No More Learning

336
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? tions; this sense, which I have set down, seemeth to me more agreeable, though, if the harshness of the speech can be any better mitigated, I will willingly yield. Therefore I take this member to be a preface, which appertaineth unto this worthy work of God, which he showed amongst the children of Israel, preaching peace by Christ. That done, there is added a narration. At length, in the conclusion of his speech, Peter showeth to what end Christ was sent into the world. Furthermore, he beginneth with this commemoration not without cause, That God sent his word unto the children of Israel. And speech is put for thing in the Hebrew phrase. The eternal covenant which God had made with that people was at that time famous. There was nothing more commonly known among the Jews than that there was a Redeemer promised in times past to the fathers, who should restore things which were decayed unto a flourishing and blessed estate. This did those also know who were familiarly conversant with the Jews. Therefore, to the end Peter may purchase greater credit, he saith that he will speak of no new or unknown thing, but of the restoring of the Church, which did depend upon the eternal covenant of God, and which was now manifestly showed, and almost in every man's mouth.
Preaching peace. Peter teacheth here what manner [of] rumor and thing that was which was spread abroad; to wit, such as that it did make peace. I take peace in this place for the reconciling of men and God, which, notwithstanding, hath in it the perfect 702 salvation of the Church. For, as horrible confusion, and, as it were, a huge lump, 703 do follow after that God is once estranged from us; so, so soon as his fatherly favor doth once appear, he gathereth his Church together, and true felicity ariseth. Therefore, this is Peter's meaning, that God showed himself merciful to his people in Christ, and that he received into favor Abraham's children again, (whom he seemed to have cast away for a time,) that he might establish among them a flourishing estate. And as he maketh God the author of this peace, so he placeth Christ in the midst as the pledge thereof, that it may be certain and holy. He coupleth peace and preaching expressly together, because this is one way whereby the fruit of the re- conciliation, purchased by Christ, cometh unto us. In like sort, after that Paul had taught that Christ is our peace, he addeth immediately, that he came to preach peace unto those who were nigh at hand and far off, (Ephesians 2:17. )
37. Ye know how the word. This sermon of Peter consisteth upon [of] two members principally; for in the former he reciteth an history; secondly, he descendeth unto the fruit of the history). For seeing that the coming of Christ into the world, his death and resurrection, are the matter of our salvation, Christ cannot otherwise be set before us to salvation, than if we first know that he hath put on our flesh; that he was in such sort conversant amongst men; that he proved himself, by certain testimonies, to be the Son of God; that he was at
? 702 "Solidam et perfectam," the perfect and entire.
703 "Tetrum chaos," a dire chaos.
337
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? length nailed upon the cross, and raised up from the dead by the power of God. Again, lest the knowledge of the history be unprofitable and cold, we must also show the end why he came down from his heavenly glory into the world, why he suffered such a death so reproach- ful amongst men, and accursed by the mouth of God. The cause of his resurrection must be showed, whence the effect and fruit of all these things is gathered; to wit, that Christ was humbled, that he might restore us unto perfect blessedness who were quite lost; and also that he put on brotherly love together with our flesh; that by taking upon him our infirmities, he unburdened us thereof; that he made satisfaction for our sins, by the sacrifice of his death, that he might purchase the Father's favor for us; that when as he had gotten the victory of death, he purchased for us eternal life; that he set heaven open for us by his entrance into the same; that all the power of the Spirit was poured out upon him, that he might enrich us with his abundance, (Isaiah 61:1. )
This order of teaching doth Peter observe when he beginneth with the history of the gospel; and afterward showeth what we have by Christ's descending into the earth, by his death and resurrection. First, he saith, that Jesus of Nazareth came abroad after John's baptism. For because John was appointed to this end, by the counsel of God, that he might lift up the minds of the people to wait for Christ, it was not meet that this point should be omitted. He was counted an excellent prophet of God; therefore his authority was of great importance to make Christ to be believed, especially amongst the ignorant and those which were but novices. We must note the phrase, that John preached baptism. For Luke compre- hendeth, indeed, under the word baptism, all the whole ministry of John; nevertheless he showeth that it was no dumb sign, and void of doctrine. And assuredly this is the chiefest thing in all sacraments, that the Word of God may appear engraven there, and that the clear voice may sound. For which cause, that wicked profanation which is seen in Papistry is so much the more to be detested, because, burying preaching, they do only charm the sacraments with magical enchantment,
38. Jesus of Nazareth. He calleth him a Nazarite here, not because he was born there, but because he came thence to execute his office; again, because he was surnamed thus commonly. He saith that he was anointed with the Spirit and power by hypallage. For the power wherein Christ exceeded proceeded from the Spirit alone. Therefore, when as the heavenly Father anointed his Son, he furnished him with the power of his Spirit. Peter saith immediately after, that this power appeared in miracles; although he expresseth one kind only in plain words, that Christ testified that he was endowed with power of the Holy Ghost that he might do good in the world. For it was not meet that the fearful power of God should be showed forth in him, but such as might allure the world with the sweet taste of goodness and grace to love him and to desire him. The metaphor of anointing is usual so often as mention is made of the gifts of the Holy Ghost. It is now applied unto the person of Christ, because by this means he was consecrated a king and priest by his Father. And we know
338
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? that in time of the law, oil was a solemn token of consecration. The going of Christ is taken for the course of his calling, as if he should say, that he fulfilled his function until the time appointed before. The similitude is taken from travelers which go forward in their journey until they come unto the appointed place; although he showeth therewithal that he walked through Judea in three years, so that no corner was without his good deeds.
Those which were holden of devils. This also was a more manifest token of God's power in Christ, that he did not only heal men of common diseases, but did also cure desperate evils. All diseases are indeed light punishments 704 wherewith God doth punish us; but when as he dealeth more gently with us according to his fatherly kindness, he is said to strike us with his hand then; but in more grievous scourges he useth Satan as the minister of his wrath, and as it were an hangman. And we must diligently mark this distinction; for it were an absurd thing to say that he is tormented of the devil who is sick of an ague, or of some other common kind of disease; but the alienating of the mind, 705 furious madness, and other, as it were, monstrous griefs, [evils,] are fitly and properly attributed to Satan. And, in this respect, the Scripture useth to call men who are so taken and carried headlong with such madness that they have no hold of themselves, so that they seem to be turned almost into beasts, men possessed of devils.
Because God was with him. Peter noteth briefly to what end those powers did tend which were showed 706 by the hand of Christ, to wit, that tie might purchase credit among men, who did behold God as it were present; and this was the true use of miracles, as we have said already elsewhere, and as we shall see again hereafter when we come to it. For we must stay ourselves upon this principle, that we diminish the majesty of God unless we embrace and reverence those whom he marketh with the mark of his servants. Therefore, forasmuch as powers [miracles] did plainly prove that Christ descended from heaven, his dignity is placed without the lot of man's judgment.
? ? 704 "Totidem ferulae," so many rods.
705 "Mentis alienatio," mental alienation.
706 "Editae," exhibited, performed.
339
Acts 10:39-43
? ? Acts 10:39-43
? 39. And we are witnesses of all things which he did in the country of the Jews, and at Jer- usalem, whom they slew, hanging him on a tree. 40. Him God raised the third day, and showed him openly, 41. Not unto all the people, but to the witnesses appointed before of God for this purpose; namely, to us who did eat and drink with him after that he was risen from the dead: 42. And he commanded us that we should preach to the people, and should testify that he is appointed judge of the quick and dead. 43. To this man do all the prophets bear witness, that whosoever believeth in him may, through his name, receive remission of sins.
? ? ? 39. And we be witnesses. That he may make his words to be believed, he saith, that he and his fellows in office saw with their eyes all those things which they spake concerning Christ. 707 Shortly after, he taketh the word witness in another sense, when he saith that they were appointed witnesses 708 by God, 709 and that they are brought forth, as it were, by God, that they might by their preaching bring men unto the faith of Christ. So Paul, in the fifteenth of the First to the Corinthians, (1 Corinthians 15:15,) saith,
"We (saith he) should be found false witnesses [of Gods] unless Christ were risen from the
dead. "
And we have already heard by the mouth of Christ, "Ye shall be my witnesses in Judea,
Samaria, and at Jerusalem. " And now Peter calleth himself only an historical witness, because he beheld the things which were done. And here he toucheth his death briefly, because it was openly known; he standeth longer upon his resurrection, which was more doubtful, and the knowledge whereof was more available unto faith.
41. If any man demand here, Why God did not show his Son openly to all men after his resurrection? I answer, Although there could no reason be showed, yet ought the counsel of God alone to suffice sober and modest men, that they may assure themselves without all doubt that that is best which God hath thought meet. And yet, assuredly God used this moderation to a good end. For the certainty of the resurrection was proved by many and firm testimonies, and this was profitable to exercise the faith of the godly, to believe the gospel rather than their eyes. As touching the wicked and professed enemies of Christ seeing that being so often convict they would never yield to God, they were unworthy to have
707 "Ita loqui de rebus probe compertis," and so spake of things well ascertained, omitted.
708 "Certos testes," sure witnesses.
709 "Quo significat publicam apostolis impositam esse personam, utque ad hoc peculiariter delectos esse,"
by which he intimates that a public character was assigned to the apostles, and that for this they were specially chosen, omitted.
340
? Christ to admit them to behold the glow of his resurrection. Though even they were suffi- ciently convict with the report of the soldiers, whom they had hired to keep the sepulcher; that I may omit other reasons which we may fet out of the Harmony. 710 Therefore, let us assure ourselves of this, that the holy apostles were chosen by the holy decree of God, that by their testimony the truth of Christ's resurrection might stand. Whosoever is not content with this approbation, let him take away and overthrow if he can that inviolable decree of God, which Peter commendeth to us in this place. And as for us, if we covet to have God the sure author of our faith let us learn to be content with the witnesses whom in due time he hath brought forth, as it were, by his hand, being ordained by him before the world was made.
Who did eat. And here it appeareth what great regard Christ had of our rudeness and ignorance, who did abase himself so far for our sake, that when he was now endued with heavenly glory, he did yet, notwithstanding, eat and drink as a mortal man. Wherefore, there is no cause why we should complain that the resurrection of Christ is obscure and doubtful; for he suffered his disciples to be slow and hard of belief for this cause, that being better confirmed, they might take from us all occasion of doubting. Yea, rather, we must endeavor ourselves that our unworthiness and unthankfulness do not darken so great kindness of the Son of God toward us. But when as the Scripture saith, that Christ did eat, curious men move a question, what became of that meat? But the answer is easy; that like as it was created out of nothing, so was it easily brought to nothing by the divine power of Christ. That meat which is taken for the sustenance of the body is concocted and afterward digested; but we know that Christ took this meat to feed our faith, and in this use was it spent. And those men are deceived who think that Christ did only seem to eat, For what good could such a visor or vain show have done? 711 For when, as we say that Christ was not enforced with any necessity of his own to eat, but that he meant only to provide for those that were his, all occasion is cut off 712 from the frivolous inventions of men.
42. And he commanded us. He beginneth in this place to intreat of the kingdom of Christ, when he saith that Christ did rise again for this cause, that he may once judge the world. For by the same right are the government of heaven and earth, and the perpetual government of the Church, due to him. He saith that he shall be judge of quick and dead; because, when as the dead shall rise again, others also, who shall then remain alive, shall be changed in a moment, as Paul teacheth in the fifteenth chapter of the First Epistle to the Corinthians, (1 Corinthians 15:51, 52,) and in the First to the Thessalonians, and the fourth
710 "Quas petere licebit ex Harmonia," which may be seen in my Harmony.
711 "Nec video quorsum attineat ejusmodi subterfugia quaerere," nor do I see the use of having recourse to
subterfuges (futile explanations) of this kind. 712 "Ansa praecisa est," no handle is left for.
341
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? ? chapter, (1 Thessalonians 4:17. ) In the word testify there is great weight; because, as men are naturally inclined unto unbelief, the simple preaching of the gospel should not be so effectual, unless the Lord should establish it with strong protestations. And chiefly, every one of us doth feel in himself too much what a hard matter it is both to lift up our minds to hope for the coming of Christ, which are entangled in earthly snares, and also continually to keep them fixed in this meditation, seeing they cease not with their lightness to be carried hither and thither continually.
43. To him bear all the prophets. Luke toucheth and gathereth the sum of the sermon briefly, as we have said; therefore is he so short 713 in noting the fruit of the history. Let us know that the words uttered by Peter are not recited in this place; but that it, is only declared of what things he intreated. And we must consider three things, That it is the proper office of Christ to reconcile men to God when their sins are done away; that we have remission of sins by faith; that this doctrine is not new or of late invented, but that it had all the prophets of God since the beginning of the world to bear witness of it.
As touching the first, if God be pleased and pacified by not imputing our sins, it appeareth hereby that he hateth and is displeased with all mankind, 714 until such time as they begin to please him by free pardon. Therefore we are all condemned of sin, which maketh us subject to the wrath of God, and bindeth us with the guiltiness of eternal death; and because we are destitute of righteousness in ourselves, we are taught to flee unto the mercy of God, as unto our only fortress. When as he saith that the faithful receive remission of sins, there is understood a hidden contrariety between them and God; for God must needs offer it of his own accord that the faithful may receive it. When as he saith that it is given by the name of Christ, his meaning is, that we return into God's favor by the benefit of Christ alone, be- cause he hath once reconciled him to us by his death; or, as they say commonly, that we obtain forgiveness of sins by Christ's mediation, (and coming between,) and by none other means.
Satan could never blot out of the minds of men the feeling of their guiltiness, but that they were always careful to crave pardon at God's hands; but forasmuch as there was but one way and means to obtain pardon, miserable men, being deluded with the jugglings [impostures] of Satan, did invent to themselves wonderful labyrinths, in whose crooks and turns they wearied themselves in vain. This first error did first lead them away from the right way, because they essayed to deserve pardon, which is offered freely, and is received by faith alone. Afterward there were innumerable kinds of satisfactions [expiations] invented whereby they appeased God. The beginning thereof flowed indeed from the Word of God;
713 "Vel potius concisus," or rather concise, (abrupt,) omitted.
714 "Totum humanum genus exosum illi esse et infensum," that the whole human race is hostile and hateful
to him.
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Acts 10:39-43
? ? but forasmuch as when God gave unto the fathers the sacrifices and rites of oblations, he shadowed Christ, blind and profane men, setting Christ aside, and following a vain shadow, did corrupt all that which was God's in sacrifices and satisfactions. 715 Wherefore, what sacrifices soever the Gentiles did use since the beginning of the world, and those which the Turks and Jews use at this day, may be set against Christ as things altogether contrary. The Papists are never a whit better, save only that they sprinkle their satisfactions with the blood of Christ; but they deal too disorderly therein, 716 because, being not content with Christ alone, they gather to themselves, on every side, a thousand manner of sacrifices or satisfac- tions. Therefore, whosoever desireth to have remission of sins, let him not turn aside from Christ, even the least nail's breadth.
When as we hear, that we have remission of sins by believing, we must understand and know the force and nature of faith, as undoubtedly Peter intreated abundantly of this, [viz. ] after what sort we must believe in Christ. And this is nothing else, but with the sincere affec- tion of the mind to embrace him as he is set before us in the gospel; so that faith dependeth upon the promises. Yet Peter seemeth to deal amiss, because whereas we have two principal things by our Savior Christ, he doth only make mention of the one of them; for he speaketh nothing of repentance and newness of 1ife, which ought not to be omitted in the sum of the gospel. 717 But we may easily answer, That the regeneration of the Spirit is comprehended under faith, as it is an effect thereof. For we believe in Christ for this cause, partly that he may restore us unto the Father's favor by the free imputation of righteousness; partly that he may sanctify us by his Spirit, And we know that we are adopted by God to be his children upon this condition, that he may govern us by his Spirit. Therefore, it was sufficient for Peter to show how men, who were by nature estranged from God, do return into favor with him.
As touching the third member, we need not reckon up all places of the prophets, where they set before us Christ to be the mediator, who by obtaining pardon for our sins, doth reconcile God to us; but this is their common order of teaching, and, as it were, their rule, to call back all the godly unto that covenant which God made with Abraham putting the mediator between. 718 Furthermore, this point is very needful to be known, that the grace which was offered at length by Christ is the same which the law and the prophets, in times past, delivered unto the fathers to be hoped for. And surely it was of great force with Cor- nelius and such like, who did greatly reverence the law and prophets, that they might know
715
716
717
omitted in a summary of the gospel.
718 "Mediatore interposito," by the imposition of a Mediator.
"Quicquid Dei erat in piaculis," every thing of an expiatory nature appointed by God. "Sed in eo nimio sunt praeposteri," but in this they are exceedingly preposterous.
"Quae in evangelii summa praetermitti minime debuerat," which ought by no means to have been
Acts 10:39-43
? ? 343
Acts 10:39-43
? that that was performed and accomplished in very deed in Christ which was testified in the oracles of the prophets. Therefore, to the end the ministers of the Church may agree with the prophets in their form of teaching, let them study by preaching to set forth Christ; let them continually testify that we must seek righteousness at his hands alone, which consisteth upon [of] free remission of sins. This is another manner of antiquity than that which is showed with great boasting of the Papists, whilst that they thrust in the rotten inventions 719 of their satisfactions into the place of Christ's blood.
? ? 719 "Putida. . . figmenta," the foul figments.
344
Acts 10:44-48
? ? Acts 10:44-48
? 44. And as Peter yet spake these words, the Spirit came down upon all which heard the word. 45. And they of the circumcision which believed were astonished, as many as came with Peter, because that on the Gentiles also were poured out the gifts of the Holy Ghost. 46. For they heard them speak with tongues, and glorify God. Then Peter answered, 47. Can any man forbid water, that these should not be baptized, who have received the Spirit as well as we? 48. And he commanded them to be baptized in the name of the Lord. Then prayed they him to tarry certain days.
? ? ? 44. And as Peter yet spake. God declareth now by a new miracle, that the doctrine of the gospel is common as well to the Gentiles as to the Jews. And this is an excellent seal of the calling of the Gentiles; because the Lord would never have vouchsafed to bestow upon the Gentiles the graces of his Spirit, unless it had been to declare that even they were adopted together into the society of the covenant. These gifts, mentioned by Luke, differ indeed from the grace of regeneration; and yet, undoubtedly, God did by this means seal both Peter's doctrine, and also their faith and godliness which heard him. He saith that they were all endowed with the Spirit, like as we saw before, that they came all encouraged to learn and obey.
This visible sign representeth unto us, as it were in a table, what an effectual instrument of God's power the preaching of the gospel is; for he poured out his Spirit as Peter spake, to the end he might show that he sendeth not teachers to that end, that they may beat the air with the vain sound of their voice, but that he may work mightily by their voice, and may quicken the same by the power of his Spirit, to the salvation of the godly. Thus doth Paul put the Galatians (Galatians 3:2. ) in mind, that they received the Holy Ghost by the hearing of faith; and in another place he saith that he is the minister of the Spirit, and not of the letter, (2 Corinthians 3:6. ) The gift of the tongues, and other such like things, are ceased long ago in the Church; but the spirit of understanding and of regeneration is of force, and shall always be of force, which the Lord coupleth with the external preaching of the gospel, that he may keep us in reverence of his word, and may prevent the deadly dotings, wherein brain-sick fellows enwrap themselves, whilst that, forsaking the word, they invent an erroneous and wandering spirit. But it doth not, nor shall not, always so fall out, that all those which hear the word with their outward ears, do or shall also receive the Spirit; and the ministers do seldom light upon such hearers as Peter had, who are willing, with one consent, to follow God. Yet he bringeth to pass that all the elect feel in themselves the consent of the external word, and of the secret power of the Spirit.
45. The faithful were astonished. He calleth them faithful who were as yet possessed with a wicked error. So the Lord doth not by and by wipe away all clouds of ignorance from his,
345
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? and yet they do not darken the praise of faith before God, because he pardoneth errors and doth vouchsafe to favor it, as if it were pure and plain.
And yet it is a wonder, that seeing they knew that Peter was sent of God, they would now be amazed, as at some strange and new thing, because God giveth the grace of his Spirit to those to whom he would have Christ now preached; but the sudden change is the cause of this, because, whereas God until that day had separated the Gentiles from his people as strangers and aliens, he doth now favor them both alike, and lifteth them up into the like degree of honor. Although we be also taught by this example, how hard a matter it is for us to wind out ourselves out of our errors once conceived, especially when they are of any continuance.
46. For they heard them. He expresseth what gifts of the Spirit were poured out upon them, and therewithal he noteth the use; to wit, that they had variety of tongues given them, so that they did glorify God with many tongues. Also, it may be gathered out of this place, that the tongues were given them not only for necessity, seeing the gospel was to be preached to strangers and to men of another language, but also to be an ornament and worship to the gospel. But ambition did afterward corrupt this second use, forasmuch as many did translate that unto pomp and vain glory which they had received to set forth the dignity of the heavenly wisdom, as Paul doth sharply reprove this fault in the Corinthians. Therefore, no marvel if God took away that shortly after which he had given, and did not suffer the same to be corrupted with longer abuse.
47. Peter answered. Peter reasoneth from the thing to the sign; for, seeing that baptism is an addition or appurtenance of the spiritual grace, he which hath received the Spirit is also apt [fit] to receive baptism; and this is the (most) lawful order, that the minister admit those unto the receiving of the outward sign whom God hath testified to be his children by the mark and pledge of his Spirit; so that faith and doctrine are first. And whereas unlearned men infer thereupon that infants are not to be baptized, it is without all reason. I grant that those who are strangers from the Church must be taught before the sign of adoption be given them; but I say, that the children of the faithful which are born in the Church are from their mother's womb of the household of the kingdom of God. Yea, the argument which they use preposterously against us do I turn back [retort] upon themselves; for, seeing that God hath adopted the children of the faithful before they be born, I conclude thereupon that they are not to be defrauded of the outward sign; otherwise men shall presume to take that from them which God hath granted them. As touching the manifest grace of the Spirit, there is no absurdity therein, if 720 it follow after baptism in them.
And as this testimony maketh nothing for maintenance of their error, so it doth strongly refute the error of the Papists, who tie the grace of the Spirit to the signs, and think that the
? 720 "Tempore," in point of time.
346
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? same is fet [fetched] from heaven with enchantments, 721 as those witches did think that they did pull down the moon with their charms. But forasmuch as Luke saith that these had the Holy Ghost given them who were not as yet baptized, he showeth that the Spirit is not included in baptism. Lastly, we must note that the apostles were content with water alone when as they did baptize, 722 and would to God this plainness had been retained amongst their posterity, and that they had not gathered here and there divers trifles, whereof baptism is filth in Popery. They think that the worthiness of baptism is adorned with oil, salt, spittle, wax-candles, whereas they are rather filthy pollutions which corrupt the pure and natural [genuine] institution of Christ.
48. And he commanded them to be baptized. It was not of necessity that baptism should be ministered by Peter's hand, as Paul doth likewise testify that he baptized few at Corinth, for other ministers might take this charge upon them. Whereas he saith, in the name of the Lord, it must not be restrained unto the form, as we have said in the third chapter; but because Christ is the proper scope of baptism, therefore are we said to be baptized in his name. When as Luke saith, last of all, that Peter was requested by Cornelius and his kinsmen that he would tarry a few days, he commendeth in them their desire to profit. They were, indeed, endued with the Holy Ghost; but they were not so come to the top, but that confirmation was as yet profitable for them. And, according to their example, so often as opportunity to profit offereth itself, we must use it diligently; and let us not swell with pride, which stoppeth the way before doctrine. 723
? ? ? 721 "Eamque exorcismis non secus elici putant e coelo," and think it can only be brought down from heaven by exorcisms.
722 "Ad conferendum baptismum," in giving baptism.
723 "Qui ingressum obstruat doctrinae," which obstructeth the entrance of doctrine.
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CHAPTER 11
Chapter 11
? 348
Acts 11:1-18
? ? Acts 11:1-18
? 1. And the apostles and brethren which were in Judea heard that the Gentiles also had embraced the word of God. 2. And when Peter was gone up to Jerusalem, those which were of the circumcision reasoned with him, 3. Saying, Thou wentest in unto men uncir- cumcised, and hast eaten with them. 4. And Peter began, and expounded to them in order, saying, 5. I was in the city Joppa praying; and being in a trance, I saw a vision, to wit, A certain vessel coming down from heaven like a great sheet, tied by the four corners, which came even unto me: 6. Which, when I considered earnestly, I saw then four-footed beasts of the earth, and wild beasts, and creeping things, and birds of the heaven. 7. And I heard a voice saying to me, Arise, Peter; slay and eat. 8. Then I said, Not so, Lord: Because there never entered into my mouth any common or unclean thing. 9. And the voice answered me the second time from heaven, Profane not thou those things which God hath made clean. 10. And this was done thrice: and they were all received into heaven again. 11. And, behold, the same hour three men stood nigh the house wherein I sat, being sent unto me from Cesarea. 12. And the Spirit commanded me to go with them, doubting nothing. And they came with me, and these six brethren, and we entered the man's house. 13. And he told us how he had seen an angel standing at his house, and saying to him, Send men to Joppa, and fetch Simon, whose surname is Peter; 14. Who shall speak to thee words, whereby thou and all thy house shall be saved. 15. Furthermore, when I began to speak, the Holy Ghost fell down upon them, even as upon us at the beginning. 16. And I re- membered the word of the Lord, how he had said, John truly hath baptized with water, but you shall be baptized with the Holy Ghost. 17. Therefore, seeing that God had given them the like gift as unto us, which was believed in the Lord Jesus Christ, who was I that could let [hinder] God? 18. When they had heard these things, they held their peace, and glorified God, saying, Then hath God also given unto the Gentiles repentance unto life.
? ? ? 1. And the apostles. Whereas Luke declareth that the fame of one house which was converted was spread abroad everywhere amongst the brethren, that did arise by reason of admiration; for the Jews accounted it as a monster that the Gentiles should be gathered unto them as if they should have heard that there had been men made of stones. Again, the immoderate love of their nation did hinder them from acknowledging the work of God. For we see that through this ambition and pride the Church was troubled; because the equality which did diminish their dignity was not tolerable. For which cause they did contend stoutly to bring the necks of the Gentiles under the yoke. But forasmuch as it was foretold by so many prophecies of the prophets, that the Church should be gathered of all people after the coming of the Messiah, and forasmuch as Christ had given commandment to his apostles touching the preaching of the gospel throughout the whole world, how can it be
349
Acts 11:1-18
? that the conversion of a few men should move some, as some strange thing, and should terrify other some, as if it were some monster? I answer, that whatsoever was foretold touching the calling of the Gentiles, it was so taken as if the Gentiles should be made subject to the law of Moses, that they might have a place in the Church. But the manner of the calling, the beginning whereof they saw then, was not only unknown, but it seemed to be quite contrary to reason. For they did dream that it was impossible that the Gentiles could be mixed with the sons of Abraham, and be made one body with them, (the ceremonies being taken away,) but that there should be great injury done to the covenant of God; for to what end served the law save only to be the mid wall to note out the disagreement? Secondly, because they were acquainted with that difference during their whole life, the unlooked-for newness of the thing doth so pierce them, that they did forget all that which ought to have quieted their minds. Finally, they do not straightway comprehend the mystery, which, as Paul teacheth, was unknown to the angels from the creation of the world.
2. They reasoned with him. Obstinacy doth for the most part accompany error. This was now a fault having in it too gross ignorance, in that they did not quietly receive the Gentiles into their bosom, united to them by the same Spirit of faith. But they do not only leap back, but also contend with Peter contentiously, and blame him for his fact, which de- served great praise. They hear that the Gentiles have embraced the Word of God; what letteth them then from embracing them, that they may be coupled together 724 under the government of one God? For what more holy bond can there be, than when all men, with one consent, are coupled and joined to God? And why should not those grow together into one body who make the Messiah of God their head? But because they saw the external form of the law broken, they thought that heaven and earth did go together. 725
And note, that although Luke said before that the apostles and brethren had heard this fame, yet he spake nothing of offense; but he bringeth in now, as it were, a new sect of men, which did contend with Peter. The brethren, saith he, heard, and there an end; it followeth, When Peter was come to Jerusalem, those which were of the circumcision did contend with him, who were undoubtedly unlike to the first; again, these words ? ? ? ? ? ? ? ? ? , do not simply signify the Jews, but those who were too much addicted to keeping the ceremonies of the law. For there were none of Jerusalem in Christ's flock at that time, save only those which were circumcised. From whom, then, could he distinguish those men? Lastly, it seemeth to be a thing unlike to be true that the apostles, and those which were moderate being of the number of the faithful, did attempt this combat. For though they had been offended, yet they might have conferred with Peter privately, and have demanded some reason of his fact. By these reasons am I moved to think that those are said to be of the circumcision who did
? 724 "Societam colant," may cultivate communion.
725 "Misceri," were confounded.
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make so great account of circumcision, that they granted no man a place in the kingdom of God, unless he took upon him the profession of the law, and, being admitted into the Church by this holy rite, did put off uncleanness.
3. Unto men being uncircumcised. This was not forbidden by the law of God, but it was a tradition which came from the fathers. And yet, notwithstanding, Peter doth not object that they dealt too hardly 726 with him in this point, and that he was not bound by the ne- cessity of man's law. He omitteth all this defense, and doth only answer, that they came first unto him, and that they were offered unto him, as it were, by the hand of God. And here we see the rare modesty of Peter, because whereas, trusting to the goodness of the cause, he might have justly despised unskillful men, who did trouble him unjustly, yet doth he mildly excuse himself as it becometh brethren. This was no small trial in that he was unworthily accused, because he had obeyed God faithfully. But because he knew that this law was en- joined the whole Church, that every man be ready to give an account of his doctrine and life so often as the matter requireth, and he remembered that he was one of the flock, he doth not only suffer himself to be ruled, but submitteth himself willingly to the judgment of the Church. Doctrine, indeed, if it be of God, is placed above the chance and die of man's judgment; but because the Lord will have prophecy judged, his servants must not refuse this condition, that they prove themselves to be such as they will be accounted. But we shall see anon how far the defense both of doctrine, as also of facts, ought to extend.
For this present we must know this, that Peter doth willingly answer for himself when his fact is reproved. 727 And if the Pope of Rome be Peter's successor, why is not he bound by the same law? Admit we grant that this submission was voluntary, yet why doth not the successor imitate such an example of modesty showed unto him? Although we need no long circumstance 728 here; for if that be true which the Popes spew out in their sacrilegious de- crees, Peter did treacherously betray and forsake the privileges of their seat, [See,] and so he betrayed the See of Rome. For, after that they have made the Pope the judge of all the whole world, affirming that he is not subject to man's judgment; after that they have lifted him up above the clouds, that, being free from giving an account, his will and pleasure may stand for a reason, [law,] they make him forthwith patron of the apostolic seat, [See,] stoutly to defend the privileges thereof. Of what great sluggishness shall Peter then be condemned, if he did lose his right given him of God, by yielding so cowardly? [easily. ] Why did not he at least object that he was free from the laws, and exempt from the common sort? But he useth no such preface, but entereth [on] the cause without making any delay. And let us
726 "Praecise," strictly.
727 "Petrum ad causam dicendam libenter descendere quum ejus factum improbatur," that Peter readily condescends to plead his cause when his act is impugned.
728 "Circuitu," circumlocution.
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Acts 11:1-18
? ? Acts 11:1-18
? remember, that there is nothing which hindereth us from contemning that idol safely, seeing that usurping such unbridled tyranny, he hath blotted himself out of the number of the bishops.
And Peter beginning. Because this narration is all one with [that] which we had in the chapter next (going before,) and because it is repeated almost in the very same words, if any thing need to be expounded let the readers repair thither. The purpose of Peter, and all the whole sum of his speech, shall appear by the conclusion. Yet, before I come thither, we must briefly mark that he maketh the preaching of the gospel the cause of salvation. Thou shalt hear (saith he) words wherein thou mayest have salvation, not because salvation is included in man's voice, but because God, offering his Son there unto eternal life, doth also cause us to enjoy him by faith. This is assuredly wonderful goodness of God, who maketh men ministers of life, who have nothing but matter of death in themselves, and which are not only subject to death in themselves, but are also deadly to others. Nevertheless, the filthy unthankfulness of the world betrayeth itself in this point, which, loathing true and certain salvation offered unto it, and forsaking it when it lieth at the feet, doth imagine divers and vain salvations, in seeking which, it had rather gape being hungry, 729 than to be filled with the grace of God which meeteth it and is present.
16. I remembered the word of the Lord. We have sufficiently declared in the first chapter, that when Christ uttered that sentence, he did not make a comparison between two baptisms; but that he intended to declare what difference there was between him and John, (Acts 1:5. ) For, as we distinguish the sign from his [its] truth, so it is good to distinguish the minister from the author, lest mortal man challenge 730 that which is proper to God. Man hath the sign in his hand; it is Christ alone which watereth and regenerateth. For it skilleth much whither men's minds be directed in seeking the graces of God, because they shall not receive one drop without Christ. Therefore, there is this general difference between Christ and all the ministers of the Church, because they give the external sign of water, but he fulfilleth and performeth the effect of the sign by the power of his Spirit. The readers were to be ad- monished of this thing again in this place, because many do falsely infer that John's baptism and ours are not all one, whilst that Christ, challenging to himself the Spirit, doth leave nothing for John save water alone.
But if any man trusting to this testimony do make baptism a cold spectacle, and void of all grace of the Spirit, he shall be also greatly deceived. For the Holy Scripture useth to speak two manner of ways of the sacraments. For because Christ is not unfaithful in his promises, he doth not suffer that to be vain which he doth institute; but when as the Scripture doth attribute to baptism strength to wash and regenerate, it ascribeth all this to Christ, and
? 729 "Famelicus inhiare mavult," it prefers gaping famished.
730 "Ad se trahat," arrogate to himself.
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doth only teach what he worketh by his Spirit by the hand of man and the visible sign. Where Christ is thus joined with the minister, and the efficacy of the Spirit with the sign, there is so much attributed to the sacraments as is needful, (Titus 3:5;) but that conjunction must not be so confused, but that men's minds, being drawn from mortal and frail things, and things like to themselves, and from the elements of the world, they must learn to seek for salvation at Christ's hand, and to look unto the power of his Spirit alone; because he misseth the mark of faith, whosoever turneth aside even but a little from the Spirit unto the signs; and he is a sacrilegious person who taketh even but an inch of Christ's praise, that be may deck man therewith. And we must also remember that Christ did comprehend under the word Spirit, not only the gift of tongues, and such like things, but all the whole grace of our renewing; but because these gifts were an excellent argument of Christ's power, this sentence may well be applied unto them. I will make this more plain; seeing that Christ did bestow upon the apostles the visible graces of the Spirit, he did plainly declare that the Spirit was in his hand; so that by this means he did testify, that he is the alone author of cleanness, righteousness, and of the whole regeneration. And Peter applieth it unto his purpose thus, that forasmuch as Christ did go before, carrying with him the force of baptism, it became him to follow with the addition, 731 that is, the outward sign of water.
17. Who was I? Now do we see to what end Peter made that narration; to wit, that he might declare that God was the author and governor of all the whole matter; therefore, the state of the question consisteth in [turneth upon] the authority of God, whether meat be not of more weight than men's counsels. 732 Peter affirmeth that he did nothing but that which was rightly and orderly done, because he obeyed God; he showeth that he preached the doctrine of the gospel, neither amiss, neither rashly, where Christ bestowed the graces of his Spirit. The approbation of our doctrine, and also our deeds, must be brought to this rule so often as men call us to an account; for whosoever stayeth himself upon the command- ment of God, he hath defense enough. If men be not content, there is no cause why he should pass for their judgments any more. 733 And hereby we gather that the faithful ministers of God's word may in such sort give an account of their doctrine, that they may no whit impair the credit and certainty thereof; to wit, if they show that it was given them by God: but if they shall deal with unjust men, who will not be enforced with the reverence of God to yield, let us let them alone with their obstinacy, appealing unto the day of the Lord.
And we must also note, that we do not only resist God by striving against him, but also by lingering, if we do not that which our calling requireth, and which is proper to it. For
731 "Cum accessione," with the accessary.
732 "Annon praeponderet cibus humanis consiliis," whether meat do not preponderate in man's counsels.
733 "Non est quod perversa eorum judicia amplius moretur," there is no reason why he should any longer
regard their perverse judgments.
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Acts 11:1-18
? ? Acts 11:1-18
? Peter saith that he cannot deny baptism and brotherly fellowship to the Gentiles, but that he should be [without being] an enemy to God. But he should have essayed nothing which was manifestly contrary to the grace of God. That is true indeed; but he which doth not re- ceive those whom God offereth, and shutteth the gate which God openeth, he hindereth the work of God so much as in him lieth; as we say at this day, that those men make war against God who are set against the baptizing of infants; because they most cruelly exclude those out of the Church whom God hath adopted into the Church, and they deprive those of the outward sign whom God vouchsafeth to call his children. Like unto this is that kind of res- isting, in that many dissemblers, who, whilst they be magistrates, ought to assist, according to their office, the martyrs of Christ, go about to stop their mouths, and to take from them their liberty. For because they hate the truth, they would have it suppressed.
18. When they heard these things they were quieted. The end doth show that those were not moved with malice which did contend with Peter; for this is an evident sign of godliness, in that being thoroughly instructed touching the will of God, they cease forthwith to contend. By which example we are taught, that those are not to be despised who, being offended through unadvised zeal, reprove any thing wrongfully; but that their consciences must be appeased by the Word of God, which are troubled by error, and that their docility is tried at least thus far forth. As touching us, we do hereby, in like sort, learn whereupon our judgment must depend, namely, upon the sole and simple beck of God. For this honor is due to him, that his will be to us the certain and principal rule of truth and justice. So often as it is requisite for us to know the cause of any thing, the Lord doth not conceal the same from us; but to the end he may accustom our faith unto just obedience, he telleth us some- times simply and plainly that this or that thing pleaseth him. He which granteth liberty to himself to inquire farther, and taketh a delight in his curiosity, doth nothing else but throw himself headlong with devilish boldness. And Luke doth not only declare that these men held their peace, but that they gave glory also to God. Some are enforced by shame to hold their peace, who, notwithstanding, keep in that in their minds which they dare not utter. That is rather a dissemblance of modesty than docility. But these men do so thoroughly submit themselves to God, that they are not afraid nor ashamed to recant by and by, [forthwith. ]
Then hath God. Luke doth briefly declare in these words what the gospel containeth, and to what end it tendeth, to wit, that God may reconcile men to himself, being renewed by his Spirit. The word repentance alone is expressed in this place, but when he addeth unto life, it appeareth plainly that it is not separated from faith.