger, to perfourme the leaſt iote of the law. And ſurely if that be true, that, all the cogitations of mans mind are wicked from his childhood, that all the vnderſtandings of fleſh are enemies to god, that there is none which ſeeketh after God: and other ſuch places which are common in the Scripture, tending to the ſame ende:Gen. 8.21. Rom. 8.7. Pſal. 14.3. Rom. 3.11. but eſpecially which are cited by Paul in the third to the Romans: man his power and abilitie to fulfill the law ſhal not only be weake and lame, but altogether none, to begin. Therfore we muſt thus thinke, that euen the very faithfull after they being regenerate by the ſpirite of God, doe ſtudie to attaine vntounto the righteouſneſſe of the law, doe perfourme notwithſtanding but the halfe and far leſſe then half, not the whole. For doutleſſe Peter ſpeaketh not in this place of the Epicure or profane mē: but of Abraham, of Moſes, and of other holy fathers which wer the moſt perfect in the world, & yet he ſaith that theſe fainted vnderunder the burden of the law: becauſe it did paſſe their ſtrēgth. It is hatefully obiected, that the ſpirit of God is blaſphemed, when as abilitie to fulfill the lawe is taken away from his grace and help, but we may readily anſwere: becauſe the queſtion is not what the grace of the ſpirit is able to doe: but what that meaſure of grace is able to do, which God doth diuide to eueryevery one in this life. For we muſt alwayes conſider what God doth promiſe to do; neither let vsus vnaduiſedly aske this queſtion, whether that can be done which he himſelf doth teſtifie ſhall neuer be, and which he wil not hauehave done. He promiſeth the grace & aid of the Spirit to the faithful, wherby they may be able to reſiſt the luſts of the fleſh, & to ſubdue them: yet ſhal they not quite aboliſh & driue them away. Hee promiſeth them grace wherby they may walk in newnes of life: yea ſhal they not be able to run ſo ſwiftly as the law requireth. For he wil hauehave them kept vnderunder during their whole life, that they may flie to beg pardon, If it be vnlawfull to ſeparate from the power of god his counſell & the order by him ſet down, it is a fooliſh and vain cauill whereby the aduerſaries goe about to burden vsus, when as they ſay that we diminiſh the power of God: nay rather they transforme God when they holde that his counſell & purpoſe can bee altered. The Pelagians did in times paſt in like ſort burthen Auguſtine. Hee aunſweareth, that though it bee a thing poſſible that the law ſhoulde be fulfilled, yet is that ſufficient for him, that no man did euer fulfill it, and that the Scripture doth not teſtifie that it ſhall bee fulfilled vntill the end of the worlde. By which wordes hee deliuereth himſelfe from their importunate ſubtiltie. But there was no cauſe why he ſhould doubt, but freely and flatly graunt, 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 hauehave alreadie declared how farre the promiſes reache. There is no man which moueth anie queſtion concerning this, whether god be not able if he wil, to make men perfect: but they dote fooliſhe which ſeparate his power from his counſell, whereof they hauehave an euident & plaine teſtimonie in the ſcripture. God doeth plainely declare an hundreth times what hee will and what he hath determined to doe, to goe any farther is ſacrilege. Hierom was inforced by reaſon of philoſophie to hurl out the thunderbolt of his curſe againſt Peter and Paule: becauſe the lawes muſt bee applied vntounto their habilitie for whom they be appointed, which as I confeſſe to take place in mans lawes: ſo I vtterly denie that it is good as touching the lawe of God, which in exacting righteouſnes doth not reſpect what mā is able to doe, but what he ought to doe. Though here ariſeth a harder queſtion, whether the lawe were not giuen to this end, that it might enforce men to obey God.

And this ſhould be in vain, vnleſſe the Spirit of god ſhould direct the faithfull to keepe it: and that ſolemne proteſtation of Moſes ſeemeth to put the matter out of doubt, when he ſaith that hee giueth preceptes to the Iewes: not ſuch as they may read, but in deed fulfill. Deu. 30.Deu. 30.12. Whence we gather that the yoke was laid vponupon the necke of the Iewes when the law was giuen, that it might make them ſubiect to God, that they might not liue as them luſted. I anſwere, that the lawe is counted a yoke two wayes. For in as much as it brideleth the luſtes of the fleſh, and deliuereth a rule of godly & holy life, it is meet that the children of God take this yoke vponupon them, but in as much as it doth exactly preſcribe what we owe to God, and doth not promiſe life without adding the condition of perfect obedience: and doth againe denounce a curſe, if we ſhall in any point offend: it is a yoke which no man is able to beare. I will ſhewe this more plainely. The plaine doctrine of good life, wherein God doth inuite vsus vntounto himſelfe, is a yoke, which we muſt all of vsus willingly take vp. For there is nothing more abſurd, then that God ſhould not gouerne mans life, but that hee ſhould wander at pleaſure without any bridle. Therefore we muſt not refuſe the yoke of the law,Leuit. 18.5. Deu. 27.26. if the ſimple doctrine thereof be conſidered. But theſe ſayinges doe otherwiſe qualifie (that I may ſo terme it) the law. He which ſhall do theſe things ſhall liue in thē, &c. Again, Curſed is hee which continueth not in all thinges which are written▪ that it may begin to bee a yoke which no man can beare. For ſo long as ſaluation is promiſed ro the perfect keeping of the law alone, & euerie transgreſſion is called into iudgement, mankinde is vtterly vndoone. In this reſpect doeth Peter affirme that God is tempted, when mans arrogancie doth burthen the conſciences of men with the Lawe. For it is not his purpoſe to denie, but that men muſt be gouerned by the doctrine of the lawe, and ſo he graunteth that they be vnderunder the law not ſimply to teach, but alſo to humble men with the gilt of eternall death, conſidering that that qualitie was annexed vntounto doctrin, he affirmeth that the ſoules of the godly muſt not be tied with the yoke of the lawe: becauſe by this meanes it ſhoulde of neceſſitie come to paſſe that they ſhould be drowned in eternall deſtruction. But when as not only the grace of the holy Spirit is preſent, to gouerne vsus, but alſo free forgiueneſſe of ſinnes to deliuer and acquit vsus from the curſe of the Lawe: then is that of Moſes fulfilled, that the commandement is not aboue vsus:Deut. 30.11 Mat. 11.30. and then doe we alſo perceiue how ſweet the yoke of Chriſt is, & how light his burden is. For becauſe we know that through the mercy of God that is forgiuen vsus, which is wanting through the infirmitie of the fleſh, Wee doe cheerefully and without any griefe take vponupon vsus that which hee inioyneth vsus. Wherefore ſo that the rigour of the lawe be taken away the doctrine of the Lawe ſhall not only be tollerable, but alſo ioyfull & pleaſant: neither muſt we refuſe the bridle which doth gouerne vsus mildly: & doth not vrge vsus ſorer then is expedient.

11 By the grace of Ieſus Chriſt. Peter compareth theſe two together as contrary the one to the other: to hauehave hope in the grace of Chriſt, & to be vnderunder the yoke of the law. Which compariſon doth greatly ſet out the iuſtification of Chriſt, in as much as we gather thereby, that thoſe are iuſtified by faith, who beeing free and quit from the yoke of the lawe, ſeeke for ſaluation in the grace of Ieſus Chriſt. Furthermore, I ſaid before that the yoke of the lawe is made of two coardes. The former is, He which doth theſe things ſhall liue in them. The other, Curſed is eueryevery one which doth not continue in all the commaundements. Let vsus returne vntounto the contrarie member. If we cannot otherwiſe attaine vntounto ſaluation by the grace of Chriſt, vnleſſe the yoke of the lawe be taken away, it followeth, that ſaluation is not placed in keeping the law, neither are thoſe which beleeue in Chriſt ſubiect to the curſe of the lawe. For if he could be ſaued through grace, who is as yet in wrapped in the yoke of the lawe, then ſhould Peters reaſoning be but fooliſhe, which is drawen from contraries, thus, We hope for ſaluatiō by the grace of Chriſt: therfore we are not vnderunder the yoke of the lawe. Vnleſſe ther were a diſagreement between the grace of Chriſt and the yoke of the law, Peter ſhould deceiue vsus.

Wherefore thoſe muſt needes depart from the righteouſneſſe of the law, whoſoeuer deſire to finde life in Chriſt. For this contrarietie appertaineth not vntounto doctrine: but vntounto the cauſe of iuſtification. Whereby is alſo refuted their ſurmiſe, who ſay that we are iuſtified by the grace of Chriſt: becauſe he regenerateth vsus by his Spirit, & giueth vsus ſtrength to fulfil the law: thoſe who imagin this, thogh they ſeem to eaſe the yoke of the law a little, yet they keep ſoules bound with both the cordes therof. For this promiſe ſhall alwayes ſtand in force, He which ſhall do theſe thinges ſhall liue in them, on the otherſide, the curſe ſhal com vppon all which ſhall not abſolutely fulfill the lawe. Wherefore wee muſt define the grace of Chriſte farre otherwiſe (whereunto the hope of ſaluation leaneth) then they dreame: to wit, that it bee free reconciliation gotten by the ſacrifice of his death: or which is all one, free forgiuenes of ſins, which by pacifying and appeaſing God, doth make him of an enemie or ſeuere iudge, and which cannot be pleaſed, nor intreated, a mercifull father. I confeſſe indeed that we be regenerate into newnes of life by the grace of Chriſt: but when we are about aſſurance of ſaluation, then muſt we call to mind the free adoptiō alone, which is ioined with the purging & forgiueneſſe of ſins. For if workes be admitted, that they may make vsus righteous euen in part only, the yoke of the law ſhall not be broken, and ſo Peter his contrarietie ſhall fall to the ground, or els be diſſolued.

Euen as they. Peter doth teſtifie in this place, that though the ſeruitude of the law were laid vponupon the Fathers as touching the externall ſhew: yet were their conſciences free and quit: whereby is put away that abſurditie, which might otherwiſe hauehave troubled godlie minds not a little. For ſeeing that the couenant of life is eternall, and the ſame which God made with his ſeruants from the beginning vntill the ende of the world: it were an abſurd thing & vntollerable that any other way to obtain ſaluation ſhould be taught at this day, then that which the fathers had in times paſt. Therfore Peter affirmeth that we agree very wel with the fathers: becauſe they no leſſe then we repoſed hope of ſaluation 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 Iewes the ſtumbling blocke, which they feigned to themſelues by reaſon of the diſcord. Whereby it appeareth that the lawe was not giuen to the fathers, that they might thereby purchaſe ſaluation: neither wer the ceremonies added, that by the obſeruing thereof they might attain vntounto righteouſnes: but this was the only end of all the whole lawe, 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 thinke that the old people in as much as they were content with earthly goods, did think no whit of the heauēly life. But Peter maketh the fathers partners with vsus of the ſame faith: and doth make ſaluation common to both, and yet there bee ſome which delight in that brainſicke fellow Seruetus with his ſo filthie ſacrileges. Furthermore we muſt note that Peter teacheth that the faith of the fathers was alwaies grounded in Chriſt, ſeeing that they could neither finde life any where els, neither was there any other way for men to come vntounto God. Therefore this place agreeth with that ſaying of the Apoſtle, Chriſt yeſterday and to day,Heb. 13.8. and for euer.

12 And all the multitude kept ſilence, and hearde Barnabas and Paule declare, what ſignes & wonders God had wrought by them among the Gentiles.

13 And after that they had done ſpeaking, Iames anſwered, ſaying, Men & brethren heare me:

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

15 And hereunto agree the wordes of the prophetes, as it is written.

16 After theſe thinges I will returne, and will builde againe the Tabernacle of Dauid, which is decayed, and I will restore the ruines thereof, and will ſet it vp.

17 That the men which remaine may ſeeke the Lorde, and all nations which cal vponupon my name, ſaith the Lord which doth all theſe things.

18 Knowen from the beginning are all his workes.

12 All the multitude held their peace. By theſe wordes Luke giueth vsus to vnderſtand that the Spirite of God did ſo reigne in that aſſembly, that they yeelded foorth with to reaſon. The diſputation was whot before, but now after that Peter hath laid open the counſel of God, & hath handeled the queſtion according to the doctrine of the ſcripture, by & by all noyſe being ſtayed, they are quiet and whiſt, who did of late vnaduiſedly defend the errour. This is a liuely image of a lawfull counſel, whē the truth of God alone ſo ſoone as it is once come to light, maketh an end of all controuerſies: and aſſuredly it is effectuall enough to appeaſe all diſcorde, when the Spirit beareth the chief ſway: becauſe he is again a fit gouernour, as well to moderate their tongues who muſt ſpeake before other, as to keepe the reſt vnderunder obedience, that they bee not too much addicted to themſelues, and wedded to their owne willes, but that laying away ſtubbornneſſe they may ſhew themſelues obedient to god. Neither is it to be doubted but that there was ſome few which woulde not yeeld, as it falleth out in a great aſſembly: yet the truth of GOD had the vpper hand, ſo that the ſilence whereof Luke ſpeaketh, was a manifeſt teſtimonie of common obedience. And this was no ſmall moderation in Peter, in that hauing ſuffered eueryevery one to ſay for himſelfe what he coulde: he deferred his iudgement (leaſt it ſhould bee preiudiciall to others) ſo long, vntil the queſtion had bin througly diſcuſſed too 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 perſwaded that they did wickedlie admit the profane Gentiles into the church, there ſhould nothing which they ſhould hauehave ſaid, hauehave been patiently receiued vntill this falſe opinion were corrected & reformed: but all ſhould hauehave been taken at the worſt. Wee ſee what a poyſon diſpleaſure conceiued for no cauſe, is, which doth ſo poſſeſſe mens mindes, that it ſtoppeth the way ſo, that the truth can neuer hauehave entrance. Hereby we learne how true that ſaying is, all things are ſound to the ſounde, for there is nothing ſo wholſome but corrupt affections do turn the ſame in to that which is hurtfull.Tit. 1.15. And to this end tendeth the narration made by Paul and Barnabas, that they may ſhew & proue that God doth allowe their Apoſtleſhip among the Gentiles: foraſmuch as it was ratified and confirmed by myracles which are as it were certaine ſeales thereof.

13 Iames anſwered ſaying. Some old writers of the church, think that this Iames was one of the diſciples, whoſe ſyrname was Iuſtus and Oblia, whoſe cruel death is recorded by Ioſephus in the twentieth booke of his antiquities. But would to God the olde writers had trauelled rather to know the man, thā to ſet foorth with feined praiſes the holines of a man whom they knew not. It is a childiſh toy & ſurmiſe, in that they ſay that it was lawful for him alone to enter into the moſt holy place. For if in that entring in there had bin any religiō, 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 ſhadowiſhe worſhippe of the Temple. I omit other trifles. And they are greatly deceiued in that they deny that he was one of the 12. Apoſtles.Gal. 2.9. For they are enforced to confeſſe that it is he whom Paul commendeth ſo honourably, that hee maketh him the chiefe among the three pillars of the church. Aſſuredly a man inferiour in order and degree could neuer hauehave excelled the Apoſtles ſo farre. For Paul giueth him the title of an Apoſtle. Neither is that worth the hearing which Hierome bringeth, that the worde is generall there: ſeeing that the dignitie of the order is there handled, for as much as Chriſte did preferre the Apoſtles before other Teachers of the church.

Moreouer, we may gather out of this place, that they made no ſmall account of Iames: foraſmuch as hee doth with his voice and conſent ſo confirme the wordes of Peter,Cha. 21.18. that they are all of his minde. And we ſhal ſee afterward how great his authoritie was at Ieruſalē. The olde writers think that this was becauſe he was biſhop of the place, but it is not to be thought that the faithfull did at their pleaſure change the order which Chriſt had appointed, Wherefore I do not doubt but that he was ſonne to Alpheus, & Chriſtes conſin: in which ſenſe hee is alſo called his brother. Whether he wer biſhop of Ieruſalē or no, I leaue it indifferent, neither doeth it greatly make for the matter, ſaue only becauſe the impudencie of the pope is hereby refuted, becauſe the decree of the counſell is ſet downe rather at the appointment, and according to the authority of Iames then of Peter. And aſſuredly Euſebius in the beginning of his ſecond book, is not afraid to cal Iames whoſoeuer he wer, the Biſhop of the Apoſtles. Let the men of Rome goe now & boaſt that their Pope is head of the vniuerſall church, becauſe he is Peters ſucceſſour, who ſuffered another to rule him, if we beleeue Euſebius.

Men and brethren, heare me. Iames his oration conſiſteth vppon two principall members, For firſt he confirmeth and proueth the calling of the gētiles by the teſtimony of the prophet Amos, ſecondly he ſheweth what is beſt to be don, to nouriſh peace & cōcord among the faithfull, yet ſo that the liberty of the gentiles may cōtinue ſafe & ſound, & that the grace of Chriſt may not be darkned. Whereas Peter is in this place called Simeon, it may be that this name was diuerſly pronounced then. Whereas he ſaith that God did viſit to take a people of the Gentiles, it is referred vntounto the mercy of God, whereby hee vouchſafed to receiue ſtrangers into his familie. It is in deed a harſh phraſe, yet ſuch as containeth a profitable doctrine, becauſe hee maketh God the authour of the calling of the Gentiles, and pronounceth that it is through his goodneſſe, 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, hee did mercifully looke vponupon them: becauſe we can doe nothing but depart farther and farther from him, vntill ſuch time as his fatherly look preuent vsus, of his owne accord.

In his name. The old interpreter hath, To his name, which is almoſt all one: though the prepoſition epi may be otherwiſe tranſlated: to wit: For his name, or vponupon his name. Neither ſhal the ſenſe diſagree, that the ſaluation of the Gentiles is grounded in the power or name of god, and that God did reſpect no other thing in calling them, but his own glory: yet did I retaine that which is more vſuall: to wit, that in numbring them among his people, he would hauehave them counted in his name, like as it ſhalbe ſaid ſhortly after, that his name is called vponupon by all thoſe, whom he gathereth together into his church. The aduerbe of time proton, may be expounded two wayes: if you read it: firſt, as the old interpreter and Eraſmus hauehave it, the ſenſe ſhalbe that Cornelius and others, were as it were the firſt frutes, at whō God began the calling of the Gentiles: but it may be taken alſo comparitiuely, becauſe there was already ſome token of the adoption of the Gentiles ſhewed in Cornelius and his coſins before that Barnabas and Paul preached the goſpel to the Gentiles. And I do better like this latter ſenſe.

15 Heereto agree the wordes of the prophets. Wee ſee now, how the Apoſtles tooke nothing to themſelues imperiouſly, but did reuerently folow that which was preſcribed in the word of God. Neither did it greeue them, neither did they count it any diſgrace to them to profeſſe themſelues to be the ſcholers of the ſcripture. Alſo wee muſt here note that the vſe of the doctrine of the prophets is yet in force, which ſome brainſicke men would baniſh out of the church. By citing the prophets in the plurall number, to be witneſſes, whereas he doth alleage one place only, hee ſignifieth that there is ſuch an agreement among them, that that which is ſpoken by one, is the common teſtimonie of them all, becauſe they ſpeake all with one mouth, and eueryevery one ſpeaketh as in the perſon of all, or rather the ſpirit of God ſpeaketh in them all. Moreouer the Oracles of all the prophetes were gathered togeather, that they might make one bodie. Wherefore that might worthily and fitly be aſcribed to all the prophets in generall, which was taken out of ſom one part of the generall booke.

16 After theſe things I will returne. Becauſe the place is not cited word for word as it is in the prophet, we muſt ſee what difference there is: thogh it be not neceſſary to examin ſtraitly what diuerſitie there is in the wordes, ſo it appeare that the propheſie doeth fitly agree with the matter which is in hand. After that God hath promiſed the reſtoring of the tabernacle of Dauid, he ſaith alſo, that he will bring to pas, that the Iewes ſhall poſſeſſe 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 immediatly after in the prophet, concerning the remnant of the Gentiles, which ſhall call vponupon the name of the Lord, doeth plainly ſhewe that the Iewes & Gentiles ſhall make one church, becauſe that which was then proper to the Iewes alone, is giuē to both in generall. For God placeth the Gentiles in like degree of honor with the Iewes, when he wil hauehave them to call vponupon his name. Thoſe of Idumea and the people there about were in times paſt vnderunder Dauid, ſubiect to the Iewes, but though they were tributaries to the people of God, yet were they neuertheleſſe ſtrangers from the church. Therefore this was newes & a ſtrange thing, in that God reckoneth them vp with the holy people, that he may be called the God of thē al. Seing that it is certaine that they are all made equall in honour among themſelues by this meanes. Whereby it doth plainly appeare how well the teſtimonie of the prophet agreeth with the preſent purpoſe. For God promiſeth to reſtore the decayed Tabernacle, wherein the Gentiles ſhall obey the kingdome of Dauid, not only that they may pay tribute, or take weapon at the kings commaundement: but that they may hauehave one god, & that they may be one family to him: yet there may a queſtion be moued, why he had rather cite this propheſie, then many other, which contain more plentiful proof of the matter which he hath in hand, of which ſort Paul citeth many.Rom, 15.9.10.11. I anſwere firſt that the apoſtles wer not ambitious in heaping vp places of ſcripture: but they did ſimply ayme at this, which was ſufficient for them: to wit, that they might proue that their doctrine was takē out of the word of god, Secōdly, I ſay that this propheſie of Amos is more plain then it is commonly taken to be. The prophet intreateth of the reſtoring of an houſe which was decayed, he deſcribeth the miſerable ruine thereof. Therefore the promiſe, which is added immediately that the ſeat & throne ſhalbe ſet vppe againe, from of which, kinges of the poſteritie of Dauid ſhal rule ouer the Gentiles, doth properly appertaine vntounto Chriſt. Therefore ſo ſone as the kingdome of Chriſt is ſet vp, that muſt needs folow which the prophete ſaith alſo, that the Gentiles ſhal call vponupon the name of God. Now we ſee that Iames did not vnaduiſedly make choiſe of this place. For if the kingdome of Chriſt cannot be otherwiſe eſtabliſhed, vnleſſe god be called vpō eueryevery wher throughout the whole world, & the Gentiles grew together to be one with his holy people, it is an abſurd thing that they ſhould be driuen from hope of ſaluation, and the midle wall muſt fal to the ground, wherwith the one was ſeparate from the other vnderunder the law. The firſt word, I will returne, is not in the prophet:Ephe. 2.14. but the change of the ſtate which he denounceth, is very well expreſſed by this meanes.

The tabernacle of Dauid which was decayed. It is not without cauſe that that euill fauoured waſtnes & ruine of the kings houſe is ſet before our eyes by the prophet. For vnleſſe the godly ſhould hauehave been perſuaded, that Chriſt ſhould notwithſtanding come, though the kingdome of Dauid were brought to nought, who ſhould not only reſtore to their old order, thinges whiche were decaied: but ſhoulde exalt euen vntounto the heauens the glory of his kingdome with incomparable ſucceſſe, they ſhould hauehave diſpayred and hundreth times in a day. After they were returned from the exile wherin they liued at Babylon, they were brought by continuall deſtructions almoſt vntounto vtter deſtruction. Afterward that which remained was conſumed by little & little with ciuill diſcorde, yea when God did releeue their miſeries, that kind of help which they had, was a certain matter of deſpair: for that rule which the Machabees took vponupon thē, was then taken away from the tribe of Iuda. For theſe cauſes the Spirite of god doth diligētly beat in this by the prophet, that Chriſt ſhall not come, vntil the kingdome of Dauid ſhall periſh: that they may not deſpayr of ſaluation euen amidſt greateſt miſeries. So Iſaias ſaieth, that there ſhall a branch ariſe out of the contemptible & baſe ſtock: and lot vsus alſo remember,Iſai. 1… ▪ 1. that God doth obſerue this wonderfull way in reſtoring the church, that he doth builde it vp when it is decaied. Furthermore this place teacheth, when the church is beſt ordered & what is the true and right conſtitution thereof: to wit, when the throne of Dauid is ſet vp, & Chriſt alone hath the preheminence, that all may meet together in his obedience.

Though the Pope hauehave oppreſſed the Churche with his ſacrilegious tyrannie, yet doth he make boaſt of the title of the church: yea he deceiueth men vnderunder the vaine title of the church, that he may put out the cleere light of ſound doctrine. But if we ſhall come throughly to examine the matter, we may eaſily refute ſuch a groſſe mock: becauſe he alone beareth rule hauing depoſed Chriſt. He doth in word confeſſe that he is Chriſts vicar: but in very deed after that he hath by a beautiful baniſhment ſent Chriſt into the heauēs, he taketh to himſelf al his power. For Chriſt reigneth by the doctrine of his goſpel alone, which is wickedly troden vnderfoot by this abominable idol. But let vsus remember that this ſhalbe the lawfull eſtate of the church among vsus, if we doe all in generall obey Chriſt the king of kings,Ioh. 10.16, that there may be one ſheepfold & one ſhepheard.

17 That thoſe which remain may ſeek. Iames added this word ſeek▪ by way of expoſition, which is not found nor read in the prophet: & yet it is not ſuperfluous: becauſe to the end wee may be numbred among the people of god, & that he may take vsus for his owne, we muſt on the otherſide be incouraged to ſeek him. And it is to be thought that Luke did ſummarily cōprehend thoſe things wherof Iames did diſpute in his owne language among the Iewes: wherby it came to paſſe that the expoſitiō of the matter was mixed with the words of the prophet. In ſteed of the reliques of the Gētiles which Amos vſeth, Luke out of the Greek tranſlatiō (which was more familiar) putteth the reſt of the men in the ſame ſenſe: to wit, that ther muſt go before the purging of the filthines of the world, a cutting, pruning, or paring as it came to paſſe. And this doctrine muſt be alſo applied vntounto our time. For becauſe the corruption of the worlde is worſe, thē that it can be wholy brought to obey Chriſt, he bloweth away with diuers fannes of tribulations the chaff and weedes, that he may at length gather vntounto himſelf that which ſhall remaine.

18. Knowen from the beginning. This is a preuention to put away the hatred which might hauehave riſen vppon the noueltie. For the ſodaine change might hauehave beene ſuſpected: and therefore did it trouble weake minds. Therfore Iames preuenteth, ſhewing that this was no new thing with god, though it fell out ſodainly otherwiſe then mē thoght. Becauſe god ſaw before the world was created, what he wold do, & the calling of the Gentiles was hidden in his ſecret counſell. Whereupon it followeth that it muſt not be eſteemed according to the ſenſe of man. Furthermore Iames hath reſpect vntounto the wordes of the prophet, when he affirmeth that God who ſhould do all theſe things, was alſo the authour of the propheſie. Therefore his meaning is, that ſeeing god ſpeaketh by his prophet: he ſaw then, yea from the very beginning, that neither vncircū ciſion nor any thing els ſhould let him, but that he would choſe the Gentiles into his family. Neuertheles ther is comprehended vnderunder this a general exhortation, that men do not take vponupon them to meaſure with the ſmall meaſure of their wit,Rom. 11.33 the workes of God, the reaſon whereof is oftentimes knowen to none but to himſelf. But rather let them crie being aſtonied, that his wayes are paſt finding out, and that his iudgementes are too deepe a deapth.

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

20 But that we muſt write vntounto them that they abſtaine from the filthineſſe of Images, and from fornication, and from ſtrangled and from blood,

21 For Moſes of olde time, hath thoſe in eueryevery citie which preach him, when he… is read in the Synagogues eueryevery Sabboth day.

19 That we must not trouble. He denieth that the Gentiles muſt be driuen from the Church through the diſagreement about ceremonies ſeeing they were admitted by God: yet it ſeemeth contrary to himſelfe, when he denieth that they ought to be troubled, & yet preſcribeth certain rites. The anſwere is eaſie, which I will hereafter more at large proſecute. Firſt, he requireth nothing at their handes, but that which they were bound to do by brotherly concord: ſecondly, theſe precepts coulde no whit trouble or diſquiet their conſciences, after that they knew that they were free before God, and that falſe and peruers religion was takē away, which the falſe Apoſtles ſought to bring in. The queſtion is now, why Iames doth inioyne the Gentiles theſe foure things alone. Some ſay that this was fet from the auncient cuſtom of the fathers, who did not make any couenāt with any people, which they could inforce to obey thē, but vponupon this condition. But becauſe there is no fit authour of that thing brought to light, I leaue it in doubt & vndecided. But heere appeareth a manifeſt reaſon why they gaue particular cōmādement cō cerning things offred to Idols, blood, & that which was ſtrangled. They were in deed of thēſelues things indifferent: yet ſuch as had ſom ſpecial thing in thē, more thā other rites of the law. We know how ſtraitly the Lord cōmandeth to eſchew thoſe things which are contrary to the externall profeſſion of faith, & wherin there is any appearance or ſuſpitiō of Idolatry. Therfore leaſt there ſhould any blot of ſuperſtitiō remain in the gentiles, & leaſt the Iewes ſhould ſee any thing in thē which did not agree with the pure worſhip of god, no maruel if to auoid offēce they be commaunded to abſtaine from things offered to Idols. The worde aliſgema which Luke vſeth doth ſignifie all maner of profanation: therfore I hauehave not changed the common tranſlation, which hath pollution or filthines. Yet it is ſometime taken for ſacrifices: which ſenſe ſhoulde not diſagree with Iames his purpoſe, & peraduenture it ſhall be more plaine and naturall ſo to expounde it in this place: becauſe where Luke doeth ſhortly after repeat the ſame decree, he will put Idolothyta, or thinges ſacrificed to Idols. As concerning blood and that which was ſtrangled not only the Iewes were forbidden by the law of Moſes to eat them:Deut. 12.23▪ Gen. 9.4. but this law was giuen to all the world after the flood, whereby it came to paſſe that thoſe which were not quite growen out of kinde, did loath blood. I do not only ſpeake of the Iewes but of many of the Gentiles. I confes in deed that euen that commandement was but temporal: yet notwithſtā ding it was extēded farther then vntounto one people. No maruell therfore if ther might ariſe greater offence thereupō, which to cure ſeemed good to the apoſtles. But there ariſeth a harder queſtion concerning fornication: becauſe Iames ſeemeth to reckon the ſame among things indifferent, whereof they muſt beware only in reſpect of offence. But there was another cauſe for which he placed fornicatiō among thoſe things which were not of thēſelues vnlawfull. It is wel knowen what vnbrideled libertie to run a whoring did reigne & rage eueryevery where: and this diſeaſe had gotten the vpper hand principally among the men of the Eaſt countrie: as they be more giuen to luſt: aſſuredly the faith and chaſtitie of wedlocke was neuer leſſe obſerued and kept any where then among them. Moreouer, hee doeth not intreat indifferently in my iudgement in this place, of all maner fornication or whoredome, as of adulterie and wandring and vnbrideled luſts, whereby all chaſtitie is violate and corrupt: but I think he ſpeaketh of concubineſhip as they call it: which was ſo cō mon among the Gentiles, that it was almoſt like to a lawe. Therefore whereas Iames reckoneth vp a common corruptiō among things which are of thēſelues not corrupt, there is therein no inconuenience: ſo that we know that it was not his meaning to place thoſe things in one order which are very far vnlike among thēſelues, For wheras vnclean men do thereby colour and cloke their filthineſſe, they may eaſily bee refuted. Iames ſaith, they coupled eating of blood with whoredome: but doth he compare them together as thinges that are like, at leaſt which diſagree not in any point. Yea he doth only reſpect the wicked and corrupt cuſtome of men, which was fallen away from the firſt law and order of nature appointed by God. As concerning the iudgement of god the knowledge thereof muſt be fet out of the continual doctrin of the ſcripture: & it is nothing doutful what the ſcripture ſaith: to wit, that whoredom is accurſed before God, and that the ſoule and body are thereby defiled that the holy temple of God is polluted, & Chriſt is rent in peeces: that God doth dayly puniſh whoremongers, and that he will once pay them home. The filthineſſe of whooredome which the heauenly iudge doth ſo ſore condemne, can be couered with no cloakes by the patrons of whoredome, how wittie and eloquent ſoeuer they be.

21 For Moſes hath. This place in my iudgement hath been badlie expounded, and drawne into a contrary ſenſe. For interpreters thinke that Iames added this, becauſe it wer ſuperfluous to preſcribe any thing to the Iewes, who were well acquainted with the doctrine of the lawe, & to whō it was read eueryevery Sabboth day: and they picke out this meaning, Let vsus be content to require theſe few things at the hands of the Gentiles, which are not accuſtomed to beare the yoke of the lawe: as touching the Iewes, they hauehave Moſes out of whom they may learne more. Some doe alſo gather out of this place, that circumciſion with his appurtenances ought to be obſerued euen at this day among the Iewes. But they reaſon vnfitly and vnskilfully, though that expoſition which I hauehave ſet downe were true. But Iames had a farre other meaning; to wit, he teacheth that it cānot be, that ceremonies cā be aboliſhed ſo quickly as it were at the firſt daſh: becauſe the Iewes had now a long time been acquainted with the doctrine of the lawe, and Moſes had his preachers: therefore it ſtood them vponupon to redeeme concord for a ſhort time, vntil ſuch time as the libertie gotten by Chriſt, might by little & little appear more plainely: this is that which is ſaid in the common prouerb, that it was meete that the old ceremonies ſhould be buried with ſome honor. Thoſe who are skilfull in the Greek toung ſhall know that that laſt member, When he is read eueryevery Sabboth day in the Synagogues, was by mee changed not without cauſe, for auoiding of doubtfulnes.

22 Then it ſeemed good to the apoſtles & Elders with the whole church, to ſend choſen men of them to Antioch with Paul and Barnabas, Iudas ſirnamed Barſabas, and Silas, chief men among the brethren.

23 Sending letters by their hands after this forme: The Apoſtles and Elders and Brethren, to thoſe brethren which are at Antioch, & in Syria, and Cilicia which are of the Gentiles, greeting,

24 Becauſe we hauehave heard that certaine which went out from vsus hauehave troubled you with wordes, ſubuerting your ſoules, commanding you to be circumciſed, and to keep the law, to whom we gaue no commandement,

25 It ſeemed good to vsus being gathered together with one mind, to ſende choſen men to you, with our beloued Barnabas and Paul:

26 Men which hauehave vētured their ſoules for the name of our Lord Ieſus Chriſt.

27 Therfore we hauehave ſent Iudas & Silas, who ſhall alſo tell you the ſame things by worde of mouth.

28 For it ſeemed good to the holy ghoſt and vsus, to lay no greater burthen vppon you then theſe neceſſarie things.

29 That ye abſtaine from thoſe things which are ſacrificed to Images, and from blood, & from that which is ſtrangled; and from fornication: from which things if you ſhall keep your ſelues, yee ſhal do wel. Fare ye well.

22 It pleaſed the Apoſtles. That tempeſt was made calme not without the ſingular grace of god, ſo that after the matter was throughly diſcuſſed, they did all agree togeather in ſounde doctrine. Alſo the modeſtie of the common people is gathered by this, becauſe after that they had referred the matter to the iudgement of the apoſtles & the reſt of teachers, they do now alſo ſubſcribe to their decree: & on the other ſide, the apoſtles did ſhew ſome token of their equitie, in that they ſet downe nothing concerning the common cauſe of al the godly, without admitting the people. For aſſuredly this tyrannie did ſpring frō the pride of the paſtours, that thoſe things which appertain vntounto the common ſtate of the whol church, are ſubiect (the people being excluded) to the wil, I wil not ſay luſt, of a few. We know what a hard matter it is to ſuppreſſe the ſlanders of the wicked, to ſatisfie moſt men who are churliſh and froward, to keep vnderunder the light & vnskilful, to wipe away errors conceiued, to heal vp hatred, to appeaſe cōtētions, to aboliſh falſ reports. Peraduēture the enemies of Paul & Barnabas might hauehave ſaid, that they had gotten letters by fair and flattering ſpeeches: they might hauehave inuented ſom new cauill: the rude and weake might by and by hauehave beene troubled. But when chiefe men come with the letters, that they may grauely diſpute the whole matter in preſence, all ſiniſter ſuſpition is taken away.

24 Certain which went out frō vsus. We ſee that there was no reſpect of perſons among theſe holy men: which doth alwayes corrupt ſound & right iudgements. They confes that there wer knaues of their own cōpany: & yet they do no whit flatter thē, or through corrupt fauour incline to couer their error, yea rather in condemning them freely, they ſpare not euen thēſelues. And firſt they pluck frō their faces that viſure, which they had abuſed, to deceiue withal. They boaſted that they were priuie to the meaning of the apoſtles: the apoſtles reproue them & condemn them of & for lying in that falſe pretence: when they vtterly denie that they did cōmand any ſuch thing: againe, they accuſe them far more ſharply, that they trobled the church, & ſubuerted ſouls. For by this means thei bring them in contempt & deteſtation with the godly, becauſe they cānot be admitted but to their deſtruction. But falſe teachers are ſaid to ſubuert ſoules, becauſe the truth of god doth edifie or build them vp, and ſo this ſpeech containeth a general doctrine, vnleſſe we will willingly hauehave our ſoules drawen headlong frō being any longer temples of the holy ghoſt, & vnleſſe we deſire their ruine, we muſt beware of thoſe, which go about to lead vsus away from the pure goſpel. That which they ſay touching the keeping of the law, doth only appertain vntounto ceremonies: thogh we muſt alwaies remember, that they did ſo intreat of ceremonies, that both the ſaluation, and alſo the righteouſnes of men did therein conſiſt. For the falſe apoſtles did command that they ſhould bee kept, as if righteouſnes came by the law, and ſaluation did depend vponupon workes.

25 With our beloued Barnabas & Paul. They ſet theſe praiſes againſt the ſlanders wherwith the falſe apoſtles had aſſayed to bring Paul & Barnabas out of credit. And firſt to the end they may remooue the opinion of diſagreement which had poſſeſſed the minds of many, they teſtifie their conſent: ſecondly, they commend Paul & Barnabas for their feruentnes in zeale, & moſt manlike courage, that they wer not afraid to venture or lay down their ſoules for Chriſts ſake. And this is an excellent vertue in a miniſter of the goſpel, & which deſerueth no ſmal praiſe, if he ſhal not only be ſtout and couragious to execute the office of teaching: but alſo be readie to enter danger which is offered in defence of his doctrine. As the Lorde doth thus trie the faith and conſtancie of thoſe which bee his: ſo he doth as it were make them noble with the enſignes of vertue, that they may excell in his church. Therefore Paule holdeth foorth the marks of Chriſt which he did bear in his body, as a buckler to driue back thoſe knaues which did troble his doctrin.Gal. 6.17. And thogh it do not ſo fal out with moſt ſtout and couragious teachers & preachers of the goſpel, that they ſtriue for the Goſpel vntill they come in danger of life, becauſe the matter doth not ſo require: yet is this no let but that Chriſte may purchaſe authoritie for his martyrs, ſo often as he bringeth them into worthie & renowmed cōflicts. Neuertheles, let euē thoſe who are not inforced to enter cumbat by any neceſſity, be redy to ſhead their blood if god ſee it good at any time that it ſhould be ſo. But the apoſtles commende the fortitude of Paul & Barnabas only in a good cauſe, becauſe if it wer ſufficient to enter dangers manfully, the martyrs of Chriſte ſhoulde nothing differ from troubleſome & frenſie men, from cutters and royſters. Therefore Paul and Barnabas are commended, not becauſe they laid open themſelues ſimply to dangers, but becauſe they refuſe not to die for Chriſtes ſake. Peraduenture alſo the apoſtles meant to nip thoſe knaues by the way, who hauing neuer ſuffered any thing for Chriſtes ſake, came out of their rouſt and dainties to trouble the churches, which coſt the couragious ſouldiars of Chriſt deerely.

28 It ſeemed good to the holy ghoſt and to vsus. Whereas the Apoſtles and Elders match & ioyn themſelues with the holy ghoſt, they attribute nothing to themſelues apart therein: but this ſpeech importeth as much as if they ſhould ſay, that the holy ghoſt was the captaine, guide & gouernour: and that they did ſet downe and decreed that which they write as he did indite it to them. For this maner of ſpeeche is vſed commonly in the ſcripture: to giuegive the miniſters the ſecond place after that the name of God is once expreſſed. When it is ſaid that the people beleeued God and his ſeruant Moſes, faith is not rent in peeces, as if it did addict it ſelf partly to God & partly to mortall man. What then? to wit, whereas the people had God for the ſole author of their faith, they beleeued or gaue credence to his miniſter from whom he could not be ſeparate. Neither could they otherwiſe beleeue god, then by beleeuing the doctrine ſet before thē by Moſes:Exo. 14.31. as they did ſhake off the yoke of God, after that they had once reiected & deſpiſed Moſes. Wherby the wickednes of thoſe mē is alſo refuted, who making boaſt of faith with full mouth, do no leſſe wickedly then proudly contemne the miniſterie. For as it wer a ſacrilegious partition, if faith ſhould depend euen but a very little vponupon man: ſo thoſe men do openly mock god, who feign that they hauehave him to be their teacher, when they ſet nought by the miniſters by whom he ſpeaketh. Therfore the apoſtles deny that they inuēted that decree of their own brain which they deliuer to the Gentiles, but that they wer onelyonly miniſters of the Spirit, that they may with the authoritie of god make them cōmendable which (proceeding frō him) they do faithfully deliuer. So whē Paul maketh mention of his goſpel, he doth not enforce vponupon thē a new goſpel, which is of his owne inuenting, but hee preacheth that which was committed to him by Chriſte.

And the papiſtes are doltiſh who go about out of theſe words to proue, that the Church hath ſome authoritie of her owne: yea they are contrarie to themſelues. For vnderunder what colour do they auouch that the Church cannot erre: ſaue onelyonly becauſe it is grounded immediatlie by the holy ſpirit? Therefore they crie out with open mouth that thoſe thinges bee the oracles of the ſpirit, which wee proue to be their owne inuentions. Therefore they do fooliſhly vrge this clauſe, It ſeemed good to vsus, becauſe if the Apoſtles decreed any thing apart from the Spirit, that principall maxime ſhall fall to ground, That Councels decree nothing but that which is indited by the Spirit.

Beſides theſe neceſſarie things. The Papiſts doe frowardly triumph vnderunder colour of this worde, as if it were lawfull for men to make Lawes which may lay neceſſitie vponupon the cōſcience. That (ſay they) which the church commaundeth muſt be kept vnderunder paine of mortall ſinne: becauſe the Apoſtles ſay that that muſt neceſſarily be obſerued which they decree. But ſuch a vaine cauill is quickly anſwered. For this neceſſitie reached no farther than there was any danger leaſt the vnitie ſhoulde bee cut a ſunder. So that to ſpeake properly, this neceſſitie was accidental or externall: which was placed not in the thing it ſelfe, but onelyonly in auoiding of the offence, which appeareth more plainely by aboliſhing of the decree. For Lawes made concerning thinges which are of themſelues neceſſarie, muſt be continual. But we know that this Law was foredone by Paul, ſo ſoone as the tumult and contention was once ended,Rom. 14.14. 1. Cor. 10.25 when he teacheth that nothing is vncleane, and when he granteth libertie to eat all manner meates, yea euen ſuch as were ſacrificed to Idols. Wherfore in vaine doe they gather any cloake or colour out of this worde, to binde mens conſciences, ſeeing that the neceſſitie ſpoken of in this place, did onelyonly reſpect men in the externall vſe, leaſt there ſhould any offence riſe thereupon: and that their libertie before God might ſtand whole and ſound. Alſo in vaine do they gather out of al the whole place, and in vaine do they go about out of the ſame to proue that the church had power giuen to decree any thing contrary to the word of God. The Pope hath made ſuch lawes as ſeemed beſt to him contrary to the word of God, whereby he meant to gouerne the Church: and that not tenne or twentie, but an infinite number: ſo that they do not onelyonly tyrannouſly oppreſſe ſoules: but are alſo cruell torments to vex and torment thē. To the ende the hyred brablers of the Pope may excuſe ſuch crueltie, they do obiect that euen the Apoſtles did forbid the Gētiles that which was not forbidden in the word of God. But I ſay flatly that the Apoſtles added nothing vntounto the word of God. Which ſhall plainely appeare, if we liſt to marke their drift. I ſaid of late that they meant nothing leſſe then to ſet downe a perpetuall law, whereby they might bind the faithfull. What then? They vſe that remedy which was fit for the nouriſhing of brotherly peace and concorde among the Churches: that the Gentiles may for a time applie themſelues to the Iewes. But if we wil grant any thing, we muſt aſſuredly confeſſe that this is according to the word of God, that louelove beare the ſway in things indifferent: that is, that the externall vſe of thoſe things which are of themſelues free, be bent vntounto the rule of charitie. In ſumme, if louelove be the bonde of perfection and end of the Law, if God commande that wee ſtudie to preſerue mutuall vnity among our ſelues, and that eueryevery man ſerue his neighbour to edifie: no man is ſo ignorant which doeth not ſee that that is contained in the word of God, which the Apoſtles commaunde in this place: onelie they applie a generall rule to their time. Furthermore let vsus remember that which I ſaid before, that it was a politike Lawe, which coulde not inſnare the conſcience, neither bring in any feigned worſhippe of God: which two vices the ſcripture condemneth eueryevery where in mens traditions. But admit we ſhould grant (which is moſt falſe) that that did not accorde with the word of God which was decreed in that councell: yet that maketh nothing for the Papiſts. Let the Councels decree any thing contrarie to the expreſſe worde of God, according to the reuelation of the Spirite: Yet none but lawfull Councels may hauehave this authoritie giuen them. Then let them prooue that their Councels were godlie and holie, to the decrees whereof they will hauehave vsus ſubiect. 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 paſſe not the boundes of the worde of God, when they ſet downe an externall Lawe as time requireth, whereby they may reconcile the Churches among themſelues.

30 Therefore when they were let goe they came to Antioch, and when they had aſſembled the multitude togither, they deliuered the Epiſtle.

31 Which when they had read, they reioyced ouer the conſolation.

32 And Iudas and Silas, ſeing they were alſo Prophets, did with many wordes“or they did comfort. exhort the brethren, and ſtrengthned them.

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

34 But it ſeemed good to Silas to ſtay there.

35 And Paul and Barnabas ſtaied at Antiochia, teaching and preaching with many mee the word of the Lord.

30 When the multitude was gathered. This was the moſt lawfull kinde of dealing to admit the whole multitude vntounto the reading of the Epiſtle. For if there fall out any controuerſie in the doctrine of faith, it is meet that the iudgement bee referred ouer vntounto the learned and godly & 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 ſuertie what they muſt hold, the godly and learned teachers muſt make known to the whole Church, what they hauehave ſet downe out of the worde of God. For there is nothing more vnfitting for holie and Chriſtian order, than to driue away the bodie of the people from common doctrin as if it were a heerd of ſwine: as they vſe to do vnderunder the tyrannie of popery. For becauſe the Pope & the horned biſhops did think that the people woulde neuer bee obedient ynough, vntill they were brought into groſſe ignorance, they imagined that this was the beſt ſummarie of faith, to know nothing but to depend wholy vponupon their decrees. But on the contrarie there muſt be a meane obſerued, that lawfull gouernments may continue, and that on the otherſide, the people may hauehave that liberty which vntounto them belongeth, leaſt they be oppreſſed like ſlaues.

31 They reioyced ouer the conſolation. Seing that the Epiſtle is ſo ſhort, and containeth nothing but a bare narration, what conſolation coulde they hauehave by it? But we muſt note, that there was no ſmall matter of conſolation therein, becauſe when they knewe 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. Seing there went a falſe report about, that all the Apoſtles were againſt Paul and Barnabas, this ſame had ſhaken ſome who were too light of beliefe: manie did ſtand in doubt: the wicked abuſed this occaſion to ſpeak euil: otherſome were pricked forward with louelove of noualty and with curioſitie, and one was ſet againſt another. But now after that they ſee that the iudgement of the firſt Church doth agree with the doctrine of Paul and Barnabas, they obtaine that for which the children of God ought moſt to wiſh, that being eſtabliſhed in the right faith, and being of one mind among themſelues, they may with quiet mindes hauehave peace one with another.

32 Iudas and Silas. Theſe two brethren were ſent for this cauſe, that they might alſo teſtifie the ſame thing by word which was contained in the letters, and more alſo. Otherwiſe the Apoſtles woulde not hauehave ſent ſuch ſhort letters concerning ſo great and weightie a matter: and they would hauehave alſo ſpoken ſomewhat touching the myſteries of faith, and would hauehave made ſome long exhortation, wherein they would hauehave perſwaded them vntounto the ſtudie of godlineſſe. Nowe Luke ſheweth ſome farther thing by them done: to wit, that being furniſhed with the gift of Prophecie, they edifie the Church in generall, as if he ſhoulde ſay, they did not onelyonly doe their duetie faithfullie in the cauſe which was nowe in hande: but they did alſo take good and profitable paines in teaching and exhorting the Church. And we muſt note that he ſaith that they exhorted the Church becauſe they were Prophetes: for it is not a thing common to all men to enter ſuch an excellent function. Therefore we muſt beware leaſt any man paſſe his bounds: as Paul teacheth 1. Cor. 7. and Epheſians 4.1. Cor. 7.20. Epheſ. 4.1. that eueryevery one keepe himſelfe within the meaſure of grace receiued. Wherefore it is not in vaine that Luke ſaith that the office of teaching is peculiar: leaſt any man through ambition being voide of habilitie, or through raſh zeale, or through anie other fooliſh deſire coueting to put out his heade, trouble the order of the Church.

They were Prophets. Whereas the worde hath diuerſe ſignifications, it is not taken in this place for thoſe prophets to whom it was graunted to foretell things to come: becauſe this title ſhould come in out of ſeaſon when hee intreateth of another matter: but Luke his meaning is that Iudas and Silas were indued with excellent knowledge and vnderſtanding of the myſteries of God, that they might be good interpreters of God: as Paul in the forteenth of the firſt to the Corinthians, when he intreateth of the prophecie,1. Cor. 14.3. and preferreth it before al other gifts, ſpeaketh not of foretelling of things to come: but he commendeth it for this fruit, becauſe it doth edifie the Church by doctrine, exhortation, & conſolation. After this manner doth Luke aſſigne exhortation to the Prophets, as being the principall point of their office.

33 They were let goe in peace. That is, when they departed, the brethren in taking their leaue of them, did wiſh them well, as friends vſe to doe. And there is Synecdoche in this member: becauſe the one of the two did onelyonly returne to Ieruſalem. And in the text there is a correction added immediatly, that it ſeemed good to Silas to tarrie there: but when Luke ioyneth them both togither, his meaning is onelyonly to declare that the Church was quiet before they thought vppon any returning. At length he addeth that Paul and Barnabas ſo long as they were at Antioch gaue themſelues to teaching, and did continue in this work: and yet did they giuegive place to many mo. Whereby it appeareth that they had al one & the ſame deſire without grudging, ſo that they ioined hād in hand to doe good. Though it ſeemeth that he maketh mention of many moe of ſet purpoſe, leaſt we ſhould thinke that after that Paul and Barnabas were departed, that Church was deſtitute, which did floriſh in aboundance of teachers. Moreouer the bleſſing of God which began ſtreightway to appeare againe in that Church, is now againe commended and extolled, which Church Satan went about by his miniſters miſerably to ſcatter and lay waſt.

36 And after a few daies Paul ſaid to Barnabas, Returning let vsus now viſit our brethren throughout all Cities wherein we hauehave preached the word of the Lord, and ſee how they doe.

37 And Barnabas counſailed to take Ihon whoſe ſyrname was Marke:

38 But Paul beſought him that he which ſlid backe from them in Pamphilia, and had not gone with them to the worke, might not bee taken to their companie.

39 And the contention waxed ſo hot betweene them, that they parted companie: and Barnabas hauing taken to him Marke, ſailed to Cyprus.

40 But Paul hauing choſen Silas iorneyed, being committed to the grace of god by the brethren.

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

36 Let vsus viſit our brethren. In this hiſtorie we muſt firſt note how carefull Paul was for the Churches which he had ordained. Hee laboureth in deed at Antiochia profitablie: but becauſe hee remembred that hee was an Apoſtle ordained of God, and not the paſtour of one particular place, hee keepeth the courſe of his calling. Secondly, as it did not become him to be tied to one place, ſo he thinketh with himſelfe that he was bound to all whom he begat in the Lord: therefore he will not ſuffer them to want his helpe. Moreouer the worke that was begunne in thoſe places could not be neglected, but it woulde ſhortly after decay. Yet it is to be thought that Paul ſtayed ſtil in the Church of Antiochia, vntill he ſaw the eſtate thereof well ordered, and concord eſtabliſhed. For we knowe and trie what great force principall Churches hauehave to keepe other leſſer Churches in order. If there ariſe any tumult in an obſcure ſtreete, or if there fal out any offence, the rumour goeth not ſo far, neither are the neighbours ſo much mooued. But if any place be excellent, it cannot quaile without great ruine: or at leaſt but that the leſſer buildings ſhalbe therewith ſore ſhaken both far and wide. Therefore Paul in ſtaying a time at Antioch did prouide for other Churches: and ſo we muſt no leſſe looke vntounto his wiſdome than his diligence in this example: becauſe oftentimes the immoderate heat of the Paſtours in going about matters, doeth no leſſe hurt than their ſluggiſhnes.

How they doe. Paul knewe that amidſt ſo great lightneſſe and inconſtancie of men, and as their nature is inclined to vice, if there be any thing well ordered among them it doeth ſeldome continue ſtable & for any long time: and eſpecially that Churches doe eaſily decay or growe out of kind vnleſſe they be looked too continually. There ought nothing vnderunder heauen to bee more firme, than the ſpirituall building of faith, whoſe ſtabilitie is grounded in the very heauen, yet there be but fewe in whoſe mindes the worde of the Lorde doth throughly take liuely roote: therefore firmnes is rare in men. Againe, euen thoſe who hauehave their anchor firmely fixed in the trueth of God, doe not ceaſe notwithſtanding to be ſubiect to diuerſe toſſings: wherby though their faith be not ouerturned yet hath it neede of ſtrengthning that it may be vnderpropped and ſtayed. Moreouer we ſee how ſathan doeth aſſault, and with what ſubtile ſhiftes hee goeth about priuily to pull downe ſometimes whole Churches, ſometimes eueryevery one of the faithfull particularly. Therefore it is not without cauſe that Paul is ſo carefull for his ſcholars, leaſt they behaue themſelues otherwiſe, then is to be wiſhed: and therefore is hee deſirous in time to preuent, if there be any inconuenience riſen: which cannot be vntill he hauehave taken view.

37 And Barnabas gaue counſell. Luke doth here ſet downe that doleful diſagreement, which ought to make all the godly afraid for iuſt cauſes. The ſocietie of Paul and Barnabas was conſecrated by the heauenly oracle. They had long time laboured being of one mind, vnderunder this yoke whereunto the Lord had tied them: they had by many e…eriences tried the excellent fauour of God. Yea that wonderful ſucceſſe mentioned heretofore by Luke, was a manifeſt bleſſing of God. Though they had bin almoſt drowned ſo often in ſo many tempeſtes of perſecution, and were ſet vponupon ſo ſore by infinite enimies: though domeſticall ſedition were eueryevery where kindled againſt them, yet they were ſo farre from being pulled in ſunder, that their agreement was then moſt of al tried. But now for a light matter, and which might eaſily hauehave bin ended, they breake that holy bond of Gods calling. This could not fall out without great perturbance to al the godly. Seing that the heat of the contention was ſo great and vehement in theſe holy men, who had long time accuſtomed themſelues to ſuffer all things: what ſhall befall vsus, whoſe affections being not as yet ſo brought to obey God, do oftentimes rage without modeſtie? Seing that a light occaſion did ſeperate them, who had long time amidſt ſo great trials retained vnity holily, how eaſily may ſatan cauſe thoſe to be diuided, who hauehave either none or at leaſt a colde deſire to foſter peace? What great pride was it for Barnabas, who had no more honorable thing than to be Paul his companion, that he might behaue himſelfe like a ſonne toward his father, ſo ſtubbernely to refuſe his counſell? Peraduenture alſo ſome might thinke that Paul was not very courteous in that hee did not forgiue a faithfull helper this fault. Therefore we be admoniſhed by this example, that vnleſſe the ſeruants of Chriſt take great heed, there be many chinkes through which Satan will creepe in, to diſturbe that concorde which is among them. But nowe we muſt examine the cauſe it ſelfe. For ſome there bee who lay the blame of the diſagreement vppon Paule: and at the firſt hearing, the reaſons which they bring ſeeme probable. Iohn Marke is reiected, becauſe he withdrew himſelfe from Pauls companie: but hee fell not away from Chriſt. A yong man being as yet vnacquainted with bearing the croſſe, returned home from his iorney. He was ſomewhat to be born with for his age: being a freſhwater ſoldiar he fainted in troubles euen at the firſt daſh: he was not therefore about to bee a ſlothfull ſoldiar during his whole life. Now foraſmuch as his returning to Paul is an excellent teſtimony of repentance, it ſeemeth to be a point of diſcourteſie to reiect him. For thoſe muſt bee handled more courteouſly, who puniſh thēſelues for their owne offences of their own accord. There were alſo other cauſes which ought to hauehave made Paul more courteous. The houſe of Iohn Mark was a famous Inne:Sup. 12.12. his mother had intertained the faithful in moſt greeuous perſecution: when Herod & al the people were in a rage, they were wont to hauehave their ſecreat meetings there: as Luke reported before. Surely he ought to hauehave borne with ſuch a holy & couragious woman, leaſt immoderate rigor ſhould alienate her: ſhe was deſirous to hauehave her ſon addicted to preach the goſpel, now what a great griefe might it hauehave bin to her, that his pains & induſtry ſhould be refuſed for one light fault? & now wheras Iohn Mark doth not only bewayle his fault, but in very deed amend the ſame: Barnabas hath a faire colour why he ſhould pardon him. Yet we may gather out of the text, that the Church did allow Pauls counſel. For Barnabas departeth and with his companion hee ſaileth into Cyprus. There is no mention made of the brethren: as if he had departed priuily without taking his leaue. But the Brethren commend Paul in their prayers to the grace of God: whereby appeareth thar the Church ſtoode on his ſide. Secondly whereas God ſhoweth forth the power of his Spirit in bleſſing Paul, & doth bleſſe his labours with happy ſucceſſe of his grace, & leaueth Barnabas as it were buried, there may a probable reaſon bee drawne thence, that it pleaſed him that ſuch an example of ſeueritie ſhould be ſhewed. And ſurely the offence of Ihon Mark was greater then it is commonly taken for. He ſlid not backe in deed from the faith of Chriſt: yet did he forſake his calling, and was a reuolt from the ſame: therefore it was a matter which might hauehave giuen euill example, if he had bin ſtreightway receiued again into the calling, from which he was ſlid backe. He had giuen himſelfe ouer to ſerue Chriſt vponupon this condition, that he ſhould be free no longer. It was no more lawfull for him to break his promiſe made in this behalfe, than it is for a husbande to leaue his wife, or for a ſon to forſake his father. Neither doth infirmitie excuſe his vnfaithfulnes, whereby the holineſſe of the calling was violate. And we muſt note that he was not altogither reiected of Paul: he counted him as a brother, ſo he woulde be content with the common order: he refuſed to admit him vntounto the commō function of teaching: from whence he fell filthily through his owne fault. And there is no great difference betweene theſe two, whether he which hath offended be quite excluded from pardon: or he hauehave onelyonly publike honor 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 wel done of Paul & according to the right of diſcipline profitably, not to admit him to be his companion, whoſe inconſtancy he had once tried: but when he ſaw Barnabas ſo importunate, he might hauehave yeelded to his deſire. We ought to make more account of the truth than of the fauor of all the whol world: but it is cōuenient that we ponder wiſely, what great weight there is in the matter which is in hande. For if in a matter of no weight or edification a man vant of his conſtancie, prepare himſelfe for the cōflict, & ceaſe not to defend that vntil the end, wherin he did once take delight: it ſhalbe but fooliſh & peruerſe obſtinacie. There was alſo ſome midle way & meanes whereby Paul might hauehave granted ſomwhat to the importunatneſſe of his fellow in office: and yet hauehave not reuolted from the trueth. It was not for him to flatter Mark, or to cloake 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 ouercome in that matter, which did neither indamage true doctrin, nor indanger mans ſaluation: which I ſay for this cauſe, that we may learne to moderate our deſire euen in the beſt cauſes, leaſt it paſſe meaſure and be too feruent.

Commentary on Acts, Part 2 · Chapter 15

p. 348CHAP. XV.

CHAP. XV.