No More Learning

Giving rain and fruitful seasons. God hath, indeed, revealed himself to all mankind by his word since [from] the beginning. But Paul and Barnabas show that there was no age on which God did not bestow benefits, which might testify that the world is governed by his government (and commandment;) and because the light of doctrine had been buried long thee, therefore they say only, that God was showed by natural arguments, [evidences. ] And it is to be thought that they did, in such sort, set forth the magnificence and greatness of the works of God as became them; but it was sufficient for Luke to touch the (sums and) chief points of matters. Neither do I so understand it, that they intreated subtlety, and after the manner of the philosophers, of the secrets of nature, for they spake unto an unlearned multitude; therefore it behooved them to set that before them plainly which the most ignorant did know. Notwithstanding they take this principle, that in the order of nature there is a certain and evident manifestation of God, in that the earth is watered with rain; in that the heat of the sun doth comfort it; 37 in that there cometh such abundance of fruit out of the same yearly, it is thereby gathered for a surety, that there is some God who governeth all things. For even the heaven and earth are not moved or governed by their own motion, and much less by fortune. Therefore it remaineth, that this wonderful workmanship of nature doth manifestly show the providence of God; and those who said that the world was eternal spake not as they thought, but they went about by malicious and barbarous unthankfulness [ingratitude] to suppress the glory of God, wherein they betrayed their impudence.
Filling with meat and gladness. The ungodliness of men is more convict in that, if they knew not God, because he cloth not only set before their eyes testimonies of his glory in his works, but doth also appoint all things for their use. For why doth the sun and stars shine in the heavens, save only that they may serve men? Why doth the rain fall from heaven? Why doth the earth bring forth her increase, save only that they may minister food to men? Therefore, God hath not set man upon earth that he may be an idle beholder of his work, as being set upon a theater, but to exercise himself in praising the liberality of God, whilst
? 37 "Vegetat," causes it to vegetate.
16
Acts 14:14-18
? that he enjoyeth the riches of heaven and earth. And now, is it not more than filthy forward- ness [depravity] not to be moved with so great goodness of God in the manifold abundance of things? To fill the hearts with meat, doth signify nothing else but to give food which may satisfy the desires of men. By this word gladness, Paul and Barnabas do mean that God doth give more to men, according to his infinite goodness, than their necessity doth require; as if it had been said, that men have meat given them not only to refresh their strength, but also to make their hearts merry.
If any man do object that it falleth out so oftentimes that men do rather mourn, being hungry, then rejoice, being full; I answer, that that cometh to pass contrary to the order of nature; namely, when the Lord shutteth his hand because of the sins of men. For the liberality of God should flow unto us abundantly of his [its] own accord, as it is here described by Paul and Barnabas, unless it were kept back by the lets of our vices. And yet there was never so great barrenness wherein the blessing of God in feeding men did quite wither away. It was, indeed, well said of the prophet, Open thy mouth, and I will fill it, (Psalm 81:10,) that we may know that we be hungry through our own fault, whilst that we do not admit the goodness of God. But how unworthy soever we be and straight, 38 yet the fatherly love of God breaketh through even unto the unworthy. Especially the generality of mankind doth testify that the benefits of God do never cease, wherein he appeareth to be our Father.
18. When they had said thus. Luke said before that they did not only use words, but they ran also with violence into the multitude. 39 Now he addeth, that the fury of the people was scarce appeased 40 with that vehemency, whereby appeareth how mad and untamed the heat of the world is toward idolatry. For if they believe the [them] gods, why do they not believe their word, whereby they put from them false honor? But all idolaters are sick of this disease, that they are oftentimes ready to shake off the yoke, unless religion be subject to their will and pleasure. Wherefore, no marvel if the prophets say oftentimes that men are carried into the blind affection of superstitions, even as brute beasts are carried into their lust.
? ? 38 "Sed quam libet simus restricti," but however we may be restrained (in ourselves. )
39 "Sed etiam cure impetu irruisse in turbam," but also rushed impetuously among the multitude.
40 "Repressum," repressed.
17
Acts 14:19-22
? ? Acts 14:19-22
? 19. And there came from Antioch and Iconium Jews, by whom the multitudes were per- suaded, and when they had stoned Paul, they cast him out without the city, thinking that he was dead. 20. And as the disciples stood about him, he arose and entered into the city: and on the morrow he went forth with Barnabas to Derbe. 21. And when they had preached the gospel to this city, and had framed malay disciples, they returned to Lystra, and to Iconium, and Antioch, 22. Strengthening the souls of the disciples, and exhorting them to continue in the faith, and that through many afflictions we must enter into the kingdom of heaven.
? ? ? 19. There came. Paul and Barnabas can hardly stay the people from doing sacrifice; but a company of knaves do, with small ado, persuade them to stone Paul, whom of late they made a god. Whereby appeareth how much more men be bent unto superstition than unto the true worship of God, and how arrogant superstition is, which will always bear the chief sway in appointing the worship of God. The servants of God seek no other thing but to bring men under obedience of him, which is salvation and felicity alone. They challenge to themselves no lordship, they hunt after no gain; and yet the world cannot abide them. For almost all men murmur; and now and then there rise tumults. Those who are thus stubborn against God, they be too ready to believe seducers, and willingly submit themselves to their tyranny. So the Pope had liberty to deceive at his pleasure, and not only to oppress miserable souls with slavery, but also cruelly to torment them. Whatsoever he commanded it was obediently received, and even at this day, though he make impossible laws, yet dare no man once mutter against them. Nevertheless, the yoke of Christ is sweet, (Matthew 11:30,) and yet few there be who will suffer it.
Therefore, in this history is most lively painted out unto us the forwardness of the world. Paul might have reigned under the title of Mercury, with the commendation of all men; he will not be a god. Because he serveth Christ faithfully, he is stoned. His constancy is com- mended, to the end we may follow it. He was indeed wonderfully delivered by the Lord; but as touching himself he suffered a most cruel kind of death. Therefore, we must make like account of this testimony, which he doth also recite in the Second Epistle to the Corinthians, (2 Corinthians 11:25,) as if he had been slain. Furthermore, we need not doubt but that the common sort made insurrection against him outrageously. 41 So that, what violence soever the wicked do to the servants of Christ, it is never called in question; the laws are whist, [si- lent;] judgments cease; the magistrate is asleep; there is no patron to be found.
? 41 "Quin tumultuose in eum insurrexeret vulgus," that the mob rose tumultuously against him.
18
Acts 14:19-22
? 20. As the disciples. Though no man defended Paul, yet Luke showeth that the godly were desirous of his life; 42 yet they did so moderate themselves, lest they should attempt anything with great danger to no end, seeing they could not help him unless it were done privily. And surely we must always mark what the Lord hath brought to our hand. If I, standing upon the bank, shall see a man in the midst of the water, and cannot reach him my hand when he is like to be drowned, 43 what is remaining for me to do but to commend him to the Lord? And [but] if there be any hope to help him, then must I endanger myself. 44 Therefore, we will not say that Saint Paul was left alone by the disciples through sloth, seeing they could not help him; and they declare their love and care when they stand about him after he is cast out.
They went to Derbe It appeareth plainly by this that Paul was miraculously saved, seeing that, on the morrow, after he was cast out for dead, he taketh his journey, being fresh and sound; whence it is also gathered what an invincible heart he bare against all evils and afflic- tions. For he creepeth not into a corner, where, like an overworn soldier, he may live idly; but he goeth to the same places where he was uncourteously and cruelly handled but a little before. Notwithstanding Luke showeth that the church was first planted among the men of Derbe, he addeth afterward, that Paul and Barnabas returned unto the churches which they had ordained, that they might confirm the disciples; whereby by he giveth us to understand that the use of the Word consisteth not in instruction only, whereby the hearer is only taught, but that it is also available for confirmation of faith, in admonishing, exhorting, and reprov- ing. And Christ doth not only command his ministers to teach, but also to exhort; and Paul saith that the Scripture is profitable not only to teach, but also to exhort, (2 Timothy 3:16. ) Wherefore, let not pastors think that they have done their duty as they ought, when they have well trained up their people in true knowledge, unless they employ themselves to this part also. Again, let not the faithful neglect the Word of God, as if the reading and preaching thereof were unnecessary; because there is no man who hath not need of continual confirm- ation.
22. And exhorting them. This was the principal way to confirm, in that they provoke the disciples who had before embraced the Gospel and did profess it, to go forward by ex- horting them; for we are far from being so ready and stout 45 as we ought. Therefore our laziness needeth pricks, and our coldness must be warmed. But because God will have his exercised with diverse combats, Paul and Barnabas admonish the disciples to be ready to suffer tribulation. A very necessary admonition, that we must go on warfare in this world,
? 42 "De ejus vita sollicitos," were anxious for his life.
43 "Naufrago," when shipwrecked.
44 "Periculum subire," run the risk.
45 "Prompti et strenui," prompt and strenuous.
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that we may live well and godly. If the flesh should not molest us, if Satan should attempt nothing, if the wicked should not trouble us with some stumbling-blocks, it were no such troublesome thing to persevere; because that were a sweet walk through a soft and pleasant way; but because there arise on every side, and every minute of an hour, [moment,] infinite assaults, which provoke us to fall away, there ariseth the hardness, 46 and therefore is it that the virtue of constancy is so rare. Therefore, to the end we may persist even unto the end, we must be prepared for war.
But Luke speaketh not in this place only of the persecutions which the adversaries raise against us with drawn swords and flaming fires; but he comprehendeth under the word tribulations, all sorrows and miseries whereunto the life of the godly is subject; not because the faithful alone are miserable; because this is the common state both of the good and bad. Whence also cometh that famous proverb, It is the best not to be born; and the next to die very quickly. 47 But when as God doth oftentimes spare the wicked, and doth fat them with prosperity, he is more sharp and hard, 48 toward his children. For besides common molesta- tions, they are oppressed peculiarly with many discommodities, and the Lord doth humble them with such exercises, keeping their flesh under correction lest it wax wanton; he awaketh them, lest they lie sleeping upon earth. Unto these are added the reproaches and slanders of the wicked; for they must be, as it were, the offscourings of the world. Their simpleness is laughed at; but they use 49 wicked mocks and scoffs, principally against God. Last of all, the lust of the wicked breaketh out into open violence; so that they have need to strive 50 with many tribulations, and it cannot be but that all their life shall be envied and unquiet amidst so many enemies. But this is the best comfort, and which is sufficient enough to confirm their minds, that this way (though it be hard and sharp) leadeth unto the kingdom of heaven. For we gather by this that the miseries of the godly are more happy than be all the doting dainties and delights of the world.
Therefore, let us remember, first, that this condition is set down for us, that we suffer many tribulations; yet let us also remember to add this, to mitigate the bitterness thereof, that by them we be brought unto the kingdom of God. Furthermore, their babbling is frivolous, 51 who gather hereby that patience is a work which deserveth eternal salvation, seeing that the cause of salvation is not in this place handled, but after what sort God useth
46 "Difficultas," difficulty.
47 "Optimum est non nasci; proximum vero, quam citissime mori," the best thing is not to be born; the next
best to die as soon as possible.
48 "Austerior est ac durior," he is more harsh and austere.
49 "Maxime uruntur," they are most of all stung by. The translator appears to have read "utuntur. "
50 "Valde infesta," exceedingly troubled.
51 "Futilis et stulta," futile and foolish.
20
Acts 14:19-22
? ? Acts 14:19-22
? to handle his in this world; and the comfort is added, not to extol the dignity and merit of works, but only to encourage the godly, that they faint not under the burden of the cross. All mankind, as we have said before, as well one as other, is subject to many miseries; but the afflictions of the reprobate are no thing else to them but the very entry of hell; but these turn to the saints to an happy and joyful end, and for them they fall out well; and so, con- sequently, they be helps for salvation, because they take part with Christ. 52 We must note that Paul and Barnabas being not content with the plural number, do plainly set down many tribulations, lest any man, after he hath suffered one or two, or 53 a few, do at length sink down. 54 Therefore, let the faithful think that they must pass through continual miseries; that done, let them prepare themselves not for one kind of persecution only, but for diverse kinds. For though God handle some men more courteously and gently, yet doth he pamper none of his so daintily that he is free from all tribulations.
? ? 52 "Communicant cum Christo," make them to be partakers with Christ.
53 "Aut saltem paucis," or at least a few.
54 "Tandem succumbunt," at length succumb.
21
Acts 14:23-28
? ? Acts 14:23-28
? 23. And when by voices [suffrages] they had ordained them elders through all churches, having prayed with fasting, they commended them to the Lord, in whom they had believed. 24. And passing over through Pisidia, they came to Pamphylia. 25. And when they had spoken the word at Perga, they went down to Attalia: 26. And thence they sailed to Antioch, from whence they were commended to the grace of God unto the work which they had fulfilled. 27. And when they were come, when the Church was gathered together, they showed what great things God had done by them, and that he had opened to the Gentiles the door of faith. 28. And they were there no small time with the disciples.
? ? ? 23. When they had ordained elders. By this it appeareth sufficiently, that it is not enough if men have been once taught the doctrine of godliness, and to have [hold] the sum of faith, unless they go forward continually; therefore, Christ did not only send his apostles to preach the gospel, but he commanded also that there should be pastors appointed, that the preaching of the gospel might be perpetual and in daily use. Paul and Barnabas do mark that this order was set down by Christ, when they assigned pastors to every church, lest, after their departure, doctrine should cease and be whisht, (silent. ) Furthermore, this place teacheth, that the Church cannot want an ordinary ministry, neither can any be counted Christians before God but those who, during their whole life, are willing to learn. I take it that those are called elders, in this place, who had the office of teaching enjoined them; for it appeareth by Paul that some were only censors of manners, and such as had authority to punish enormities, (1 Timothy 5:17. ) Now, forasmuch as Luke saith, that they were set over every church, the difference between their office and the office of the apostles is gathered hence. For the apostles had no certain place of abode, but they went to and fro to found new churches; but pastors were set and appointed, every man to his own church, and were, as it were, placed to watch 55 over their congregations.
Had ordained by election. The Greek word ? ? ? ? ? ? ? ? ? ? ? doth signify to decree, or ordain a thing, by lifting up the hands, as they used to do in the assemblies of the people. Notwith- standing, the ecclesiastical writers do often use the word ? ? ? ? ? ? ? ? ? ? ? , in another sense; to wit, for their [the] solemn rite of ordaining, which is called in Scripture laying on of hands. Furthermore, by this manner of speech is very excellently expressed the right way to ordain pastors. Paul and Barnabas are said to choose 56 elders. Do they this alone by their private office? 57 Nay, rather they suffer the matter to be decided by the consent of them all. 58
? 55 "Ad praesidium," as a guard.
56 "Eligere," to elect.
57 "An soli hoc privato officio faciunt," do they alone do this by their peculiar office?
58 "Omnium suffragiis," by the suffrages of all.
22
Acts 14:23-28
? Therefore, in ordaining pastors the people had their free election, but lest there should any tumult arise, Paul and Barnabas sit as chief moderators. Thus must the decree of the council of Laodicea be understood, which forbiddeth that the people have liberty granted them to elect. 59
They having prayed with fasting. They had a double end and reason of their prayer; the first, that God would direct them with the spirit of wisdom and discretion to choose the best and most meet men, for they knew that they were not furnished with so great wisdom but they might be deceived; neither did they so much trust to their diligence, but that they knew that the principal point did consist in the blessing of God, as we see men's judgments err daily where the heavenly government is not, and that all their labor is nothing worth where the hand of God is not. These be the true signs and tokens 60 of the godly to call upon the Spirit of God, that he may govern their counsels. And if so be it this rule be to be observed in all businesses so often as the government of the Church is in hand, which dependeth wholly upon his will and pleasure, we must 61 beware that we attempt nothing unless we have him for our guide and governor. And the second end of their prayer was, that God would furnish with necessary gifts those pastors which were chosen. For it is a harder matter to fulfill such a function faithfully as a man ought, than that man's strength is sufficient for it. Therefore, they crave God's help even in this part also, having Paul and Barnabas for their authors.
They fast likewise, that even that may be a help 62 to stir up the ferventness of their prayers; for we know how great our coldness is otherwise. Not because it is always necessary that we should pray fasting, seeing that God doth invite even those who are full to give thanks; but when we are urged by any necessity to pray more fervently than we used com- monly to do, this is a very profitable provokement.
And now we have already declared what a weighty matter the choosing of pastors is, wherein the soundness of the Church is handled. Wherefore, no marvel if Luke write that they used extraordinary prayers. And it is profitable for us to mark this use, and other [uses] of fasting, lest we imagine with the Papists that it is a meritorious work, or lest we place the worship of God in it, seeing it is of itself nothing, neither is it of any importance with God, save only inasmuch as it is referred unto another end. 63
They committed themselves to the Lord. We gather hereby, first, what great care Paul and Barnabas had for the salvation of those who, by their industry, 64 were turned unto the
? 59 "Plebi electionem permitti," election to be given (left) to the people.
60 "Auspicia," auspices.
61 "Sollicite," anxiously.
62 "Adduntur jejunia, tamquam adminicula," fastings are added as helps.
63 "Nisi quatenus alio refertur," except in so far as it has reference to something else.
64 "Cura et labore," by their care and labour.
23
Acts 14:23-28
? Lord; for they testify, that in this infirmity of the flesh men be subject to more dangers, than that their faith can continue steadfast through his [its] own strength. Therefore, this is the only refuge and aid, if the Lord keep them continually whom he hath once received. And when Luke saith, that they were commended to God in whom they believed, there cometh no small confidence hence unto us; because he assigneth this office to God as proper to him, to save and defend all those who by true faith have embraced his word.
24. Passing through Pisidia. We have already said that Paul and Barnabas came to Antioch of Pisidia. Being now about to return to Antioch of Syria, whence they were sent away, they go through Pamphylia, which is the middle region toward the mount Taurus. And Perga and Attalia are cities lying near together. And whereas Luke saith, that they preach the Word in the one only, we may thereby guess that they had not opportunity offered them everywhere to teach, which they were wont to neglect or let pass nowhere.
26. When they had been commended. Luke might have said that they were ordained there to be the apostles of the Gentiles; but by a circuit of words 65 he doth more plainly express that they were neither sent away of men, neither did they attempt any thing trusting to their own strength, but that their whole journey, together with the success, was committed to God, the author thereof. Therefore, their preaching was no man's work, but a work of the grace of God. And the word grace is referred as well unto the power and efficacy of the Spirit, as also unto all the rest of the signs of favor; because all those gifts be free which God bestoweth upon his servants. And the sentence may be thus resolved, that they prayed God that he would show forth his grace to further the labors of his servants.
27. After they had called the Church together. As those who return from an embassage used to give an account of their acts, so Paul and Barnabas declared to the Church all the sum of their voyage, that it may thereby appear what good success they had, and how faithfully they behaved themselves in their office; and also that they may exhort the faithful to give thanks to God, as the thing itself gave them large matter; 66 therefore Luke saith, Not that they did extol the things which they themselves had done, but whatsoever things the Lord had done by them. It is word for word with them; but according to the phrase of the Hebrew tongue, it is all one as if it had been said, in them, or by them, or towards them, or simply to them, in the dative case. Therefore Luke doth not say ? ? ? ? ? ? ? ? ? , but ? ? ? ? ? ? ? ? ? ; which I say for this cause, lest any unskillful man ascribe some part of the praise to Paul and Barnabas, as if they had been partners with God in the work; whereas he doth rather make him the only author of all those famous facts which they had done.
Luke addeth immediately after, that the Lord had opened the door of faith to the Gentiles; for though they were sent unto the Gentiles, yet the strangeness [novelty] of the matter
? 65 "Verborum circuitu," by a circumlocution.
66 "Amplum materiam," ample materials.
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causeth them to wonder not a little; and not only the sudden change did make the Jews as- tonished, but also because it was to them as it were a monster, that unclean men, and such as were strangers 67 from the kingdom of God, should be mixed with the holy seed of Abra- ham, that they might both together make one and 'the same Church of God. They are now taught by the event itself, that it was not for nothing that there were apostles sent to them. Moreover, it is said that the door of faith was set open to the Gentiles, not only because the gospel was preached to them with the external voice, but because, being illuminated by the Spirit of God, they were called effectually unto the faith. The kingdom of heaven is indeed set open to us by the external preaching of the gospel; but no man entereth in save he to whom God reacheth out his hand; no man draweth near unless he be drawn inwardly by the Spirit. Therefore, Paul and Barnabas show and prove by the effect that their calling was approved and ratified by God, because the faith of the Gentiles was, as it were, a seal engraven by the hand of God to establish the same, as Paul saith, (Romans 16:25; 2 Corinthians 3:7. )
Acts 14:23-28
? ? ? ? 67 "Impuros et alienos," impure men, aliens.
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CHAPTER 15
Chapter 15
? 26
Acts 15:1-5
? ? Acts 15:1-5
? 1. And certain which came down from Judea did teach his brethren, that unless they should be circumcised according to the manner of Moses, they could not be saved. 2. And when there arose sedition, and disputing not a little to Paul and Barnabas against them, they appointed that Paul and Barnabas, and certain other of them, should go up to the apostles and elders to Jerusalem about this question. 3. And when they were sent by the Church, they passed through. Phenice and Samaria, declaring the conversion of the Gentiles, and they brought great joy to all the brethren. 4. And when they were come to Jerusalem, they were received of the Church, and of the apostles and elders, and they showed what things soever God had done with them. 5. And there arose certain of the sect of the Pharisees which believed, saying, That, it was needful that they should be cir- cumcised, and to declare that the law of Moses must be kept.
? ? ? 1. When Paul and Barnabas had endured many combats against the professed enemies of the gospel, Luke doth now begin to declare that they were tried by domestic war; so that it was meet that their doctrine and ministry should be proved by all means, to the end it might the better appear that they were furnished by God, and armed against all the assaults of the world and Satan. For that was no small confirmation for their doctrine, in that being shaken and battered with so many engines, it stood nevertheless, neither could the course thereof be broken off by so many hindrances. Therefore, to this end doth Paul boast that he suffered fights without and terrors within, (2 Corinthians 7:5. ) This history is most worthy the noting; for though we do naturally abhor the cross and all manner [of] persecution, yet civil and domestic discord is more dangerous, lest haply they discourage us. 68 When tyrants bend their force and run violently upon men, flesh indeed is afraid; and all those who are not endued with the spirit of fortitude do tremble with all their heart; but then their con- sciences are not properly touched with any temptation. For this is known to be as it were the fatal estate of the Church. But when it falleth out so that the brethren go together by the ears, and that the Church is on an uproar within itself, it cannot be but that weak minds shall be troubled and also faint; and especially when the controversy is about doctrine, which alone is the holy bond of brotherly unity. Finally, there is nothing which doth more indamage the gospel than civil discord, because it doth not only pierce and wound weak conscience, but also minister occasion to the wicked to backbite.
Wherefore, we must diligently note this history, that we may know that it is no new example, if among those who profess the same gospel there arise some wranglings and strife
68 "Plus tamen et intestinis dissidiis est periculi ne anlmos nostros frangant vel debilitent," yet there is more danger in intestine dissensions, lest they weaken or dispirit us.
27
? about doctrine, when proud men can get them a name, (whereof they are so furiously de- sirous,) by no other means but by bringing in their own inventions. It is certain, that as there is but one God, so there is but one truth of this God. 69 Therefore, when Paul goeth about to exhort the faithful unto mutual consent, he useth this argument, "One God, one faith, one baptism," etc. , (Ephesians 4:6. ) But when we see wicked men arise, who go about to divide [rend] the Church by their factions, and also either to corrupt the gospel with their false and filthy [spurious] inventions, or else to bring the same in suspicion, we ought to know the subtlety [artifice] of Satan. Therefore, Paul saith elsewhere that heresies come abroad, that those who are tried may be made manifest, (1 Corinthians 11:19. ) And, assuredly, the Lord doth wonderfully make void the subtlety of Satan, in that he trieth the faith of his by such trials, and doth beautify his word with worthy and excellent victory; and causeth the truth to shine more clearly which the wicked went about to darken. But it is very con- venient to weigh all the circumstances of the history which Luke noteth.
Which came down from Judea. This cloak and color was very forcible to deceive even good men then. Jerusalem was honored not without cause among all churches, because they reverenced it even as their mother. For the gospel was deducted, as it were, by pipes and conduits 70 from that fountain. These seducers come thence; they pretend the apostles; they boast that they bring nothing but that which they learned of them. They blind and blear the eyes of the unskillful with this smoke; and those who are light and wicked do greedily snatch at the color which is offered them. The perturbation of the Church doth, like a tempest, shake those who were otherwise good and moderate, so that they are enforced to stumble. Therefore, we must note this subtlety of Satan, that he abuseth the names of holy men that he may deceive the simple, who, being won with the reverence of the men, dare not inquire after the thing itself. Luke doth not express, indeed, with what affection these knaves were moved; yet it is likely that perverse zeal was the cause which moved them to set themselves against Paul and Barnabas; for there be certain churlish natures which nothing can please but that which is their own. They had seen that circumcision and other rites of the law were observed at Jerusalem; wheresoever they become, they can abide nothing which is not agreeable thereto, as if the example of one church did bind all the rest of the churches with a certain law. And though such be carried with a preposterous zeal to procure tumults, yet are they pricked inwardly with their ambition, and with a certain kind of stubbornness. Nevertheless, Satan hath that he would; for the minds of the godly have such a mist cast before them that they can scarce know black from white.
69 "Certum quidem est, sicuti unus est Deus, ita unam esse ejus veritatem," it is certain, indeed, that as God is one, so also his truth is one.
70 "Per rivos," by streams.
28
Acts 15:1-5
? ? Acts 15:1-5
? Therefore, we must beware first of this plague, that some prescribe not a law to other some after their manner, that the example of one church be not a prejudice 71 of a common rule. Also, we must use another caution, that the persons of men do not hinder or darken the examination of the matter or cause. For if Satan transfigure himself into an angel of light, (2 Corinthians 11:14,) and if, by sacrilegious boldness, he usurp the holy name of God, what marvel is it if he do like wickedly deceive men under the names of holy men? The end shall at length declare that the apostles meant nothing less than 72 to lay the yoke of the law upon the neck of the Gentiles; and yet Satan meant under this shift to get in. So it falleth out oftentimes that those who contrary [oppose] the doctrine of Christ, creep in under the title of his servants. Therefore, there is one only remedy, to come to search out the matter 73 with sound judgments; also it behoveth us to prevent an offense, lest we think that the faithful servants of God do therefore strive among themselves, because Satan doth falsely abuse their names, that he may set certain shadows by the ears together to terrify the simple.
2. When there was sedition arisen. This was no small trial, in that Paul and Barnabas are haled into a troublesome tumult. There was mischief enough already in the matter [dissen- sion] itself; but it is a more cruel mischief when the contention waxeth so hot, that they are enforced to fight with their brethren as with enemies. Add, moreover, the infamy wherewith they saw themselves burdened among the simple and unskillful, as if they would trouble the peace of the Church with their stubbornness. For it falleth out oftentimes so, that the faithful servants of Christ are envied alone, and bear all the blame, after that they have been unjustly troubled, and have faithfully employed themselves in defense of a good cause. Therefore, they must be endued with invincible courage to despise all false reports which are carried about concerning them. Therefore, Paul boasteth in another place that he went through the midst of seditions, (2 Corinthians 6:5. ) But the servants of God must observe such moderation, that they abhor so much as they can all discord; if at any time Satan raise tumults and contentions, let them endeavor to appease them, and, finally, let them do all that they can to foster and cherish unity. But again, on the other side, when the truth of God is assailed, let them refuse no combat for defense thereof; nor let them fear to oppose themselves valiantly, though heaven and earth go together.
And let us, being admonished by this example, learn, so often as there ariseth any tumult in the Church, wisely to weigh through whose fault it came, lest we rashly condemn the faithful ministers of Christ, whose gravity is rather to be praised, because they can abide so valiantly such violent assaults of Satan. Secondly, let us call to mind that Satan was bridled by the wonderful providence of God, that he might not put the doctrine of Paul to the foil.
? 71 "Communis regulae praejudicium," be not prejudged as a common rule.
72 "Apostolis nihil minus esse in animo," that the very last thing the apostles meant was.
73 "Ad rem ipsam quaerendam accedere," to enter upon the investigation.
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? For if he had been suffered to do hurt at his pleasure, so soon as the faith of the Gentiles had been pulled down and overthrown, the gospel preached by Paul should have fallen to the ground, and the gate should have [been] shut against the calling of the Gentiles. Thirdly, let us learn that we must in time prevent dissension, of what sort soever it be, lest it break out into the flame of contention; because Satan seeketh nothing else by the fans of dissension but to kindle so many fires. But again, seeing we see the primitive Church on an uproar, and the best servants of Christ exercised with sedition, if the same thing befall us now, let us not fear as in some new and unwonted matter; but, craving at the Lord's hands such an end as he now made, let us pass through tumults with the same tenor of faith.
Unless ye be circumcised. Luke setteth [defineth] down briefly in these words the state of the question, to wit, that these seducers went about to bind men's consciences with neces- sity of keeping the law. Circumcision is indeed mentioned alone in this place; but it appeareth by the text that they moved the question about the keeping of the whole Law. And, because circumcision was, as it were, a solemn entrance and admission into other rites of the law, therefore, by synecdoche, the whole law is comprehended under one part. These enemies of Paul did not deny that Christ was the Messiah; but though they gave him their names, they retained therewithal the old ceremonies of the law.
The error might have seemed tolerable at the first glimpse. Why doth not Paul then dissemble, at least, for some short time, lest he shake the Church with conflict? for the dis- putation was concerning external matters, concerning which Paul himself forbiddeth else- where to stand and strive too much. But there were three weighty causes which enforced him to gainstand. For, if the keeping of the law be necessary, man's salvation is tied to works, which must be grounded in the grace of Christ alone, that the faith may be settled and quiet. Therefore, when Paul saw the worship of the law set against the free righteousness of faith, it was unlawful for him to hold his peace, unless he would betray Christ. For, seeing the adversaries did deny that any should be saved, save he which did observe the law of Moses, by this means they did translate unto works the glory of salvation, which they took from Christ, and having shaken assurance, they did vex miserable souls with unquietness. Again, it was no small thing, neither of any small importance, to spoil and rob faithful souls of the liberty gotten by Christ's blood. Though the inward liberty of the Spirit were common to the fathers as well as to us, yet we know what Paul saith, that they were shut up under the childish ward and custody of the law, so that they did not much differ from servants; but we are loose from the schoolmastership of the law after that Christ was revealed, (Galatians 3:24,) and we have more liberty, the time of our nonage being, as it were, ended. The third vice of this doctrine was, because it darkened the light of the Church, 74 or at least did put in, as it were, certain clouds, that Christ the Sun of righteousness might not give perfect
? 74 "Evangelli," gospel.
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? light. In sum, Christianity should shortly have come to nothing if Paul should have yielded to such beginnings. Therefore, he entereth the combat, not for the external uncircumcision of the flesh, but for the free salvation of men. Secondly, that he may acquit and set free godly consciences from the curse of the law, and the guilt of eternal death. Last of all, that after all hindrances are driven away, the brightness of the grace of Christ may shine as in a pleasant and clear heaven. Moreover, these knaves did great injury to the law when they did wickedly corrupt the right use thereof. This was the natural and right office of the law, to lead men by the hand, like a schoolmaster, unto Christ; therefore, it could not be worse corrupt than when, under color of it, the power and grace of Christ were diminished.
After this sort must we look into the fountains of all questions, lest by our silence we betray the truth of God, so often as we see Satan, by his subtlety, aim right at it; neither let our minds be changed and wax faint through any perils, or reproaches and slanders, because we must constantly defend pure religion, though heaven and earth must [should] go together. The servants of Christ must be no fighters, (2 Timothy 2:24;)therefore, if there be any con- tention risen, they must rather study to appease and pacify the same by their moderation, than by and by to blow to the assault. 75 Secondly, they must take good heed of superfluous and vain conflicts; neither shall they handle controversies of any small weight; but when they see Satan wax so proud, that religion cannot any longer continue safe and sound unless he be prevented, they must needs take a good heart to them, and rise to resist; neither let them fear to enter even most hateful combats. The name of peace is indeed plausible and sweet, but cursed is that peace which is purchased with so great loss, that we suffer the doctrine of Christ to perish, by which alone we grow together into godly and holy unity.
The Papists cause us at this day to be sore hated, as if we had been the causers of deadly tumults, wherewith the world is shaken; but we can well defend ourselves, because the blasphemies which we endeavored to reprove were more cruel 76 than that it was lawful for us to hold our peace; there we are not to be blamed, because we have taken upon us to enter combats in defense of that cause, for which we were to fight even with the very angels. Let them cry till their throats be sore; Paul's example is sufficient for us, that we must not be either cold or slack in defending the doctrine of godliness when the ministers of Satan seek to overthrow it with might and main; for their brainsick distemperature ought not to pass 77 the constancy of the servants of God. When Paul did zealously set himself against the false apostles, sedition began at length 78 by reason of the conflict; and yet the Spirit of God
? 75 "Quam ut classicum protinus caniant," than forthwith to blow the trumpet.
76 "Atrociores," more atrocious.
77 "Superare," overcome.
78 "Exarsit," blazed forth.
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? doth not therefore reprove him; but doth rather with due praises commend that fortitude which he had given that holy man.
They determined, etc. The Spirit of God put them in mind of this remedy to appease the tumult, which might otherwise have gone farther with doing much hurt, whereby we be also taught, that we must always seek such means as be fit 79 for ending discord; because God doth so highly commend peace, let the faithful show 80 that they do what they can to nourish the peace of the Church. The truth must always be first in order with them, in defense whereof they must be afraid of no tumults; yet they must so temper their heat that they refuse no means of godly agreement; yea, let them of their own accord invent what ways soever they can, and let them be witty in seeking them out. Therefore, we must observe this mean, lest being carried away through immoderate vehemency of zeal we be carried beyond the just bounds; for we must be courageous in defense of true doctrine, not stubborn, nor rash; therefore, let us learn to join together these two virtues which the Spirit of God commandeth in Paul. When he is drawn into the field by the wicked, he is not afraid boldly to offer himself; but when he doth meekly admit the remedy which was offered, he declareth plainly what small desire he had to fight, for otherwise he might have boasted that he did not pass for the apostles, 81 and so have stood stoutly in that; but the desire of peace did not suffer him to refuse their judgment. Moreover, ignorant and weak men should have conceived a sinister opinion, if they should have seen two men only separated from all the servants of Christ; and godly teachers must in no case neglect this way to cherish faith, that they may show that they agree with the Church.
Paul, indeed, did not depend upon the beck of the apostles, that he would change his opinion if he should have found them contrary to him, who would not have given place even to the very angels, as he boasteth in first chapter to the Galatians, (Galatians 1:8;) but lest the wicked should slanderously report that he was a man that stood too much in his own conceit, and which was too proud, and which did please himself with an unseemly contempt of all men, he offered to give an account of his doctrine, as it became him, and as it was profitable for the Church; secondly, he presented himself before the apostles with sure hope of victory, because he knew full well what would be their judgment, seeing they were guided by the same Spirit wherewith he was governed. Notwithstanding, it may be demanded for what purpose the men of Antioch sent Paul and Barnabas unto the rest of the apostles; for if they did so greatly reverence them, that they stood in doubt until they had given judgment on this side or that, their faith was hitherto vain and altogether none? But the answer is easy, seeing they knew that all the apostles were sent 82 by Christ alone
? 79 "Aptas et commodas," fit and convenient.
80 "Re ipsa," in reality.
81 "Nihil se morari apostolos," that he cared not for the apostles.
82 "Pariter," in like manner.
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? with the same commandments, and that they had the same Spirit given them, they were fully persuaded of the end and success, and, undoubtedly, this counsel proceeded from honest and stout men, who were not ignorant that the knaves did falsely pretend the names of James and Peter. Wherefore, they sought nothing else but that the apostles might further a good matter with their consent. 83
To the same end were all holy synods assembled since the beginning, that grave men, and such as were well exercised in the word of God, might decide controversies, not after their own pleasure, but according to the authority of God. This is worth the noting, lest the Papists pierce any man with their loud outcries, 84 who, to the end they may overthrow Christ and his gospel, and put out all the light of godliness, thrust upon us Councils, as if every definition and determination of men were to be counted an heavenly oracle; but if the holy Fathers had their sitting at this day, they would cry with one mouth, that there was nothing more unlawful for them, neither did they mean any thing less than to set down or deliver any thing without having the word of Christ for their guide, who was their only teacher, [master,] even as he is ours. I omit this, that the Papists lean only unto untimely 85 Councils, which breathe out nothing but gross ignorance and barbarism; but even the best and most choice must be reckoned in that number, that they may be subject to the word of God. There is a grievous complaint of Gregory Nazianzene extant, that there was never any Council which had a good end. What excellency soever did flourish and was in force in the Church, it cannot be denied but that it began to decay an hundred years after; therefore, if that holy man were now living, how stoutly would he reject the toys of the Papists, who, without all shame, most impudently bring in the jugglings of visors instead of lawful Councils, and that to that end, that the Word of God may pack, 86 so soon as a few bald and foolish men have set down whatsoever pleased them?