No More Learning

The knower of the hearts. He applieth this adjunct to God, according to the circumstance of the present matter; and it hath under it a secret contrariety, 97 that men are more addicted to external purity, because they judge according to their gross and earthly sense and under- standing; but God doth look into the heart. Therefore, Peter teacheth that they judge pre- posterously in this matter according to man's understanding, seeing that the inward pureness of the heart alone is here to be esteemed, which we know not. 98 And by this means doth he bridle our rashness, lest, taking to ourselves more than we ought, we murmur against the judgment of God. As if he should say, if thou see no reason of that testimony which God gave them, think with thyself what great difference there is between him and thee. For thou art holden with external pomp according to thy gross nature, which must be abandoned when we come to the throne of God, 99 where the hearts of men are known spiritually. But, in the mean season, we must note a general doctrine, that the eyes of God do not look upon the vain pomp of men, 100 but upon the integrity of men's hearts, as it is written, (Jeremiah 5:3. ) Whereas the old interpreter and Erasmus translate it, that God knoweth the hearts, it doth not sufficiently express that which Luke saith in Greek; for when he calleth God ? ? ? ? ? ? ? ? ? ? ? ? ? , he setteth him against 101 men, who judge rather for the most part by the
? 96
97
98
99
100
101
"Exegetice," exegetically.
"Tacita antithesis," a tacit antithesis.
"Quae nobis occulta est," which is hidden from us. "Ad coeleste tribunal," to the heavenly tribunal.
"Operum," of works.
"Eum opponit," he opposes him to, or contrasts him with.
38
Acts 15:6-11
? outward appearance; and therefore they may be ? ? ? ? ? ? ? ? ? ? ? ? ? ? , or knowers of the face, if they be compared with God.
9. And he put no difference. There was indeed some difference, because the Gentiles who were uncircumcised were suddenly admitted unto the covenant of eternal life; whereas the Jews were prepared by circumcision unto faith. But Peter's meaning is, that they were both chosen 102 together by God unto the hope of the same inheritance, and that they were extolled into the like degree of honor, that they might be the children of God and members of Christ, and, finally, the holy seed of Abraham, a priestly and princely generation. Whereupon it followeth, that they cannot without sacrilege be counted unclean, sithence God hath chosen them to be a peculiar people, and hath consecrated them to be holy vessels of his temple. For the wall of separation being pulled down, whereby the Gentiles and Jews were divided among themselves, he hath joined the Gentiles to the Jews, that they might grow together into one body, (Ephesians 2:14;) and that I may so say, he hath mixed circum- cision and uncircumcision together, that as well those of the household as strangers may be one in Christ, and may make one Church; and that there may not be any longer either Jew or Grecian.
Seeing that by faith he hath purified. This member is answerable to that former adjunct which he applieth to God; as if he should say, that God, who knoweth the hearts, did inwardly purge the Gentiles, when he vouchsafed to make them partakers of his adoption, that they might be endued with spiritual cleanness. But he addeth farther, that this purity did consist in faith. Therefore he teacheth, first, that the Gentiles have true holiness without ceremonies, which may suffice before God's judgment-seat. Secondly, he teacheth that this is attained unto by faith, and from it doth it flow. In like sort, Paul gathereth, that uncircumcision doth not hinder a man but that he may be counted holy and just before God, (Romans 4:10;) because circumcision did follow after righteousness in the person of Abraham, and by order of time it was latter, [posterior. ]
But here ariseth a question, whether that purity which the fathers had in times past were unlike to that which God gave now to the Gentiles? For it seemeth that Peter distinguisheth the Gentiles from the Jews by this mark, because, being content with the cleanness of the heart alone, they need no help of the law. I answer, that the one of them differ from the other, not in substance, but in form, [only. ] For God had respect always unto the inward cleanness of the heart; and the ceremonies were given to the old [ancient] people only for this cause, that they might help their faith. So that cleanness, as touching figures and exercises, was only for a time, until the coming of Christ, which hath no place among us at this day; like as there remaineth from the very beginning of the world unto the end the same true worship of God, to wit, the spiritual worship; yet is there great difference in the visible form.
? 102 "Utrosque pariter allectos esse," that both were in like manner allured.
39
Acts 15:6-11
? Now, we see that the fathers did not obtain righteousness by ceremonies, neither were they therefore pure before God, but by the cleanness of the heart. For the ceremonies of themselves were of no importance to justify them; but they were only helps, which did accidentally (that I may so term it) purge them; yet so that the fathers and we had the same truth. Now, when Christ came, all that which was accidental did vanish away; and, therefore, seeing the shadows be driven away, there remaineth the bare and plain pureness of the heart.
Thus is that objection easily answered which the Jews think cannot possibly be answered. Circumcision is called the eternal covenant, or of the world, (Genesis 17:13;) therefore, say they, it was not to be abolished. If any man shall say that this is not referred unto the visible sign, but rather unto the thing figured, it shall be well answered; but there is another answer besides this. Seeing that the kingdom of Christ was a certain renewing of the world, there shall no inconvenience follow if he made an end of 103 all the shadows of the law, forasmuch as the perpetuity of the law is grounded in Christ. I come now unto the second member, where Peter placeth the cleanness [purity] of the Gentiles in faith. Why doth not he say, In perfection of virtues, or holiness of life, save only because men have righteousness from another, and not from themselves? For, if men, by living well and justly, should purchase righteousness, or if they should be clean before God by nature, this sentence of Peter should fall to the ground. Therefore, the Spirit doth in these words plainly pronounce that all mankind is polluted, and with filthiness defiled; secondly, that their blots can by no other means be wiped away than by the grace of Christ. For, seeing that faith is the remedy whereby the Lord doth freely help us, it is set as well against the common nature of all men, as against every man's own merits. When I say that all mankind is polluted, my meaning is, that we bring nothing from our mother's womb but mere filthiness, and that there is no righteousness in our nature which can reconcile us to God. Man's soul was indeed endued with singular gifts at the first; but all parts thereof are so corrupt with sin, that there remaineth in it no drop of pureness any longer; therefore we must seek for cleanness without ourselves.
For if any man allege that it may be recovered by merits of works, there is nothing more absurd than to imagine that wicked and coward nature can deserve anything. Therefore, it resteth that men seek elsewhere for that which they shall never be able to find within themselves. And surely it is the office of faith to translate that unto us which is proper to Christ, and to make it ours by free participation. So that there is a mutual relation between faith and the grace of Christ. For faith doth not make us clean, as a virtue or quality poured into our souls; but because it receiveth that cleanness which is offered in Christ. We must also note the phrase, that God purifieth the hearts; whereby Luke doth both make God the author of faith, and he teacheth also that cleanness is his benefit. To make short, he signifieth unto us, that that is given to men by the grace of God which they cannot give to themselves.
? 103 "Nihil esse absurdi si finem. . . imposuerit," there is no absurdity in his having put an end to.
40
Acts 15:6-11
? But forasmuch as we said that faith taketh that of Christ which it transpoureth [transferreth] into us; we must now see how the grace of Christ doth make us clean, that we may please God. And there is a double manner of purging, because Christ doth offer and present us clean and just in the sight of his Father, by putting away our sins daily, which he hath once purged by his blood; secondly, because, by mortifying the lusts of the flesh by his Spirit, he reformeth us unto holiness of life. I do willingly comprehend both kinds of purging under these words; because Luke doth not touch one kind of purging only, but he teacheth that the whole perfection thereof consisteth without the ceremonies of the law.
10. Now, therefore, why tempt ye? This is the other part of the sermon wherein Peter showeth how deadly that doctrine is which Paul's enemies sought to bring in; to wit, which might drown godly souls in despair. He inferreth and gathereth out of the former member, that God is tempted if the Gentiles be enforced to keep the law of necessity; 104 he riseth higher, and pierceth even unto the very fountain. For he reasoneth hitherto, that the Gentiles should have injury done them if there be more required at their hands than God will; and seeing that he made them equal with the holy people, and did vouchsafe them the honor of adoption, it was. an unmeet and inconvenient [absurd] matter that they should be rejected, and so his liberality should be restrained. For he saith last of all, that this faith is sufficient for them, though they want ceremonies. And now he taketh an higher principle, that those who tie men's salvation to the works of the law leave them no good hope; but rather throw the whole world headlong into horrible destruction, if it can obtain salvation by no other means but by keeping the law. With what arguments he proveth this we shall see in their place. As touching the words, seeing the Scripture saith, that God is tempted diverse ways, Peter's meaning is, in this place, that God is provoked as it were of set purpose, when there is an heavier burden laid upon men than they be able to bear; and that his power is brought within bounds 105 when that yoke is bound which he doth loose, which is nothing else but by striving against nature to match ourselves with giants, as they say.
That the yoke should be laid upon their necks. The meaning of the words is plain, that God is tempted when there is laid upon men's consciences a sorer burden than they are able to bear, and by this means the salvation of men's souls is sore shaken; seeing that they must needs by this means be drowned in despair, which cannot be without their destruction. But that injury which is done to God is no whit more tolerable, when as he is robbed of his right that he may not have liberty to deliver us. But we may easily gather out of the thing itself that he doth not speak of the ceremonies only. The servitude of the old training up under the law was hard and laborious; but yet it were too absurd to call it a yoke that cannot be
? 104 "Ad necessitatem servandae logis," to a necessity of observing the law.
105 "Circumscribi," is circumscribed.
41
Acts 15:6-11
? borne; and we know that not only holy men, but also even most hypocrites, did well and exactly accomplish the outward observation of the rites.
Moreover, it were not any hard matter to satisfy the moral law, if it were content with corporeal obedience only, and did not require spiritual righteousness; for it is granted to many to bridle their hands and feet; but to moderate all the affections so that there may reign perfect abstinence and purity, as well in the soul as in the body, this is too hard a matter.
Therefore, those be too foolish who restrain unto ceremonies Peter's words, whereby the weakness of men to perform the righteousness of the heart is expressed; which doth not only far pass their strength, but is altogether contrary to nature. These men were, I warrant you, deceived by one reason, because the question was moved concerning ceremonies only; but they do remember that Peter did more attentively and more wisely consider as became him, what a labyrinth this error (to look to, but light) did bring with it. The false apostles did avouch, that no man could attain unto salvation unless he did keep the ceremonies. If man's salvation be tied to works, it shall be no longer grounded in the grace of Christ, and so, by this means, free reconciliation shall fall flat to the ground. Now, seeing that man's strength is unable to keep the law, all men are subject to the curse which the Lord there de- nounceth against the transgressors; and so, by this means, all men shall come in danger of despair, seeing that they see themselves guilty of eternal death by the law. Peradventure the false apostles understood these things craftily. But Peter pierceth the very fountain, that he may bring to light the deadly poison of that doctrine; and thus must we do, so often as Satan doth craftily thrust in wicked errors.
At this day we seem to some to be too contentious, when as we do so stoutly stand in this, that men must not pray for the dead; for it is both a most ancient custom, neither is it a thing to look to very dangerous, though men pour out superfluous prayer; yet [nay] it is a plausible opinion, because it carrieth some color of human godliness.
Furthermore, unskillful men judge thus, because they seek. not out the head spring. For, if we grant that men may pray for the dead, we must also admit this, that they are now punished by the judgment of God, because they made not satisfaction in this life for their sins. And so, by this means the force of Christ's satisfaction is translated unto the works of men. Secondly, the rule of praying aright is overthrown, if men may pray at all adventure, without the word of God. This is also a greater absurdity than that we ought lightly to pass over it. In sum, we can never give true judgment of any question, unless, having thoroughly ripped up the fountain of that doctrine which is called in question, we deduct all consequences which it bringeth with it. Therefore, it is no marvel if Peter, to the end he may pull the false apostles out (by the ears,) as it were out of their lurking dens, do generally dispute touching the whole law; because he doth nothing else but open the matter itself, whereof the simple
42
Acts 15:6-11
? were ignorant; that they may all see what a deadly doctrine it is, which doth both extinguish the grace of Christ, and drown souls in the horrible dungeon of despair. 106
Neither we nor our fathers. Peter doth not only dispute what men have done indeed,
but what they were able to do; neither doth he speak only of the common riff-raff, 107 but
of the holy fathers. Seeing that he denieth that they were able to bear the yoke of the law, it
is manifest that the law cannot possibly be kept. I know that Jerome's saying is so generally
received, that it is, as it were, an undoubted and most certain maxim, If any man say that it
is a thing impossible to keep the law, let him be accursed; but we must not hearken to any
voice of man which is contrary to the judgment of the Spirit of God. We hear what the
Spirit pronounceth in this place by the mouth of Peter, not concerning the will and works
of men, but touching their ability and power. And hereunto agreeth Paul, affirming that it
was an impossible thing that the law should give us life, forasmuch as it was weak through
the flesh. Indeed, if any man were able to fulfill the law, he should find the life which is there
promised; but forasmuch as Paul denieth that life can be gotten by the law, it followeth that
there is farther and higher righteousness required there than man is able to perform. I confess,
indeed, that Jerome doth not wholly grant to the strength of nature power to fulfill the law,
but partly also to the grace of God, as he doth afterward expound himself, that a faithful
man, holpen by the grace of the Spirit, may be said to be able to fulfill the law. But even that
mitigation is not true. For, if we do weigh the strength of nature only, men shall not only
be unable to bear the yoke of the law, but they shall not be able to move so much as a finger
to perform the least jot of the law. And surely if that be true, that all the cogitations of man's
mind are wicked from his childhood, (Genesis 8:21;) that all the understandings of flesh 108
are enemies to God, (Romans 8:7;) that there is none which seeketh after God, (Psalm 14:3;)
and other such places, which are common in the Scripture, tending to the same end, but
especially which are cited by Paul in the third to the Romans, (Romans 3:11,) man's power
and ability to fulfill the law shall not only be weak and lame, but altogether none to begin. 109
Therefore, we must thus think, that even the very faithful, after they being regenerate by the Spirit of God, do study to attain unto the righteousness of the law, do perform, not- withstanding, but the half, and far less than half, not the whole. For doubtless Peter speaketh not in this place of the epicure 110 or profane men; but of Abraham, of Moses, and of other holy fathers which were the most perfect in the world; and yet he saith that these fainted
? 106 "In horrendae desperationis abyssum," in the abyss of horrible despair.
107 "Vulgo hominum. " of the vulgar.
108 "Carnis sensus," carnal propensities.
109 "Sed ad inchoandum prorsus nulla," but that he shall have no power at all to begin.
110 "Do Epicuro," of Epicurus.
43
under the burden of the law, because it did pass their strength. It is hatefully objected that the Spirit of God is blasphemed when as ability to fulfill the law is taken away from his grace and help; but we may readily answer, because the question is not what the grace of the Spirit is able to do, but what that measure of grace is able to do which God doth divide to every one in this life. For we must always consider what God doth promise to do; neither let us unadvisedly ask this question, whether that can be done which he himself doth testify shall never be, and which he will not have done? He promiseth the grace and aid of the Spirit to the faithful, whereby they may be able to resist the lusts of the flesh, and to subdue them; yet shall they not quite abolish and drive them away. He promiseth them grace, whereby they may walk in newness of life; yet shall they not be able to run so swiftly as the law requireth. For he will have them kept under during their whole life, that they may fly to beg pardon. If it be unlawful to separate from the power of God's counsel, and the order by him set down, it is a foolish and vain cavil, whereby the adversaries go about to burden us, when as they say that we diminish the power of God; nay rather, they transform God, when they hold that his counsel and purpose can be altered.
The Pelagians did in times past, in like sort, burden 111 Augustine. He answereth, that though it be a thing possible that the law should be fulfilled, yet is that sufficient for him, that no man did ever fulfill it, and that the Scripture doth not testify that it shall be fulfilled until the end of the world. By which words he delivereth himself from their importunate subtlety. But there was no cause why he should doubt, but freely and flatly grant that it might be fulfilled, the Holy Ghost being the author. For we must limit the grace of the Spirit, that it may agree with the promises. Furthermore, we have already declared how far the promises reach. There is no man which moveth any question concerning this, whether God be not able if he will to make men perfect; but they dote foolish which separate his power from his counsel, whereof they have an evident and plain testimony in the Scripture. God doth plainly declare a hundred times what he will, and what he hath determined to do: to go any farther is sacrilege.
Jerome was enforced by reason of philosophy to hurl out the thunderbolt of his curse against Peter and Paul; 112 because the laws must be applied unto their hability for whom they be appointed; which, as I confess to take place in man's laws, so I utterly deny that it is good as touching the law of God, which, in exacting righteousness, doth not respect what man is able to do, but what he ought to do.
Though here ariseth a harder question, "Whether the law were not given to this end, that it might enforce men to obey God? And this should be in vain, unless the Spirit of God
111 "Premebant," pressed.
112 "Ut sui anathematis fulmen Petro et Paulo infligeret," to thunder out an anathema against Peter and Paul.
44
Acts 15:6-11
? ? Acts 15:6-11
? should direct the faithful to keep it; and that the solemn protestation of Moses seemeth to put the matter out of doubt, when he saith that he giveth precepts to the Jews, not such as they may read, but indeed fulfill, (Deuteronomy 30:12;) whence we gather that the yoke was laid upon the neck of the Jews when the law was given, that it might make them subject to God, that they might not live as them lusted. " I answer, that the law is counted a yoke two ways. For, inasmuch as it bridleth the lusts of the flesh and delivereth a rule of godly and holy life, it is meet that the children of God take this yoke upon them; but, inasmuch as it doth exactly prescribe what we owe to God, and doth not promise life without adding the condition of perfect obedience, and doth again denounce a curse if we shall in any point offend, it is a yoke which no man is able to bear. I will show this more plainly.
The plain doctrine of good life, wherein God doth invite us unto himself, is a yoke which we must all of us willingly take up; for there is nothing more absurd than that God should not govern man's life, but that he should wander at pleasure without any bridle. Therefore, we must not refuse the yoke of the law, if the simple doctrine thereof be considered. But these sayings do otherwise qualify (that I may so term it) the law.
"He which shall do these things shall live in theme" etc. (Leviticus 18:5. )
Again,
"Cursed is he which continueth not in all things which are written,"
(Deuteronomy 27:26,) that it may begin to be a yoke which no man can bear.
For, so long as salvation is promised to the perfect keeping of the law alone, and every transgression is called into judgment, mankind is utterly undone. In this respect doth Peter affirm that God is tempted, when man's arrogance doth burden the consciences of men with the law; for it is not his purpose to deny but that men must be governed by the doctrine of the law, and so he granteth that they be under the law 113 not simply 114 to teach, but also to humble men with the guilt of eternal death. Considering that that quality was annexed unto doctrine, he affirmeth that the souls of the godly must not be tied with the yoke of the law, because by this means it should of necessity come to pass that they should be drowned in eternal destruction. But, when as not only the grace of the Holy Spirit is present to govern us, but also free forgiveness of sins to deliver and acquit us from the curse of the law; then is that of Moses fulfilled, that the commandment is not above us, (Deuteronomy 30:11;) and then do we also perceive how sweet the yoke of Christ is, and how light his burden is, (Matthew 11:30. ) For, because we know that through the mercy of God that is forgiven us, which is wanting through the infirmity of the flesh, we do cheerfully, and without any grief,
? 113 "Jugo," yoke.
114 "Verum quia legis officium est. " but because it is the office of the law. Omitted.
45
Acts 15:6-11
? 115 take upon us that which he enjoineth us. Wherefore, so that the rigor of the law be taken away, the doctrine of the law shall not only be tolerable, but also joyful and pleasant; neither must we refuse the bridle which doth govern us mildly, and cloth not urge us sorer than is expedient.
11. By the grace of Jesus Christ. Peter compareth these two together as contrary the one to the other; to have hope 116 in the grace of Christ, and to be under the yoke of the law; which comparison doth greatly set out the justification of Christ, inasmuch as we gather thereby, that those are justified by faith who, being free and quit from the yoke of the law, seek for salvation in the grace of Jesus Christ. Furthermore, I said before that the yoke of the law is made of two cords. The former is, "He which doth these things shall live in them;" the other is, "Cursed is every one which doth not continue in all the commandments. " Let us return unto the contrary member. If we cannot otherwise attain unto salvation by the grace of Christ, unless the yoke of the law be taken away, it followeth that salvation is not placed in keeping the law, neither are those which believe in Christ subject to the curse of the law; for if he could be saved through grace, who is as yet enwrapped in the yoke of the law, then should Peter's reasoning be but foolish, which is drawn from contraries: thus, We hope for salvation by the grace of Christ; therefore we are not under the yoke of the law.
Unless there were a disagreement between the grace of Christ and the yoke of the law, Peter should deceive us. 117
Wherefore, those must needs depart from the righteousness of the law, whosoever desire to find life in Christ; for this contrariety appertaineth not unto doctrine, but unto the cause of justification.
Whereby is also refuted their surmise, 118 who say that we are justified by the grace of Christ, because he regenerateth us by his Spirit, and giveth us strength to fulfill the law. Those who imagine this, though they seem to ease the yoke of the law a little, yet they keep souls bound with the cords thereof. For this promise shall always stand in force, He which shall do these things shall live in them; on the other side, The curse shall come upon all which shall not absolutely fulfill the law. Wherefore, we must define the grace of Christ far otherwise (whereunto the hope of salvation leaneth) than they dream; to wit, that it be free reconciliation gotten by the sacrifice of his death; or, which is all one, free forgiveness of sins, which, by pacifying and appeasing God, doth make him of an enemy or severe judge, 119 and which cannot be pleased nor entreated, a merciful Father. I confess, indeed, that we
? 115 "Sine molestia," without trouble, repugnance.
116 "Spem salutis," hope of salvation.
117 "Fucum faceret," should make a gloss.
118 "Commentum," fiction.
119 "Vel severo et implacabili judice," or a severe and implacable judge.
46
"Christ yesterday, and today, and for ever," (Hebrews 13:8. )
Acts 15:6-11
? be regenerate into newness of life by the grace of Christ; but when we are about assurance of salvation, then must we call to mind the free adoption alone, which is joined with the purging [expiation] and forgiveness of sins. For, if works be admitted, that they may make us righteous in part only, the yoke of the law shall not be broken, and so Peter's contrariety [antithesis] shall fall to the ground, or else be dissolved.
Even as they. Peter doth testify in this place, that though the servitude of the law were laid upon the fathers as touching the external shoe, yet were their consciences free and quit; whereby is put away that absurdity, which might otherwise have troubled godly minds not a little. For, seeing that the covenant of life is eternal, and the same which God made with his servants from the beginning until the end of the world, it were an absurd thing, and in- tolerable, that any other way to obtain salvation should be taught at this day than that which the fathers had in times past. Therefore, Peter affirmeth that we agree very well with the fathers, because they no less than we reposed hope of salvation in the grace of Christ; and so, reconciling the law and the gospel together, as touching the end of the doctrine, he taketh from the Jews the stumbling-block which they reigned to themselves by reason of the discord.
Whereby it appeareth that the law was not given to the fathers that they might thereby purchase salvation, neither were the ceremonies added, that, by the observing thereof, they might attain unto righteousness; but this was the only end of all the whole law, that, casting from them all confidence which they might repose in works, they might repose all their hope in the grace of Christ. Whereby is also refuted the doting of those who think that the old people, inasmuch as they were content with earthly goods, did think no whit of the heavenly life. But Peter maketh the fathers partners with us of the same faith; and doth make salvation common to both; and yet there be some which delight in that brain-sick fellow, Servetus, with his so filthy sacrileges. Furthermore, we must note that Peter teacheth that the faith of the fathers [ancients] was always grounded in Christ, seeing that they could neither find life anywhere else, neither was there any other way for men to come unto God. Therefore, this place agreeth with that saying of the apostle,
? 47
Acts 15:12-18
? ? Acts 15:12-18
? 12. And all the multitude kept silence, and heard Barnabas and Paul declare what signs and wonders God had wrought by them among the Gentiles. 13. And after they had done speaking, James answered, saying, Men and brethren, hear me: 14. Simeon hath showed how at the first God hath visited, that he might take of the Gentiles a people in his name. 15. And hereunto agree the words of the prophets, as it is written, 16. After these things will return, and will build again the tabernacle of David, which is decayed; and will restore the ruins thereof, and will set it up; 17. That the, men which remain may seek the Lord, and all nations which call upon my name, saith the Lord, which doth all these things. 18. Known from the beginning [to God] are all his works.
? ? ? 12. All the multitude held their peace. By these words, Luke giveth us to understand that the Spirit of God did so reign in that assembly, that they yielded forthwith to reason. The disputation was hot before; but now, after that Peter hath laid open the counsel of God, and hath handled the question according to the doctrine of the Scripture, by and by all noise being stayed, they are quiet and whist who did of late unadvisedly defend the error. This is a lively image of a lawful Council, when the truth of God alone, so soon as it is once come to light, maketh an end of all controversies; and assuredly it is effectual enough to appease all discord when the Spirit beareth the chief sway; because he is again a fit governor, as well to moderate their tongues who must speak before others as to keep the rest under obedience, that they be not too much addicted to themselves and wedded to their own wills, but that, laying away stubbornness, they may show themselves obedient to God. Neither is it to be doubted but that there was some few which would not yield, as it falleth out in a great as- sembly; yet the truth of God had the upper hand, so that the silence whereof Luke speaketh was a manifest testimony of common obedience. And this was no small moderation in Peter, in that having suffered every one to say for himself what he could, he deferred his judgment (lest it should be prejudicial to others) so long, until the question had been thoroughly dis- cussed to and fro.
They heard Barnabas and Paul. We may gather by these words that they were not heard with silence before. : For seeing that the more part was persuaded that they did wickedly admit the profane Gentiles into the Church, there should nothing which they should have said have been patiently received until this false opinion were corrected and reformed; but all should have been taken at the worst. We see what a poison displeasure conceived for no cause is, which doth so possess men's minds, that it stoppeth the way, so that the truth can never have en, trance. Hereby we learn how true that saying is, All things are sound to the sound, (Titus 1:15,) for there is nothing so wholesome but corrupt affection do turn the same into that which is hurtful. And to this end tendeth the narration made by Paul and
48
Acts 15:12-18
? Barnabas, that they may show and prove that God doth allow their apostleship among the Gentiles; forasmuch as it was ratified and confirmed by miracles, which are, as it were, certain seals thereof.
13. James answered, saying. Some old writers of the Church think that this James was one of the disciples, whose surname was Justus and Oblia, whose cruel death is recorded by Josephus in the Twentieth Book of his Antiquities. But would to God the old writers had travailed rather to know the man, than to set forth, with reigned praises, the holiness of a man whom they knew not. It is a childish toy and surmise, in that they say that it was lawful for him alone to enter into the most holy place. For if in that entering in there had been any religion, he had done it contrary to the law of God, forasmuch as he was not the highest priest. Secondly, it was a superstitious thing thus to foster the shadowish worship of the Temple. I omit other trifles. And they are greatly deceived in that they deny that he was one of the twelve apostles. For they are enforced to confess that it is he whom Paul commandeth so honorably, that he maketh him the chief among the three pillars of the Church, (Galatians 2:9. ) Assuredly, a man inferior in order and degree could never have excelled the apostles so far; for Paul giveth him the title of an apostle. Neither is that worth the hearing which Jerome bringeth, [viz. ] that the word is general there, seeing that the dignity of the order is there handled; forasmuch as Christ did prefer the apostles before other teachers of the Church.
Moreover, we may gather out of this place, that they made no small account of James, (Acts 21:18;) forasmuch as he doth with his voice and consent so confirm the words of Peter, that they are all of his mind. And we shall see afterwards how great his authority was at Jerusalem. The old writers think that this was because he was bishop of the place; but it is not to be thought that the faithful did at their pleasure change the order which Christ had appointed. Wherefore, I do not doubt but that he was son to Alpheus, and Christ's cousin, in which sense he is also called his brother. Whether he were bishop of Jerusalem or no, I leave it indifferent; neither doth it greatly make for the matter, save only because the im- pudency of the Pope is hereby refuted, because the decree of the Council is set down rather at the appointment, and according to the authority of James than of Peter. And assuredly Eusebius, in the beginning of his Second Book, is not afraid to call James, whosoever he were, the Bishop of the Apostles. Let the men of Rome go now and boast that their Pope is head of the Universal Church, because he is Peter's successor, who suffered another to rule him, 120 if we believe Eusebius.
Men and brethren, hear me. James' oration consisteth upon [of] two principal members; for, first, he confirmeth and proveth the calling of the Gentiles by the testimony of the prophet Amos; secondly, he showeth what is best to be done to nourish peace and concord
? 120 "Sibi praesse," to take precedence of him.
49
Acts 15:12-18
? among the faithful; yet so that the liberty of the Gentiles may continue safe and sound, and that the grace of Christ may not be darkened. Whereas Peter is in this place called Simeon, it may be that this name was diversely pronounced then. Whereas he saith that God did visit to take a people of the Gentiles, it is referred unto the mercy of God, whereby he vouchsafed to receive strangers into his family. It is, indeed, a harsh phrase, yet such as containeth a profitable doctrine; because he maketh God the author of the calling of the Gentiles, and pronounceth that it is through his goodness that they began to be reckoned among his people, when he saith that they were taken by him; but he proceedeth further, when he saith that he did visit that he might take. For this is his meaning, That at such time as the Gentiles were turned away from God he did mercifully look upon them; because we can do nothing but depart farther and farther from him, until such time as his fatherly look prevent us of his own accord.
In his name. The old interpreter hath, To his name, which is almost all one, though the preposition, it may be otherwise translated, to wit, For his name, or Upon his name. 121 Neither shall the sense disagree, that the salvation 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 retain that which is more usual; to wit, that, in numbering them among his people, he would have them counted in his name, like as it shall be said shortly after, that his name is called upon by all those whom he gathereth together into his Church. The adverb of time, ? ? ? ? ? ? , may be expounded two ways; if you read it, first, as the old interpreter and Erasmus have it, the sense shall be, that Cornelius and others were, as it were, the first fruits at whom God began the calling of the Gentiles; but it may be taken also comparatively, because there was already some token of the adoption of the Gentiles showed in Cornelius and his cousins, before that Barnabas and Paul preached the gospel to the Gentiles. And I do better like this latter sense.
15. Hereto agree the words of the prophets. We see now how the apostles took nothing to themselves imperiously, but did reverently follow that which was prescribed in the word of God. Neither did it grieve them, neither did they count it any disgrace to them to profess themselves to be the scholars of the Scripture. Also we must here note, that the use of the doctrine of the prophets is yet in force, which some brain-sick men would banish out of the Church. By citing the prophets, in the plural number, to be witnesses, whereas he doth allege one place only, he signifieth that there is such an agreement among them, that that which is spoken by one is the common testimony of them all, because they speak all with one mouth, and every one speaketh as in the person of all, or rather the Spirit of God speaketh in them all. Moreover, the oracles of all the prophets were gathered together, that they might
? 121 "Propter," on account of.
50
Acts 15:12-18
? make one body. Wherefore that might worthily and fitly be ascribed to all the prophets in general, which was taken out of some one part of the general book.
16. After these things I will return. Because the place is not cited word for word as it is in the prophet, we must see what difference there is, though it be not necessary to examine straitly what diversity there is in the words, so it appear that the prophecy doth fitly agree with the matter which is in hand. After that God hath promised the restoring of the tabernacle of David, he saith also, that he will bring to pass that the Jews shall possess the remnants of Edom. In all that text, there appeareth nothing as yet whence the calling of the Gentiles can be fet 122 or gathered; but that which followeth immediately after in the prophet, concerning the remnant of the Gentiles which shall call upon the name of the Lord, doth plainly show that the Jews and Gentiles shall make one Church, because that which was then proper to the Jews alone is given to both in general. For God placeth the Gentiles in like degree of honor with the Jews, when he will have them to call upon his name. Those of Idumea, and the people thereabout, were in times past under David subject to the Jews; but though they were tributaries to the people of God, yet were they nevertheless strangers from the Church. Therefore, this was news and a strange thing, in that God reckoneth them up with the holy people, that he may be called 123 the God of them all; seeing that it is certain that they are all made equal in honor among themselves by this means. Whereby it doth plainly appear how well the testimony of the prophet agreeth with the present purpose. For God promiseth to restore the decayed tabernacle, wherein the Gentiles shall obey the kingdom of David, not only that they may pay tribute, or take [to arms] weapon at the king's commandment, but that they may have one God, and that they may be one family to him.
Yet there may a question be moved, why he had rather cite this prophecy, than many other which contain more plentiful proof of the matter which he hath in hand, of which sort Paul citeth many? (Romans 15:9, 10, 11. ) I answer, first, that the apostles were not am- bitious in heaping up places of Scripture; but they did simply aim at this, which was sufficient for them, to wit, that they might prove that their doctrine was taken out of the word of God; secondly, I say that this prophecy of Amos is more plain than it is commonly taken to be. The prophet intreateth of the restoring of an house which was decayed; 124 he describeth the miserable ruin thereof. Therefore, the promise, which is added immediately, that the seat and throne shall be set up again, from of which kings of the posterity of David shall rule over the Gentiles, doth properly appertain unto Christ. Therefore, so soon as the king- dom of Christ is set up, that must needs follow which the prophet saith also, that the Gentiles shall call upon the name of God. Now, we see that James did not unadvisedly make choice
? 122 "Elici," inferred.
123 "Pariter," in like manner.
124 "Collapsa erat," had fallen down.
51
Acts 15:12-18
? of this place; for if the kingdom of Christ cannot be otherwise established, unless God be called upon everywhere throughout the whole world, and the Gentiles grow together to be one with his holy people, it is an absurd thing that they should be driven from hope of sal- vation, and the middle wall must fall to the ground, wherewith the one was separate from the other under the law, 125 (Ephesians 2:14. ) The first word, I will return, is not in the prophet, but the change of the state which he denounceth is very well expressed by this means.
The tabernacle of David, which was decayed. It is not without cause that that evil-favored wasteness and ruin of the king's house is set before our eyes by the prophet; for unless the godly should have been persuaded that Christ should notwithstanding come, though the kingdom of David were brought to nought, who should not only restore to their old order things which were decayed, but should exalt even unto the heavens the glory of his kingdom with incomparable success, they should have despaired a hundred times in a day. After they were returned from the exile wherein they lived at Babylon, they were brought by continual destructions almost unto utter destruction. Afterward that which remained was consumed by little and little with civil 126 discord, yea, when God did relieve their miseries, that kind of help which they had was a certain matter of despair; 127 for that rule which the Maccabees took upon them was then taken away from the tribe of Juda. For these causes the Spirit of God doth diligently beat in [inculcate] this by the prophet, that Christ shall not come until the kingdom of David shall perish, that they may not despair of salvation even amidst greatest miseries. So Isaiah saith, that there shall a branch arise out of the contemptible and base stock, 128 (Isaiah 11:1;) and let us also remember, that God doth observe this wonderful way in restoring the Church, that he doth build it up, 129 when it is decayed.
Furthermore, this place teachers when the Church is best ordered, and what is the true and right constitution thereof, to wit, when the throne of David is set up, and Christ alone hath the preeminence, that all may meet together in his obedience. 130
Though the Pope have oppressed the Church with his sacrilegious tyranny, yet doth he make boast of the title of the Church; yea, he deceiveth men under the vain title of the
125 "Hunc enim finem inter alios habebant ceremoniae, ut sanctum Dei populum a profanis Gentilus discernerent; nunc sublato discrimine, ceremonias quoque abrogari convenit," for ceremonies had this, among other ends, that they might distinguish the holy people of God from the profane Gentiles; the distinction being now removed, ceremonies must also be abolished. The whole of this passage is omitted in the translation.
? 126 "Intestinis," intestine.
127 "Quaedam erat desperationis materia," was a kind of material for despair.
128 "Ex contempto et ignobili trunco," from an ignoble and despised trunk.
129 "Ex ruinis," out of ruins.
130 "In ejus obsequium conveniant," may accord in obeying him.
52
Acts 15:12-18
? Church, that he may put out the clear light of sound doctrine. But if we shall come thoroughly to examine the matter, we may easily refute such a gross mock, because he alone beareth rule, having deposed Christ. He doth in word confess that he is Christ's vicar; but in very deed after that he hath by a beautiful banishment 131 sent Christ into the heavens, he taketh to himself all his power; for Christ reigneth by the doctrine of his gospel alone, which is wickedly trodden under foot by this abominable idol. But let us remember that this shall be the lawful estate of the Church among us, if we do all in general 132 obey Christ, the King of kings, that there may be one sheepfold and one Shepherd, (John 10:16. )
17. That those which remain may seek. James added this word seek by way of exposition, which is not found nor read in the prophet; and yet it is not superfluous, because, to the end we may be numbered among the people of God, and that he may take us for his own, we must, on the other side, [in our turn,] be encouraged to seek him. And it is to be thought that Luke did summarily comprehend those things whereof James did dispute in his own language among the Jews; whereby it came to pass that the exposition of the matter was mixed with the words of the prophet. Instead of the relics of the Gentiles which Amos useth, Luke, out of the Greek translation, (which was more familiar,) putteth the rest of the men in the same sense, to wit, that there must go before the purging of the filthiness of the world a cutting, or paring, as it came to pass. And this doctrine must be also applied unto our time. For, because the corruption of the world is worse than that it can be wholly brought to obey Christ, he bloweth away, with diverse fans of tribulations, the chaff and weeds, that he may at length gather unto himself that which shall remain.
18. Known from the beginning. This is a prevention, 133 to put away the hatred which might have risen upon the novelty; for the sudden change might have been suspected, and therefore did it trouble weak minds. Therefore James preventeth, showing that this was no new thing with God, though it fell out suddenly otherwise than men thought; because God saw, before the world was created, what he would do, and the calling of the Gentiles was hidden in his secret counsel. Whereupon it followeth, that it must not be esteemed according to the sense of man. Furthermore, James hath respect unto the words of the prophet, when he affirmeth that God, who should do all these things, was also the author of the prophecy. Therefore, his meaning is, that, seeing God speaketh by his prophet, he saw then, yea, from the very beginning, 134 that neither uncircumcision nor anything else should let him, but that he would choose the Gentiles into his family. Nevertheless, there is comprehended under this a general exhortation, that men do not take upon them to measure, with the small
? 131 "Specioso exilio," a specious exile.
132 "Omnes ad unum," all to a man.
133 "Prolepsis," an anticipation
134 "Ab ultima aeternitate," from the remotest eternity
53
Acts 15:12-18
? measure of their wit, the works of God, the reason whereof is oftentimes known to none but to himself; but rather let them cry, being astonished, 135 that his ways are past finding out, and that his judgments are too deep a depth, (Romans 11:33. )
? ? 135 "Exclament cum stupore," exclaim in amazement.
54
Acts 15:19-21
? ? Acts 15:19-21
? 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 unto them, that they abstain from the filthiness of images, and from fornication, and from strangled, and from blood. 21. For Moses of old time hath those in every city which preach him, when he is read in the synagogues every Sabbath day.
? ? ? 19. That we must not trouble. He denieth that the Gentiles must be driven from the Church through the disagreement about ceremonies, seeing they were admitted by God; yet it [he] seemeth contrary to himself, when he denieth that they ought to be troubled, and yet prescribeth certain rites. The answer is easy, which I will hereafter more at large prosecute. First, he requireth nothing at their hands but that which they were bound to do by brotherly concord; secondly, these precepts could no whir trouble or disquiet their consciences, after that they knew that they were free before God, and that false and perverse religion was taken away, which the false apostles sought to bring in. The question is now, why James doth enjoin the Gentiles these four things alone? Some say that this was let [derived] from the ancient custom of the fathers, who did not make any covenant 136 with any people which they could enforce to obey them but upon this condition; but because there is no fit author of that thing brought to light, I leave it in doubt and undecided.
But here appeareth a manifest reason why they gave particular commandment concerning things offered to idols, blood, and that which was strangled. They were, indeed, of themselves things indifferent; yet such as had some special thing in them more than other rites of the law. We know how straitly the Lord commandeth to eschew those things which are contrary to the external profession of faith, and wherein there is any appearance or suspicion of idol- atry. Therefore, lest there should any blot of superstition remain in the Gentiles, and lest the Jews should see anything in them which did not agree with the pure worship of God, no marvel if, to avoid offense, they be commanded to abstain from things offered to idols.
The word ? ? ? ? ? ? ?