COMMENTARY UPON THE ACTS OF THE APOSTLES BY JOHN CALVIN EDITED FROM THE ORIGINAL ENGLISH TRANSLATION OF CHRISTOPHER FETHERSTONE, STUDENT IN DIVINITY, BY HENRY BEVERIDGE, ESQ VOLUME SECOND CHRISTIAN CLASSICS ETHEREAL LIBRARY GRAND RAPIDS, MI http://www.ccel.org CHAPTER 14 IN the chapter last going before, Luke declared how Paul and Barnabas took in hand their embassage unto the Gentiles. Furthermore, it might seem to be an unprosperous and unlucky beginning, in that they were not only expelled out of Antioch, but also enforced by the obstinate wickedness of certain to shake off the dust from their feet. But though they had but short entertainment F857 in one place, yet do they not yield; because they consider that the Lord had called them upon that condition, that they should do their duty though the whole world and Satan did say nay. Therefore, we see that they came not only ready to teach, but also armed to enter conflicts, that they might courageously proceed in publishing the gospel, even through the midst of combats. And assuredly, that which was once spoken to Jeremiah is common to all the prophets and ministers of God, "They shall fight against thee, but they shall not prevail," (<240119>Jeremiah 1:19.) Now, whithersoever they fly, they carry with them the same courage F858 still; whereby it appeareth that they were not only furnished for one combat, but even for continual warfare; which Luke doth now prosecute. F859 He saith first, that they came to Iconium, and therewithal he showeth that they sought not there some haven where they might rest quietly; but they entered the synagogue as if they had suffered no hurt at all. I refer the word Kata to auto, forasmuch as it signifieth among the Grecians, together, or at the same time, rather unto the Jews than unto Paul and Barnabas. Therefore, I interpret it thus, not that they went in both together, but that they followed the multitude at the solemn and appointed time of the meeting, whence we gather that they spake not secretly with a few men, but in a great assembly of people; whereby they declare their boldness and ready desire; they are so far from fearing envy, or avoiding danger. F860 That a great multitude believed. As Luke did before show the power of the Spirit in Paul and Barnabas, so now he commandeth another grace of God in that prosperous success which they had. For one only sermon which they made was not without fruit, but it brought forth many children of God, as well of the Jews as of the Gentiles. If one, or two, or a few, had believed, they might have thought that they sped well; but the Lord confirmeth them far better, when as they gather such plentiful fruit of their doctrine even in a short time. For they knew that so many hearts of men were converted to believe, not so much by their voice, as by the power of the Spirit; whereby they might also assure themselves that they themselves were defended by the outstretched hand of God, which did not a little encourage them. ACTS 14:1-4 1. And it came to pass at Iconium, that they went together [or at the same time] into the synagogue of the Jews, and spake so, that a great multitude both of Jews and Gentiles believed. 2. And the Jews which believed not stirred and with envy infected the minds of the Gentiles against the brethren. 3. Therefore, they were long time conversant there, behaving themselves boldly in the Lord, who bare witness of the word of his grace, granting that signs and wonders might be done by their hands. 4. And the multitude of the city was divided: and some stood with the Jews, and some with the apostles. 2. And those Jews which believed not. Lo, they are persecuted now afresh, and that by the Jews, for they were like firebrands to inflame the minds of the Gentiles; for it is to be thought that the Gentiles could abide to hear the gospel preached, unless they had been incensed to resist by these fans. F861 I interpret kakwsai in this place for to resist F862 with a malicious affection, or to enforce to do hurt. Under the name brethren, Luke comprehendeth, in my judgment, all the godly; to wit, that they were vexed and troubled whosoever embraced the gospel, as if some pernicious sect had risen to spread discord, to trouble the peace of the city, to shake the public state; yet if any had rather restrain it unto Paul and Barnabas I am not greatly against him. 3. A long time. Luke declareth here, that Paul and Barnabas did not depart the city so soon as they saw some set against them, for when he saith that they behaved themselves boldly, he giveth us an inkling F863 that there was cause of fear offered them. Whence we gather that they stood stoutly, and that through rare constancy and courage they counted all dangers as nothing, until they were compelled by violence to depart to another place. This clause, epi kuriw, may be expounded diversely, either that they behaved themselves stoutly in the Lord's cause, or that they trusted to his grace, and were thereby encouraged. I have followed that which was more common, that they behaved themselves freely and boldly in the Lord, that is, being holpen not by their own strength, but by his grace. He showeth immediately after, after what sort they were encouraged in the Lord; to wit, because [that] he approveth the doctrine by signs and miracles. For seeing that they knew thereby that the Lord was present with them, and that his hand was nigh to help them, they were worthily pricked forward to behave themselves stoutly. But in noting one kind, he doth not exclude other kinds, for the Lord did lift them up unto boldness, and establish them in constancy by other means. But it seemeth that Luke did speak of miracles expressly, because the Lord showed in them his power openly before all the people. Therefore, Paul and Barnabas were not a little emboldened when the Lord did so deliver their doctrine from contempt. Furthermore, we must note this phrase, that the Lord gave witness to the gospel in miracles, for it showeth the true use of miracles. This is, indeed, the first end, that they may show to us the power and grace of God; but because we be wrong and perverse interpreters of them, lest they be drawn unto abuse and corruption, God doth never suffer them to be separated from his word. For if miracles were wrought at any time without his word; first, that was very seldom; secondly, there came but small fruit thereof; and God hath wrought miracles, for the most part, whereby the world might know him not simply, or in his bare majesty, but in his word. So Luke saith, in this place, that the gospel was established by miracles, not that some confused religion might possess the minds of men, but that Paul's doctrine going before they might be brought unto the pure worship of God. Whence we may easily gather how foolishly the Papists deal, when as they endeavor to lead away the world from the reverence of God and the gospel by bare miracles. For we must hold that principle, that those miracles which came from God at any time did never tend to any other end but that the gospel might have his perfect and full authority. Now must we see whether the gospel command us to call upon the dead, to burn incense to idols, to translate unto reigned saints the grace of Christ to take in hand vowed pilgrimages, to invent profane worshippings, whereof there is no mention made in the Word of God; but there is nothing more contrary to the gospel than that these superstitions should take place. Whereupon it followeth that the Papists do wickedly make engines of the shoars F864 of the gospel to oppugn it. To the same end tendeth that which Luke saith, that the Lord granted that by the hands of his servants miracles might be done; in which words he teacheth that those were only ministers who obeyed God, and that he was the author, who used their hand and industry. Wherefore, in speaking properly, we cannot say that they were Paul and Barnabas's miracles, but the miracles of God alone, who doth so work by men, that he will not have his glory darkened by their ministry. Furthermore, we must note the title of the gospel, which Luke putteth in here, that it may be made to us more amiable; for in calling it the word of grace, it hath a most pleasant taste, because salvation is offered to the world in it through Christ. And we must understand the contrariety with the law, wherein only the curse is set before us. Therefore, let us remember that God speaketh to us in the gospel to this end, that he may reconcile himself to us, and may testify that he is merciful to us.: Neither doth this hinder that it is the savor of death unto death to the reprobate, (<470216>2 Corinthians 2:16) because they change not the nature thereof by their fault. Read those things which we have spoken in the second chapter touching signs and wonders. 4. The multitude was divided. The most troublesome part of the tragedy F865 followeth now, for the city is divided into two parts; and at length Paul and Barnabas (being enforced by the uproar of the people) depart unto another place. If it be demanded what was the original of the discord, assuredly it flowed from the gospel, to which, notwithstanding, there is nothing more contrary than to cause discord; but the forwardness of men causeth that the gospel, which ought to be the bond of unity, is (so soon as it cometh abroad) the occasion of tumults. Wherefore, so soon as any schism ariseth, before we condemn those who seem to be the authors, it behoveth us wisely to consider who ought to bear the blame. We hear here that one city was divided, F866 whereby some were brought unto Christ. The Spirit of God pronounceth this to the praise, and not the shame, of Paul and Barnabas. The same rule must we observe at this day, lest the gospel be burdened with false envy, if it bring not men together F867 unto God, but the wicked rage against it. It is assuredly a miserable matter to see division among men. But as the unity is accursed which doth separate us all from God, so it were better that a few should depart an hundred times from all the whole world, and, in the mean season, come in favor again with God, than that disagreeing with him continually, they should have peace with the world. F868 ACTS 14:5-10 5. And when there was an assault made of the Gentiles and Jews, together with their rulers, to do them violence, and to stone them, 6. When they knew the matter, they fled into cities of Lycaonia, to Lystra and Derbe, and to the country lying nigh there about on every side: 7. And there they preached the gospel. 8. And there sat a certain man at Lystra, impotent in his feet, who had been lame from his mother's womb, neither had he ever walked. 9. This man heard Paul speak: who, beholding him, and seeing that he had faith to be healed, 10. Said with a loud voice, Arise upright upon thy feet. And he leapt up and walked. 5. Mark how far forth the holy champions of Christ did suffer. They give not back when their enemies do only set themselves against them; but when the sedition waxeth hot, and they be in danger of stoning, though they have many favorers of their doctrine, they go no further, but remembering the saying of Christ, wherein he warneth the faithful in patience to possess their souls, they avoid the fury of the enemy. And though they fly, lest they F869 throw themselves headlong into death, yet their constancy in preaching the gospel doth sufficiently declare that they feared not danger. For Luke saith that they preached the gospel in other places also. This is the right kind of fear, when the servants of Christ do not run willfully into the hands of their enemies, of them to be murdered, and yet they do not foreslow [abandon] their duty; neither doth fear hinder them from obeying God when he calleth; and so, consequently, they can afford, if need be, to go even through death itself to do their duty. 8. A certain man at Lystra. Luke reciteth one miracle which we may think F870 was one of many; but there was mention made of it alone by reason of the famous event. For we shall see by and by what happened. Luke reckoneth up the circumstances, which do more plainly set forth the power of God, when he saith that the man did never walk, and that he was a cripple even from his mother's womb, and that he was suddenly healed by the voice of Paul alone before the eyes of all men, and that his legs, which were dead, were made nimble, so that he leapt up without making any stop. F871 9. He heard Paul speak. Hearing is set down first, that we may know that the faith which Luke will commend by and by was conceived of Paul's doctrine. Therefore, when he heard Paul, he hoped to be healed. But the question is, whether this was promised to him specially; for God doth not command us to hope for everything by and by, F872 when he offereth unto us eternal salvation in the gospel. I answer, that this was a singular and extraordinary motion of the Spirit of God in the cripple, as it was on the other side in Paul, when he knew his faith by beholding him only. It may be that many may receive the gospel, and yet they shall not be cured of those diseases wherewith they are vexed. But forasmuch as God was determined to show a token of his grace in the cripple, he prepared his mind before, and made him capable of this that should come upon him. F873 Wherefore we must not make this a common rule, because the cripple believed that he should be healed, but it was a peculiar preparation to receive the gift of healing. And this kind of faith is likewise particular which giveth place to F874 miracles, which many of God's children do want, who are, notwithstanding, indued with the Spirit of adoption. Whom when Paul beheld steadfastly. We know how doubtful and how deceitful a thing the countenance of man is, therefore there could no sure judgment be given thereby of faith, which hath God alone to be witness thereof; but, as I have already said, the cripple's faith was revealed to Paul by the secret inspiration of the Spirit, as he was to the apostles their only guide and master to work miracles. 10. He said with a loud voice. Many old books, F875 and those of great credit, add, "I say to thee in the name of Jesus Christ," and surely we see how careful the apostles were to magnify the name of Christ in all miracles; therefore I think that that was expressed by Luke, and yet we cannot find it commonly now in the printed books, [copies.] Whereas Luke saith afterward, that the lame man leapt up, it serveth not only for the commendation of God's power, but also such readiness and willingness to obey did testify that he was rightly prepared by the Lord; so that he did already walk in mind when as his feet were as yet dead. Although his speed in rising made the power of God more manifest, to which end also Paul exalted his voice, that the sudden change might the more move the multitude. ACTS 14:11-13 11. Furthermore, when the multitude had seen what Paul had done, they lifted up their voice, saying, in the speech of Lycaonia, Gods being made like to men are come down to us. 12. And they called Barnabas, Jupiter, and Paul, Mercurius, because he was the captain of the speech. F876 13. And Jupiter's priest, which was before their city, bringing bulls and crowns [chaplets] unto the gates, would have done sacrifice with the multitude. 11. Furthermore, the multitude. This history doth abundantly testify how ready and bent men are unto vanity. Paul uttered not that word abruptly, Arise; but he added it as it were a conclusion to the sermon made concerning Christ. Yet the people ascribe the praise of the miracle unto their idols, as if they had heard no word of Christ. Indeed, it is no such wonder, that the barbarous men fell unto superstition which they had learned F877 from their childhood, so soon as they saw the miracle. But this vice is too common every where, and it is so bred in us, to be perverse and wrong interpreters of the works of God. Hence come such gross dotings of superstitions in Popery, because catching rashly at miracles, they take no heed to doctrine. For which cause we must take the better heed, and be the more sober, lest we happen with the sense of the flesh to corrupt (whereunto we are so bent) the power of God, which shineth and appeareth to us for our salvation. And no marvel if the Lord would have only a few miracles wrought, and that for a short time, lest through the lust of men they should be drawn unto a far contrary end; because it is unmeet that he should set his name to be mocked of the world, which must needs be, when that which is proper to him is translated unto idols, or the unbelievers corrupt his works, to invent corrupt worshipping, while that setting the word aside, they catch at every divine power which they feign. F878 Gods like to men. This was an opinion drawn from old fables, which, notwithstanding, took the beginning of truth. F879 The books of the poets are full of these toys, that the gods were often seen upon earth in the likeness of men; and yet we may well think that this carne not of nothing, F880 but rather that profane men did turn that into fables, which the holy fathers taught in times past concerning angels. And it may be that Satan, when he had men besotted, did with diverse jugglings delude them. This is of a truth, whatsoever was God's, whensoever it went with the infidels, F881 it was corrupt by their wicked inventions. The same must we likewise think of sacrifices, wherein God did exercise his F882 even from the beginning, that they might have the external signs of godliness and of the worship of God. And after that the unbelievers invented to themselves strange gods, they abused the sacrifices unto their sacrilegious worship. When the men of Lycaonia see unwonted power in the cripple that was healed, they persuade themselves that it is a work of God; this is all well. F883 But it was evil done, in that they forge to themselves false gods in Paul and Barnabas, according to the old [wonted] error, for what is the cause that they prefer Barnabas before Paul, save only because they follow the childish surmise [fiction] concerning Mercury, the interpreter of the gods, in which they had been nourished? By which example we are taught what a mischief it is to be accustomed and acquainted with errors in youth, which can so hardly be rooted out of the mind, that even through the works of God, whereby they ought to have been redressed, they wax more hard. 13. Also Jupiter's priest. Though Luke doth not express with what affection he [this priest] was moved to be so diligent, yet it is to be thought, that, forasmuch as there was great hope of most plentiful gain offered, he was moved with covetousness. For he had great hope of gain in time to come, if it should be noised abroad that Jupiter appeared there. For this opinion would by and by have followed, that Jupiter was more delighted in the temple of Lystra than in any other. And so soon as such superstition hath once filled the minds of men, they spare no cost to offer sacrifice. F884 The world is indeed of itself inclined to this, but then came the sacrificing priests, who are like fans and bellows. And it is not to be doubted, but that the whole multitude was moved with ambition, to be so desirous to offer sacrifice to Paul under the name of Jupiter, that their city might be the more famous and noble. Hence hath Satan so great liberty [license] to deceive, whilst that the sacrificing priests set nets to get gain, and the people are delighted to have errors confirmed. ACTS 14:14-18 14. Furthermore, when the apostles, Barnabas and Saul, had heard, rending their garments, they ran in into the, press, crying, 15. And saying, Men, why do ye these things? We be also men subject to like miseries as you are, preaching to you that you turn from those vain things unto the living God, who hath made heaven and earth, and the sea, and whatsoever are in them: 16. Who in times, past suffered all nations to walk in their own ways, 17. Though he left not himself without witness, doing good, giving to us from heaven rain and fruitful times, replenishing with food and gladness our hearts. 18. And when they had thus said, they scarce appeased the multitude, that they should do [from doing] sacrifice to them. 14. When the apostles had heard. In that Paul and Barnabas rent their garments, and leapt into the midst of the multitude, it appeareth thereby how zealous they were for the glory of God; [no;] being content only to speak to the people, F885 they troubled the preparation of the sacrifice so much as they are able. It cometh to pass sometimes that even hypocrites refuse excessive honor; but they rather provoke the simple to give it them with their reigned modesty. There was no such thing in Paul and Barnabas; for they declared, both by words and also by all gesture of body, that they were so far from taking pleasure in that worship which the men of Lystra gave unto them, that they did utterly detest it. This is holy anger, wherewith the servants of God must be inflamed so often as they see his glory profaned and overthrown by the sacrileges of men. And, assuredly, no man shall be able otherwise to serve God sincerely and faithfully, unless he put on that affection of jealousy, whereof Paul speaketh in the Second Epistle to the Corinthians, (<471127>2 Corinthians 11:27) that those men to whom the Lord hath committed the charge of his Church be no less courageous and stout to defend the glory of their Lord, than a husband is vigilant to defend his wife's chastity. Therefore, we must take good heed that we suffer not that honor to be given us which may darken the glory of God; but rather so soon as there appeareth any profaning of God's glory, let this heat break out, whereof we have an example in Paul and Barnabas. And though the teachers of the Church ought especially to be imbued with zeal, yet there is no one of the godly which ought not to be sore displeased, when he seeth the worship of God polluted or given to some other; because it is written of all, "The zeal of thine house hath eaten me up, and the rebukes of them that rebuked thee fell on me" (Psalms 69:10.) And if so be it holy men being yet compassed about with the flesh did so greatly detest idolatry, how shall we think them to be affected now, when they are stripped out of all the affections of the flesh? When as the world abuseth their names and persons unto superstition, it thinketh it doth them a great pleasure; but it is greatly deceived. For they will stand up first against their worshippers, and will indeed declare that they never make more account of anything, than that the worship of God might remain whole and sound to him. Moreover, there can be no greater injury done to them, than when the honor which is taken from God is given to them; which must needs be when any divine thing is ascribed and given them. Whereas Luke saith that Paul and Barnabas did rent their garments, it appeareth by other places of Scripture that this rite and custom was used among the men of the east country, so often as they would by external gesture express either great sorrow or detesting of any thing. When Luke calleth Barnabas an apostle together with Paul, he extendeth the signification of the word farther than unto the chief [primary] order which Christ appointed in his Church; like as Paul maketh Andronicus and Junias excellent among the apostles. But if we should speak properly, they were evangelists and not apostles; unless peradventure because Barnabas was made Paul's fellow in office, we place them both in like degree of office, so may he be truly called an apostle. 15. Men, why do ye those things? They begin with a reprehension, as the matter did require; that done, they show to what end they were sent. Afterward they preach concerning the only God, and show that he was unknown to the world. Lastly, that they may more strongly pluck out of their hearts the deceits and sleights of the devil, they teach that this ignorance was without excuse. Therefore the first part of the sermon is a reprehension, wherein the men of Lystra are condemned for worshipping mortal men preposterously instead of God. Though the reason which they allege seemeth to be cold. For it were an easy matter to gather thence, that it is not unlawful to worship those who are delivered from human miseries by death. By this means all the superstitions of the Gentiles should stand untouched, which were wont to count none gods but those who were dead. With the same color also have the Papists colored their idolatry, who worship rather the dead men's bones, stones and wood, than living men in whose nostrils is breath. F886 I answer, that Paul and Barnabas drew this argument from the matter which was now in hand, We be miserable men; therefore you do falsely and filthily imagine us to be gods, and worship us as gods. If idolatry be handled generally, this shall be a perpetual reason to condemn it, and shall alone be sufficient enough, that the perfect and whole worship of godliness is due to God alone, and that therefore it is profaned, so soon as it is in any point given to creatures, whether they be angels, or men, or stars. But occasion shall oftentimes be offered, that many things may be spoken against one kind of idolatry, which do not appertain unto another, (neither are agreeable to the same;) and yet shall they be of no small force for the matter which is in hand, as Paul and Barnabas, by confessing that they be mortal men, subject to diverse calamities, had a fit reason to reprove the fury and madness of the people. We preach to you. An argument drawn from contraries. For here they show that the end of their coming was quite contrary; to wit, that they might remove superstitions, which had hitherto reigned. For it is all one as if they had said, Doth the miracle move you? Then give credence to our words. And the sum of our embassage is, that all reigned godheads wherewith the world hath hitherto been deceived may be done away and perish. And this is a general doctrine, whereby they do not only appease the present madness, but also reprehend all manner [of] superstitions, and whatsoever was contrary to, or disagreeing with, the rule of godliness. For without doubt they call all that vain which men have invented to themselves of their own brain. And we must mark this definition, that all religion is vain which departeth and degenerateth from the pure and simple Word of God. There is no express mention made indeed of the Word, because they spake to the Gentiles. But because God is no otherwise rightly worshipped than according to his appointment, it followeth out of Paul's words, that so soon as men depart from that worship which God hath commanded and doth allow, [approve,] they are wearied foolishly and vainly with a vain and unprofitable labor. For that religion wherein God hath not the preeminence is nothing worth, neither hath it any truth or soundness. And this was the cause that sincere and perfect godliness was never found, neither did it ever flourish in the more part of the world. For they stood only about the removing of the old idolatry; and the other thing was in the mean season foreslowed, [neglected,] to bring men unto the true God alone, after that they had forsaken idols. They turned, indeed, the name of an idol sometimes into the name of God, but under that color they did nevertheless cherish the old errors, which they should have endeavored to redress. So the priests of France begat the single life of great Cybele. F887 Nuns came in place of the vestal virgins. The church of All Saints succeeded Pantheon, (or the church of All Gods; F888) against ceremonies were set ceremonies not much unlike. At length came in the multitude of gods, who they thought would be lawful and tolerable if they had once decked [masked] them with the titles of saints. Corruptions are not by this means purged, neither are the stables, both profane and full of filth, turned into the temple of God; but the name of God is mixed with profane pollutions, and God himself is brought into a filthy stall. Wherefore, let us remember that the apostles did not only employ themselves to overthrow idolatry which had long time reigned in former ages, but did also take great heed that pure religion might reign afterward, having put all corruptions to flight. Who hath made heaven and earth. We know that the order of teaching doth require that we begin with things which are better known. Seeing that Paul and Barnabas spake to the Gentiles, they should have in vain essayed to bring them F889 unto Christ. Therefore, it was expedient for them to begin with some other point, which was not so far separate from common sense, [perception,] that after that was confessed they might afterward pass over unto Christ. The minds of the men of Lystra were possessed with that error, that there be more gods than one. Paul and Barnabas show, on the contrary, that there is but one Creator of the world. After that that reigned number and multitude of the gods was taken away, there was passage now made unto the second member, that they might teach what that God was who was the Creator of heaven and earth. The case standeth otherwise at this day between us and the Papists; they confess that there is but one God, and they admit the Scripture. Therefore, it remaineth that we prove to them out of the Scripture what God is, and after what sort he will be worshipped of men. 16. In times past. Because the men of Lystra might object that that God was unknown hitherto, Paul and Barnabas prevent them and say, that all men wandered indeed in darkness, and that all mankind was stricken with blindness, but that they deny that any prejudice must be made F890 according to the perverse ignorance of the world. These were two no small lets for the unbelievers, long antiquity of time, and the consent almost of all nations. Paul and Barnabas remove both in this place, If, say they, men have erred many years, [ages,] and if the world have wandered without reason and judgment, let not, therefore, the truth of God, when it appeareth, be less precious to you. For seeing that it is eternal, and is not changed, it is an unmeet thing that the long prescription of years should be set against it. They prove that there is no more aid or patronage to be found in the number of men. There is no cause (say they) why the conspiracy of all the whole world should keep you from coming to the right way. Blindness hath got the upper hand among all people; but God doth now (appear and) give light to you. Therefore, your eyes must be open, and you must not slumber and sleep in darkness, though all people have been drowned therein hitherto. Their ways. If he had only said that men were deceived until that time through God's sufferance, we might easily gather thereby that all men can do nothing else but err, so long as they be not governed of God. Yet he speaketh far more plainly when he calleth errors the ways of men. For we are plainly taught by this what the wisdom and understanding of man's mind can do in beholding and keeping the way of salvation. All people [nations] (saith he) have walked in their own ways; that is, they have wandered in darkness and death. It is all one as if he should say, that there is no sparkle of true reason in all the whole world. Therefore, there is but one rule of true godliness, that is, that the faithful, casting from them all confidence in their own wit, do submit themselves to God. For the ways of men are now as they were in times past; and the examples of all times teach how miserably blind those men be who have not the word of God to give them light, though they think they can pass other men in quickness of sight. Immediately after the beginning of the world, the more part fell away unto diverse superstitions and wicked worshippings. Whence came that, save only because it pleased them to follow their own imaginations? When it might have seemed that the world was purged with the flood, it fell again [relapsed] straightway to the same vices. Therefore, there is nothing more deadly than to lean to our own wisdom. But Paul and Barnabas show no cause here why the Lord suffered the world to err so long; and assuredly we must count the will of God alone the chiefest law of equity. God hath always a good reason for his worlds; but because it is oftentimes hid from us, it is our duty reverently to wonder at his secret counsel. We must, indeed, confess that the world was worthy of [deserved] such destruction; but there can no other reason be brought why the Lord had mercy rather on one age than on another, save only because it seemed good to him that it should be so. Therefore, Paul calleth that time which was appointed of God for preaching the gospel, the time of fullness, (<480404>Galatians 4:4,) lest any other opportunity be sought. And we must remember that which we had in the first chapter, that it is not for us to know the times and seasons which the Father hath placed in his own power. So that the cavil of the Papists is refuted, who say that it cannot be that God suffered his Church to err so long. For whence, I pray you, came the Gentiles but from the ark of Noah, when there was a certain singular purity of the Church? (<010909>Genesis 9:9.) Also, the posterity of holy Shem, together with others, did degenerate. Yea, Israel, the peculiar people of the Lord, was also left for a long time. Wherefore, it is no marvel if God did punish the contempt of his word with the same blindness under the reign of his Son as he did in times past. 17. Notwithstanding, he did not suffer himself to be without witness. Paul and Barnabas take from the Gentiles in this place the cloak [pretext] of ignorance. For how greatly soever men please themselves in their own inventions, being at length convicted of error, they fly unto this fortress, [asylums] that they ought to bear no blame; F891 but that God was rather cruel, who did not vouchsafe so much as. with one hiss to call those back whom he saw perish, [perishing.] Paul and Barnabas cut off F892 this frivolous objection, when they show that God lay hid in such sort, that he [still] bare witness of himself and his divinity. Notwithstanding, we must see how these two things can hang together; for if God bare witness of himself, he did not suffer (so much as in him lay)the world to err. I answer, that this kind of testimony, whereof mention is made, was such as that it made men without excuse, and yet was it not sufficient to salvation. For that of the apostle is true, that by faith it is understood that the worlds were ordained by the word of God, (<581103>Hebrews 11:3.) But faith is not conceived by the bare beholding of the heaven and earth, but by the hearing of the word. Whereupon it followeth, that men are brought by the direction of the word alone unto that knowledge of Almighty God which bringeth salvation. And yet this letteth not but that they may be made without excuse, even without the word, who, though they be naturally deprived of light, are blind notwithstanding, through their own malice, as Paul teacheth in the first chapter to the Romans. Giving rain and fruitful seasons. God hath, indeed, revealed himself to all mankind by his word since [from] the beginning. But Paul and Barnabas show that there was no age on which God did not bestow benefits, which might testify that the world is governed by his government (and commandment;) and because the light of doctrine had been buried long 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; F893 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 that he enjoyeth the riches of heaven and earth. And now, is it not more than filthy forwardness [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, (<198110>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, F894 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. F895 Now he addeth, that the fury of the people was scarce appeased F896 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. ACTS 14:19-22 19. And there came from Antioch and Iconium Jews, by whom the multitudes were persuaded, and when they had stoned Paul, they cast him out without the city, thinking that he was dead. 20. And as the disciples stood about him, he arose and entered into the city: and on the morrow he went forth with Barnabas to Derbe. 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, (<401130>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 commended, to the end we may follow it. He was indeed wonderfully delivered by the Lord; but as touching himself he suffered a most cruel kind of death. Therefore, we must make like account of this testimony, which he doth also recite in the Second Epistle to the Corinthians, (<471125>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. F897 So that, what violence soever the wicked do to the servants of Christ, it is never called in question; the laws are whist, [silent;] judgments cease; the magistrate is asleep; there is no patron to be found. 20. As the disciples. Though no man defended Paul, yet Luke showeth that the godly were desirous of his life; F898 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, F899 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. F900 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 afflictions. For he creepeth not into a corner, where, like an overworn soldier, he may live idly; but he goeth to the same places where he was uncourteously and cruelly handled but a little before. Notwithstanding Luke showeth that the church was first planted among the men of Derbe, he addeth afterward, that Paul and Barnabas returned unto the churches which they had ordained, that they might confirm the disciples; 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 reproving. And Christ doth not only command his ministers to teach, but also to exhort; and Paul saith that the Scripture is profitable not only to teach, but also to exhort, (<550316>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 confirmation. 22.And exhorting them. This was the principal way to confirm, in that they provoke the disciples who had before embraced the Gospel and did profess it, to go forward by exhorting them; for we are far from being so ready and stout F901 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, 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, F902 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. F903 But when as God doth oftentimes spare the wicked, and doth fat them with prosperity, he is more sharp and hard, F904 toward his children. For besides common molestations, they are oppressed peculiarly with many discommodities, and the Lord doth humble them with such exercises, keeping their flesh under correction lest it wax wanton; he awaketh them, lest they lie sleeping upon earth. Unto these are added the reproaches and slanders of the wicked; for they must be, as it were, the offscourings of the world. Their simpleness is laughed at; but they use F905 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 F906 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, F907 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 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, consequently, they be helps for salvation, because they take part with Christ. F908 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 F909 a few, do at length sink down. F910 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. 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, (<540517>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 F911 over their congregations. Had ordained by election. The Greek word ceirotonein doth signify to decree, or ordain a thing, by lifting up the hands, as they used to do in the assemblies of the people. Notwithstanding, the ecclesiastical writers do often use the word ceirotoneia, 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 F912 elders. Do they this alone by their private office? F913 Nay, rather they suffer the matter to be decided by the consent of them all. F914 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. F915 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 F916 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 F917 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 F918 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 commonly to do, this is a very profitable provokement. And now we have already declared what a weighty matter the choosing of pastors is, wherein the soundness of the Church is handled. Wherefore, no marvel if Luke write that they used extraordinary prayers. And it is profitable for us to mark this use, and other [uses] of fasting, lest we imagine with the Papists that it is a meritorious work, or lest we place the worship of God in it, seeing it is of itself nothing, neither is it of any importance with God, save only inasmuch as it is referred unto another end. F919 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, F920 were turned unto the Lord; for they testify, that in this infirmity of the flesh men be subject to more dangers, than that their faith can continue 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 F921 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; F922 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 sun autoiv, but meta autwn; 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 causeth them to wonder not a little; and not only the sudden change did make the Jews astonished, but also because it was to them as it were a monster, that unclean men, and such as were strangers F923 from the kingdom of God, should be mixed with the holy seed of Abraham, that they might both together make one and 'the same Church of God. They are now taught by the event itself, that it was not for nothing that there were apostles sent to them. Moreover, it is said that the door of faith was set open to the Gentiles, not only because the gospel was preached to them with the external voice, but because, being illuminated by the Spirit of God, they were called effectually unto the faith. The kingdom of heaven is indeed set open to us by the external preaching of the gospel; but no man entereth in save he to whom God reacheth out his hand; no man draweth near unless he be drawn inwardly by the Spirit. Therefore, Paul and Barnabas show and prove by the effect that their calling was approved and ratified by God, because the faith of the Gentiles was, as it were, a seal engraven by the hand of God to establish the same, as Paul saith, (<451625>Romans 16:25; <470307>2 Corinthians 3:7.) CHAPTER 15 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 circumcised, and to declare that the law of Moses must be kept. 1. When Paul and Barnabas had endured many combats against the professed enemies of the gospel, Luke doth now begin to declare that they were tried by 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, (<470705>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. F924 When tyrants bend their force and run violently upon men, flesh indeed is afraid; and all those who are not endued with the spirit of fortitude do tremble with all their heart; but then their consciences are not properly touched with any temptation. For this is known to be as it were the fatal estate of the Church. But when it falleth out so that the brethren go together by the ears, and that the Church is on an uproar within itself, it cannot be but that weak minds shall be troubled and also faint; and especially when the controversy is about doctrine, which alone is the holy bond of brotherly unity. Finally, there is nothing which doth more indamage the gospel than civil discord, because it doth not only pierce and wound weak 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 about doctrine, when proud men can get them a name, (whereof they are so furiously desirous,) by no other means but by bringing in their own inventions. It is certain, that as there is but one God, so there is but one truth of this God. F925 Therefore, when Paul goeth about to exhort the faithful unto mutual consent, he useth this argument, "One God, one faith, one baptism," etc., (<490406>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, (<461119>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 convenient 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 F926 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. 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 F927 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, (<471114>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 F928 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 F929 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 [dissension] itself; but it is a more cruel mischief when the contention waxeth so hot, that they are enforced to fight with their brethren as with enemies. Add, moreover, the infamy wherewith they saw themselves burdened among the simple and 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, (<470605>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. 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 necessity of keeping the law. Circumcision is indeed mentioned alone in this place; but it appeareth by the text that they moved the question about the keeping of the whole Law. And, because circumcision was, as it were, a solemn entrance and admission into other rites of the law, therefore, by synecdoche, the whole law is comprehended under one part. These enemies of Paul did not deny that Christ was the Messiah; but though they gave him their names, they retained therewithal the old ceremonies of the law. The error might have seemed tolerable at the first glimpse. Why doth not Paul then dissemble, at least, for some short time, lest he shake the Church with conflict? for the disputation was concerning external matters, concerning which Paul himself forbiddeth elsewhere to stand and strive too much. But there were three weighty causes which enforced him to gainstand. For, if the keeping of the law be necessary, man's salvation is tied to works, which must be grounded in the grace of Christ alone, that the faith may be settled and quiet. Therefore, when Paul saw the worship of the law set against the free righteousness of faith, it was unlawful for him to hold his peace, unless he would betray Christ. For, seeing the adversaries did deny that any should be saved, save he which did observe the law of Moses, by this means they did translate unto works the glory of salvation, which they took from Christ, and having shaken assurance, they did vex miserable souls with unquietness. Again, it was no small thing, neither of any small importance, to spoil and rob faithful souls of the liberty gotten by Christ's blood. Though the inward liberty of the Spirit were common to the fathers as well as to us, yet we know what Paul saith, that they were shut up under the childish ward and custody of the law, so that they did not much differ from servants; but we are loose from the schoolmastership of the law after that Christ was revealed, (<480324>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, F930 or at least did put in, as it were, certain clouds, that Christ the Sun of righteousness might not give perfect light. In sum, Christianity should shortly have come to nothing if Paul should have yielded to such beginnings. Therefore, he entereth the combat, not for the external uncircumcision of the flesh, but for the free salvation of men. Secondly, that he may acquit and set free godly consciences from the curse of the law, and the guilt of eternal death. Last of all, that after all 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, (<550224>2 Timothy 2:24;)therefore, if there be any contention risen, they must rather study to appease and pacify the same by their moderation, than by and by to blow to the assault. F931 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 F932 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 F933 the constancy of the servants of God. When Paul did zealously set himself against the false apostles, sedition began at length F934 by reason of the conflict; and yet the Spirit of God doth not therefore reprove him; but doth rather with due praises commend that fortitude which he had given that holy man. They determined, 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 F935 for ending discord; because God doth so highly commend peace, let the faithful show F936 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, F937 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, (<480108>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 F938 by Christ alone with the same commandments, and that they had the same Spirit given them, they were fully persuaded of the end and success, and, undoubtedly, this counsel proceeded from honest and stout men, who were not ignorant that the knaves did falsely pretend the names of James and Peter. Wherefore, they sought nothing else but that the apostles might further a good matter with their consent. F939 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, F940 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 F941 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, F942 so soon as a few bald and foolish men have set down whatsoever pleased them? 3. Being brought on the way by the Church. Whereas, by the common consent of the Church, there were joined to Paul and Barnabas companions, who might, for duty's sake, conduct them, we may thereby gather, that all the godly were on their side; and that they did never otherwise think but that the cause was theirs as well as the apostles. Wherefore they determined the journey of Paul and Barnabas with like minds as they took it in hand; to wit, that they might tame and put to silence those troublesome spirits who did falsely make boast of the apostles. Whereas he saith shortly after, that they certified the brethren in their voyage of the wonderful conversion of the Gentiles, it is a testimony and token that they came not to Jerusalem fraught with fear; but that they did even without fear stoutly profess that which they had taught before. Therefore, they come not to plead their cause before their judges; but that they may, with common consent and judgment, on both sides, approve that which was commanded by God touching the abolishing of ceremonies. For though they did not despise the judgment of the apostles, yet because they knew that it was not lawful for them, neither for the apostles, to decree otherwise concerning the cause, it did not become them to stand as men whose matter is handled at the bar. F943 Thence cometh the boldness of rejoicing; to this end F944 tendeth the joy of the godly, whereby they subscribe both to the doctrine of Paul and also the calling of the Gentiles. 4. They were received of the Church. By this word Church he meaneth the multitude itself and the whole body; that done, he assigneth a peculiar place to the apostles and elders, by whom Paul and Barnabas were specially received. Furthermore, because the apostles had no certain place of abode at Jerusalem, but went ever now and then sometimes to one place and sometimes to another, whithersoever occasion did call them, that church had elders to whom the ordinary government of the Church was committed; and what the one function differeth from the other we have before declared, (<441423>Acts 14:23.) And hereby it appeareth what brotherly courtesy there was in the apostles and elders, because they do not only courteously receive Paul and Barnabas, but so soon as they hear what success they had with their pains they took, they magnify the grace of God. Luke repeateth again that form of speech which we had before in the chapter next going before, when he saith, that they declared whatsoever things God had done with them. Wherein we must remember that which I said before, that God is not made a fellow-laborer, but all the whole praise of the work is ascribed to him. Therefore it is said, that he did that with Paul and Barnabas which he did by them, as he is said to deal mercifully with us when he helpeth our miseries. 5. Certain of the sect of the Pharisees. It is not without cause that Luke expresseth what kind of men they were which went about to trouble or hinder Paul, even at Jerusalem also. And it is to be thought that the evil flowed from that fountain; and that Luke doth now more plainly express, that there brake out now also fans [disturbers] out of that very same sect, from whence the authors of that wicked dissension came. For though they had given Christ their names, yet there remained relics of their former nature. We know how proud the Pharisees were, how haughty, how lofty their looks were; F945 all which they would have forgotten if they had truly put on Christ. Like as there remained no Phariseeism in Paul, but a great part had gotten the habit of stubbornness by long custom, which they could not shake off so easily by and by. Forasmuch as there reigned most of all among them hypocrisy, they were too much addicted to external rites, which are coverings for vices. They were likewise puffed up with pride, so that they did tyrannously covet to make all other men subject to their decrees. It is well-known how sore sick the monks are of both diseases. Whereby it cometh to pass, that nothing is more cruel than they to oppress the Church, nothing is more wicked or forward than they to despise the Word of God. Moreover, we see many of them which came out of those dens which have cast from them their cowl, and yet can they never forget those conditions which they learned there. F946 ACTS 15:6-11 6. And the apostles and elders came together, that they might look to this business. 7. And after there had been great disputing, Peter arose and said to them, Men and brethren, ye know how that of old time God did choose in us, that by my mouth the Gentiles should hear the word of the gospel and believe. 8. And God, who is lower of the hearts, bare witness to them giving them his Holy Spirit, as to us. 9. And he put no difference between them and us, after that by faith he had purified their hearts. 10. Therefore, why do ye now tempt God to lay a yoke upon the necks of the disciples, which neither our fathers nor we were able to bear? 11. But we believe that we have salvation through the grace of our Lord Jesus Christ, even as they. 6. The apostles and elders met together. Luke saith, not that all the whole Church was gathered together, but those who did excel in doctrine and judgment, and those who, according to their office, were competent F947 judges in this matter. It may be, indeed, that the disputation was had in presence of the people. But lest any man should think that the common people were suffered hand over head to handle the matter, Luke doth plainly make mention of the apostles and elders, as it was more meet that they should hear the matter and to decide it. F948 But let us know, that here is prescribed by God a form and an order in assembling synods, when there ariseth any controversy which cannot otherwise be decided. For seeing that many did daily gainstand Paul, this disputation alone, by reason whereof there was great ruin like to ensue, and which was already come to hot combats, did enforce him to go to Jerusalem. 7. And when there had been great disputation. Though there were choice made of grave men, and such as were public teachers of the Church, yet could not they agree by and by. F949 Whereby appeareth how the Lord did exercise his Church, even then, by the infirmity of men, that it might learn to be wise with humility. Moreover, he suffered (even in that company and assembly wherein he was chief) the principal point of Christian doctrine to be diversely tossed and handled, lest we should wonder, if at any time it so fall out, that men, who are otherwise learned and godly, do, through unskillfulness, fall into an error. For some were not so quick witted [acute] that they could thoroughly see into the greatness of the matter. So that when they judge that the law ought to be kept, being unadvisedly carried away with the zeal of the law, they see not into how deep a labyrinth they throw the consciences of other men, and their own also. They thought that circumcision was an eternal and inviolable token of God's covenant; the same opinion had they of all the whole law. Wherefore Peter standeth chiefly upon this, to show the state of the question, which the most of them knew not. And his oration hath two members. For, first, he proveth by the authority of God that the Gentiles must not be enforced to keep the law; secondly, he teacheth that all man's salvation is overthrown, if the conscience be once caught in this snare. Therefore, the former part (wherein he declareth that he was sent of God to teach the Gentiles, and that the Holy Spirit came down upon them) tendeth to this end, that men did not unadvisedly disannul the ceremonies of the law, but that God is the author of that disannulling. And so soon as the authority of God is brought forth, all doubting is taken away, because this is all our wisdom, to stay ourselves upon the authority, government, and commandment of God, F950 and to make more account of his beck and pleasure than of all reasons. Now, it is meet that we ponder the words of Peter, whereby he proveth that this was granted to the Gentiles by God, to be free from the yoke of the law. You know. He calleth them to bear witness, (and unto them he appealeth,) lest any man should think that he is about to speak of some dark and doubtful thing. The history was well known to them all. That which remained, he showeth that they were blind even in most clear light, yea, because they had not long ago learned that which was openly showed. He calleth the beginning of the preaching of the gospel old days, or the old time, as if he should say, ago, as it were since the first beginning of the Church, after that Christ began to gather to himself any people. God did choose in us. The word choose doth signify to appoint or decree. Though Peter doth comprehend as well the free election of God as the choice whereby God did adopt the Gentiles to be his people; therefore, he chose, that is, as it were, making choice, that he might show a token of his free election in the Gentiles, he would that by my mouth they should hear the doctrine of the gospel. These words, in us, do import as much as in our sight, or we being witnesses, or among us. F951 For his meaning is, that he declareth nothing but that which they knew full well; to wit, which was done before their eyes. The phrase is common enough both among the Grecians, and also among the Hebretians, [Hebrews,] unless we had liefer resolve it as some other do, He hath chosen me out of this company. And believe. This was a seal to confirm the calling of the Gentiles. The office of teaching was enjoined Peter by an oracle; but the fruit which came of his doctrine doth make his ministry noble and authentical, as they call it. For, seeing that the elect are illuminate into the faith by a peculiar grace of the Spirit, doctrine shall bring forth no fruit, unless the Lord show forth his power in his ministers, in teaching the minds of those inwardly which hear, and in drawing their hearts inwardly. Therefore, seeing the Lord commanded that the doctrine of the gospel should be brought unto the Gentiles, he did sanctify them to himself, that they might be no longer profane. But the solemn consecration was then perfect in all points, when he imprinted in their hearts, by faith, the mark of their adoption. The sentence which followeth immediately is to be understood as set down by way of exposition; F952 for Peter annexeth the visible graces of the Spirit unto faith, as, assuredly, they were nothing else but an addition thereof. Therefore, seeing that the Gentiles are ingrafted into the people of God without circumcision and ceremonies, Peter gathereth that it was not well done to lay upon them any necessity to keep the law. Yet it seemeth to be but a weak argument to prove their election withal, because the Holy Ghost came down upon them. For they were such gifts that they could not reason from the same, that they were reckoned in the number of the godly. But it is the Spirit of regeneration alone which distinguisheth the children of God from strangers. I answer, Though men, who were otherwise vain, were endued with the gift of tongues and such like, yet doth Peter take for a thing which all men grant, that which was known, that God had sealed in Cornelius and his cousins [relatives] his free adoption by the visible grace of the Spirit, as if he should point out his children with his finger. The knower of the hearts. He applieth this adjunct to God, according to the circumstance of the present matter; and it hath under it a secret contrariety, F953 that men are more addicted to external purity, because they judge according to their gross and earthly sense and understanding; but God doth look into the heart. Therefore, Peter teacheth that they judge preposterously in this matter according to man's understanding, seeing that the inward pureness of the heart alone is here to be esteemed, which we know not. F954 And by this means doth he bridle our rashness, lest, taking to ourselves more than we ought, we murmur against the judgment of God. As if he should say, if thou see no reason of that testimony which God gave them, think with thyself what great difference there is between him and thee. For thou art holden with external pomp according to thy gross nature, which must be abandoned when we come to the throne of God, F955 where the hearts of men are known spiritually. But, in the mean season, we must note a general doctrine, that the eyes of God do not look upon the vain pomp of men, F956 but upon the integrity of men's hearts, as it is written, (Jeremiah 5:3.) Whereas the old interpreter and Erasmus translate it, that God knoweth the hearts, it doth not sufficiently express that which Luke saith in Greek; for when he calleth God kardiagnwsthn, he setteth him against F957 men, who judge rather for the most part by the outward appearance; and therefore they may be proswpognwstai, or knowers of the face, if they be compared with God. 9. And he put no difference. There was indeed some difference, because the Gentiles who were uncircumcised were suddenly admitted unto the covenant of eternal life; whereas the Jews were prepared by circumcision unto faith. But Peter's meaning is, that they were both chosen F958 together by God unto the hope of the same inheritance, and that they were extolled into the like degree of honor, that they might be the children of God and members of Christ, and, finally, the holy seed of Abraham, a priestly and princely generation. Whereupon it followeth, that they cannot without sacrilege be counted unclean, sithence God hath chosen them to be a peculiar people, and hath consecrated them to be holy vessels of his temple. For the wall of separation being pulled down, whereby the Gentiles and Jews were divided among themselves, he hath joined the Gentiles to the Jews, that they might grow together into one body, (<490214>Ephesians 2:14;) and that I may so say, he hath mixed circumcision and uncircumcision together, that as well those of the household as strangers may be one in Christ, and may make one Church; and that there may not be any longer either Jew or Grecian. Seeing that by faith he hath purified. This member is answerable to that former adjunct which he applieth to God; as if he should say, that God, who knoweth the hearts, did inwardly purge the Gentiles, when he vouchsafed to make them partakers of his adoption, that they might be endued with spiritual cleanness. But he addeth farther, that this purity did consist in faith. Therefore he teacheth, first, that the Gentiles have true holiness without ceremonies, which may suffice before God's judgment-seat. Secondly, he teacheth that this is attained unto by faith, and from it doth it flow. In like sort, Paul gathereth, that uncircumcision doth not hinder a man but that he may be counted holy and just before God, (<450410>Romans 4:10;) because circumcision did follow after righteousness in the person of Abraham, and by order of time it was latter, [posterior.] But here ariseth a question, whether that purity which the fathers had in times past were unlike to that which God gave now to the Gentiles? For it seemeth that Peter distinguisheth the Gentiles from the Jews by this mark, because, being content with the cleanness of the heart alone, they need no help of the law. I answer, that the one of them differ from the other, not in substance, but in form, [only.] For God had respect always unto the inward cleanness of the heart; and the ceremonies were given to the old [ancient] people only for this cause, that they might help their faith. So that cleanness, as touching figures and exercises, was only for a time, until the coming of Christ, which hath no place among us at this day; like as there remaineth from the very beginning of the world unto the end the same true worship of God, to wit, the spiritual worship; yet is there great difference in the visible form. Now, we see that the fathers did not obtain righteousness by ceremonies, neither were they therefore pure before God, but by the cleanness of the heart. For the ceremonies of themselves were of no importance to justify them; but they were only helps, which did accidentally (that I may so term it) purge them; yet so that the fathers and we had the same truth. Now, when Christ came, all that which was accidental did vanish away; and, therefore, seeing the shadows be driven away, there remaineth the bare and plain pureness of the heart. Thus is that objection easily answered which the Jews think cannot possibly be answered. Circumcision is called the eternal covenant, or of the world, (<011713>Genesis 17:13;) therefore, say they, it was not to be abolished. If any man shall say that this is not referred unto the visible sign, but rather unto the thing figured, it shall be well answered; but there is another answer besides this. Seeing that the kingdom of Christ was a certain renewing of the world, there shall no inconvenience follow if he made an end of F959 all the shadows of the law, forasmuch as the perpetuity of the law is grounded in Christ. I come now unto the second member, where Peter placeth the cleanness [purity] of the Gentiles in faith. Why doth not he say, In perfection of virtues, or holiness of life, save only because men have righteousness from another, and not from themselves? For, if men, by living well and justly, should purchase righteousness, or if they should be clean before God by nature, this sentence of Peter should fall to the ground. Therefore, the Spirit doth in these words plainly pronounce that all mankind is polluted, and with filthiness defiled; secondly, that their blots can by no other means be wiped away than by the grace of Christ. For, seeing that faith is the remedy whereby the Lord doth freely help us, it is set as well against the common nature of all men, as against every man's own merits. When I say that all mankind is polluted, my meaning is, that we bring nothing from our mother's womb but mere filthiness, and that there is no righteousness in our nature which can reconcile us to God. Man's soul was indeed endued with singular gifts at the first; but all parts thereof are so corrupt with sin, that there remaineth in it no drop of pureness any longer; therefore we must seek for cleanness without ourselves. For if any man allege that it may be recovered by merits of works, there is nothing more absurd than to imagine that wicked and coward nature can deserve anything. Therefore, it resteth that men seek elsewhere for that which they shall never be able to find within themselves. And surely it is the office of faith to translate that unto us which is proper to Christ, and to make it ours by free participation. So that there is a mutual relation between faith and the grace of Christ. For faith doth not make us clean, as a virtue or quality poured into our souls; but because it receiveth that cleanness which is offered in Christ. We must also note the phrase, that God purifieth the hearts; whereby Luke doth both make God the author of faith, and he teacheth also that cleanness is his benefit. To make short, he signifieth unto us, that that is given to men by the grace of God which they cannot give to themselves. But forasmuch as we said that faith taketh that of Christ which it transpoureth [transferreth] into us; we must now see how the grace of Christ doth make us clean, that we may please God. And there is a double manner of purging, because Christ doth offer and present us clean and just in the sight of his Father, by putting away our sins daily, which he hath once purged by his blood; secondly, because, by mortifying the lusts of the flesh by his Spirit, he reformeth us unto holiness of life. I do willingly comprehend both kinds of purging under these words; because Luke doth not touch one kind of purging only, but he teacheth that the whole perfection thereof consisteth without the ceremonies of the law. 10. Now, therefore, why tempt ye? This is the other part of the sermon wherein Peter showeth how deadly that doctrine is which Paul's enemies sought to bring in; to wit, which might drown godly souls in despair. He inferreth and gathereth out of the former member, that God is tempted if the Gentiles be enforced to keep the law of necessity; F960 he riseth higher, and pierceth even unto the very fountain. For he reasoneth hitherto, that the Gentiles should have injury done them if there be more required at their hands than God will; and seeing that he made them equal with the holy people, and did vouchsafe them the honor of adoption, it was. an unmeet and inconvenient [absurd] matter that they should be rejected, and so his liberality should be restrained. For he saith last of all, that this faith is sufficient for them, though they want ceremonies. And now he taketh an higher principle, that those who tie men's salvation to the works of the law leave them no good hope; but rather throw the whole world headlong into horrible destruction, if it can obtain salvation by no other means but by keeping the law. With what arguments he proveth this we shall see in their place. As touching the words, seeing the Scripture saith, that God is tempted diverse ways, Peter's meaning is, in this place, that God is provoked as it were of set purpose, when there is an heavier burden laid upon men than they be able to bear; and that his power is brought within bounds F961 when that yoke is bound which he doth loose, which is nothing else but by striving against nature to match ourselves with giants, as they say. That the yoke should be laid upon their necks. The meaning of the words is plain, that God is tempted when there is laid upon men's consciences a sorer burden than they are able to bear, and by this means the salvation of men's souls is sore shaken; seeing that they must needs by this means be drowned in despair, which cannot be without their destruction. But that injury which is done to God is no whit more tolerable, when as he is robbed of his right that he may not have liberty to deliver us. But we may easily gather out of the thing itself that he doth not speak of the ceremonies only. The servitude of the old training up under the law was hard and laborious; but yet it were too absurd to call it a yoke that cannot be borne; and we know that not only holy men, but also even most hypocrites, did well and exactly accomplish the outward observation of the rites. Moreover, it were not any hard matter to satisfy the moral law, if it were content with corporeal obedience only, and did not require spiritual righteousness; for it is granted to many to bridle their hands and feet; but to moderate all the affections so that there may reign perfect abstinence and purity, as well in the soul as in the body, this is too hard a matter. Therefore, those be too foolish who restrain unto ceremonies Peter's words, whereby the weakness of men to perform the righteousness of the heart is expressed; which doth not only far pass their strength, but is altogether contrary to nature. These men were, I warrant you, deceived by one reason, because the question was moved concerning ceremonies only; but they do remember that Peter did more attentively and more wisely consider as became him, what a labyrinth this error (to look to, but light) did bring with it. The false apostles did avouch, that no man could attain unto salvation unless he did keep the ceremonies. If man's salvation be tied to works, it shall be no longer grounded in the grace of Christ, and so, by this means, free reconciliation shall fall flat to the ground. Now, seeing that man's strength is unable to keep the law, all men are subject to the curse which the Lord there denounceth against the transgressors; and so, by this means, all men shall come in danger of despair, seeing that they see themselves guilty of eternal death by the law. Peradventure the false apostles understood these things craftily. But Peter pierceth the very fountain, that he may bring to light the deadly poison of that doctrine; and thus must we do, so often as Satan doth craftily thrust in wicked errors. At this day we seem to some to be too contentious, when as we do so stoutly stand in this, that men must not pray for the dead; for it is both a most ancient custom, neither is it a thing to look to very dangerous, though men pour out superfluous prayer; yet [nay] it is a plausible opinion, because it carrieth some color of human godliness. Furthermore, unskillful men judge thus, because they seek. not out the head spring. For, if we grant that men may pray for the dead, we must also admit this, that they are now punished by the judgment of God, because they made not satisfaction in this life for their sins. And so, by this means the force of Christ's satisfaction is translated unto the works of men. Secondly, the rule of praying aright is overthrown, if men may pray at all adventure, without the word of God. This is also a greater absurdity than that we ought lightly to pass over it. In sum, we can never give true judgment of any question, unless, having thoroughly ripped up the fountain of that doctrine which is called in question, we deduct all consequences which it bringeth with it. Therefore, it is no marvel if Peter, to the end he may pull the false apostles out (by the ears,) as it were out of their lurking dens, do generally dispute touching the whole law; because he doth nothing else but open the matter itself, whereof the simple were ignorant; that they may all see what a deadly doctrine it is, which doth both extinguish the grace of Christ, and drown souls in the horrible dungeon of despair. F962 Neither we nor our fathers. Peter doth not only dispute what men have done indeed, but what they were able to do; neither doth he speak only of the common riff-raff, F963 but of the holy fathers. Seeing that he denieth that they were able to bear the yoke of the law, it is manifest that the law cannot possibly be kept. I know that Jerome's saying is so generally received, that it is, as it were, an undoubted and most certain maxim, If any man say that it is a thing impossible to keep the law, let him be accursed; but we must not hearken to any voice of man which is contrary to the judgment of the Spirit of God. We hear what the Spirit pronounceth in this place by the mouth of Peter, not concerning the will and works of men, but touching their ability and power. And hereunto agreeth Paul, affirming that it was an impossible thing that the law should give us life, forasmuch as it was weak through the flesh. Indeed, if any man were able to fulfill the law, he should find the life which is there promised; but forasmuch as Paul denieth that life can be gotten by the law, it followeth that there is farther and higher righteousness required there than man is able to perform. I confess, indeed, that Jerome doth not wholly grant to the strength of nature power to fulfill the law, but partly also to the grace of God, as he doth afterward expound himself, that a faithful man, holpen by the grace of the Spirit, may be said to be able to fulfill the law. But even that mitigation is not true. For, if we do weigh the strength of nature only, men shall not only be unable to bear the yoke of the law, but they shall not be able to move so much as a finger to perform the least jot of the law. And surely if that be true, that all the cogitations of man's mind are wicked from his childhood, (<010821>Genesis 8:21;) that all the understandings of flesh F964 are enemies to God, (<450807>Romans 8:7;) that there is none which seeketh after God, (<191403>Psalm 14:3;) and other such places, which are common in the Scripture, tending to the same end, but especially which are cited by Paul in the third to the Romans, (<450311>Romans 3:11,) man's power and ability to fulfill the law shall not only be weak and lame, but altogether none to begin. F965 Therefore, we must thus think, that even the very faithful, after they being regenerate by the Spirit of God, do study to attain unto the righteousness of the law, do perform, notwithstanding, but the half, and far less than half, not the whole. For doubtless Peter speaketh not in this place of the epicure F966 or profane men; but of Abraham, of Moses, and of other holy fathers which were the most perfect in the world; and yet he saith that these fainted under the burden of the law, because it did pass their strength. It is hatefully objected that the Spirit of God is blasphemed when as ability to fulfill the law is taken away from his grace and help; but we may readily answer, because the question is not what the grace of the Spirit is able to do, but what that measure of grace is able to do which God doth divide to every one in this life. For we must always consider what God doth promise to do; neither let us unadvisedly ask this question, whether that can be done which he himself doth testify shall never be, and which he will not have done? He promiseth the grace and aid of the Spirit to the faithful, whereby they may be able to resist the lusts of the flesh, and to subdue them; yet shall they not quite abolish and drive them away. He promiseth them grace, whereby they may walk in newness of life; yet shall they not be able to run so swiftly as the law requireth. For he will have them kept under during their whole life, that they may fly to beg pardon. If it be unlawful to separate from the power of God's counsel, and the order by him set down, it is a foolish and vain cavil, whereby the adversaries go about to burden us, when as they say that we diminish the power of God; nay rather, they transform God, when they hold that his counsel and purpose can be altered. The Pelagians did in times past, in like sort, burden F967 Augustine. He answereth, that though it be a thing possible that the law should be fulfilled, yet is that sufficient for him, that no man did ever fulfill it, and that the Scripture doth not testify that it shall be fulfilled until the end of the world. By which words he delivereth himself from their importunate subtlety. But there was no cause why he should doubt, but freely and flatly grant that it might be fulfilled, the Holy Ghost being the author. For we must limit the grace of the Spirit, that it may agree with the promises. Furthermore, we have already declared how far the promises reach. There is no man which moveth any question concerning this, whether God be not able if he will to make men perfect; but they dote foolish which separate his power from his counsel, whereof they have an evident and plain testimony in the Scripture. God doth plainly declare a hundred times what he will, and what he hath determined to do: to go any farther is sacrilege. Jerome was enforced by reason of philosophy to hurl out the thunderbolt of his curse against Peter and Paul; F968 because the laws must be applied unto their hability for whom they be appointed; which, as I confess to take place in man's laws, so I utterly deny that it is good as touching the law of God, which, in exacting righteousness, doth not respect what man is able to do, but what he ought to do. Though here ariseth a harder question, "Whether the law were not given to this end, that it might enforce men to obey God? And this should be in vain, unless the Spirit of God should direct the faithful to keep it; and that the solemn protestation of Moses seemeth to put the matter out of doubt, when he saith that he giveth precepts to the Jews, not such as they may read, but indeed fulfill, (<053012>Deuteronomy 30:12;) whence we gather that the yoke was laid upon the neck of the Jews when the law was given, that it might make them subject to God, that they might not live as them lusted." I answer, that the law is counted a yoke two ways. For, inasmuch as it bridleth the lusts of the flesh and delivereth a rule of godly and holy life, it is meet that the children of God take this yoke upon them; but, inasmuch as it doth exactly prescribe what we owe to God, and doth not promise life without adding the condition of perfect obedience, and doth again denounce a curse if we shall in any point offend, it is a yoke which no man is able to bear. I will show this more plainly. The plain doctrine of good life, wherein God doth invite us unto himself, is a yoke which we must all of us willingly take up; for there is nothing more absurd than that God should not govern man's life, but that he should wander at pleasure without any bridle. Therefore, we must not refuse the yoke of the law, if the simple doctrine thereof be considered. But these sayings do otherwise qualify (that I may so term it) the law. "He which shall do these things shall live in theme" etc. (<031805>Leviticus 18:5.) Again, "Cursed is he which continueth not in all things which are written," (<052726>Deuteronomy 27:26,) that it may begin to be a yoke which no man can bear. For, so long as salvation is promised to the perfect keeping of the law alone, and every transgression is called into judgment, mankind is utterly undone. In this respect doth Peter affirm that God is tempted, when man's arrogance doth burden the consciences of men with the law; for it is not his purpose to deny but that men must be governed by the doctrine of the law, and so he granteth that they be under the law F969 not simply F970 to teach, but also to humble men with the guilt of eternal death. Considering that that quality was annexed unto doctrine, he affirmeth that the souls of the godly must not be tied with the yoke of the law, because by this means it should of necessity come to pass that they should be drowned in eternal destruction. But, when as not only the grace of the Holy Spirit is present to govern us, but also free forgiveness of sins to deliver and acquit us from the curse of the law; then is that of Moses fulfilled, that the commandment is not above us, (<053011>Deuteronomy 30:11;) and then do we also perceive how sweet the yoke of Christ is, and how light his burden is, (<401130>Matthew 11:30.) For, because we know that through the mercy of God that is forgiven us, which is wanting through the infirmity of the flesh, we do cheerfully, and without any grief, F971 take upon us that which he enjoineth us. Wherefore, so that the rigor of the law be taken away, the doctrine of the law shall not only be tolerable, but also joyful and pleasant; neither must we refuse the bridle which doth govern us mildly, and cloth not urge us sorer than is expedient. 11. By the grace of Jesus Christ. Peter compareth these two together as contrary the one to the other; to have hope F972 in the grace of Christ, and to be under the yoke of the law; which comparison doth greatly set out the justification of Christ, inasmuch as we gather thereby, that those are justified by faith who, being free and quit from the yoke of the law, seek for salvation in the grace of Jesus Christ. Furthermore, I said before that the yoke of the law is made of two cords. The former is, "He which doth these things shall live in them;" the other is, "Cursed is every one which doth not continue in all the commandments." Let us return unto the contrary member. If we cannot otherwise attain unto salvation by the grace of Christ, unless the yoke of the law be taken away, it followeth that salvation is not placed in keeping the law, neither are those which believe in Christ subject to the curse of the law; for if he could be saved through grace, who is as yet enwrapped in the yoke of the law, then should Peter's reasoning be but foolish, which is drawn from contraries: thus, We hope for salvation by the grace of Christ; therefore we are not under the yoke of the law. Unless there were a disagreement between the grace of Christ and the yoke of the law, Peter should deceive us. F973 Wherefore, those must needs depart from the righteousness of the law, whosoever desire to find life in Christ; for this contrariety appertaineth not unto doctrine, but unto the cause of justification. Whereby is also refuted their surmise, F974 who say that we are justified by the grace of Christ, because he regenerateth us by his Spirit, and giveth us strength to fulfill the law. Those who imagine this, though they seem to ease the yoke of the law a little, yet they keep souls bound with the cords thereof. For this promise shall always stand in force, He which shall do these things shall live in them; on the other side, The curse shall come upon all which shall not absolutely fulfill the law. Wherefore, we must define the grace of Christ far otherwise (whereunto the hope of salvation leaneth) than they dream; to wit, that it be free reconciliation gotten by the sacrifice of his death; or, which is all one, free forgiveness of sins, which, by pacifying and appeasing God, doth make him of an enemy or severe judge, F975 and which cannot be pleased nor entreated, a merciful Father. I confess, indeed, that we be regenerate into newness of life by the grace of Christ; but when we are about assurance of salvation, then must we call to mind the free adoption alone, which is joined with the purging [expiation] and forgiveness of sins. For, if works be admitted, that they may make us righteous in part only, the yoke of the law shall not be broken, and so Peter's contrariety [antithesis] shall fall to the ground, or else be dissolved. Even as they. Peter doth testify in this place, that though the servitude of the law were laid upon the fathers as touching the external shoe, yet were their consciences free and quit; whereby is put away that absurdity, which might otherwise have troubled godly minds not a little. For, seeing that the covenant of life is eternal, and the same which God made with his servants from the beginning until the end of the world, it were an absurd thing, and intolerable, that any other way to obtain salvation should be taught at this day than that which the fathers had in times past. Therefore, Peter affirmeth that we agree very well with the fathers, because they no less than we reposed hope of salvation in the grace of Christ; and so, reconciling the law and the gospel together, as touching the end of the doctrine, he taketh from the Jews the stumbling-block which they reigned to themselves by reason of the discord. Whereby it appeareth that the law was not given to the fathers that they might thereby purchase salvation, neither were the ceremonies added, that, by the observing thereof, they might attain unto righteousness; but this was the only end of all the whole law, that, casting from them all confidence which they might repose in works, they might repose all their hope in the grace of Christ. Whereby is also refuted the doting of those who think that the old people, inasmuch as they were content with earthly goods, did think no whit of the heavenly life. But Peter maketh the fathers partners with us of the same faith; and doth make salvation common to both; and yet there be some which delight in that brain-sick fellow, Servetus, with his so filthy sacrileges. Furthermore, we must note that Peter teacheth that the faith of the fathers [ancients] was always grounded in Christ, seeing that they could neither find life anywhere else, neither was there any other way for men to come unto God. Therefore, this place agreeth with that saying of the apostle, "Christ yesterday, and today, and for ever," (<581308>Hebrews 13:8.) ACTS 15:12-18 12. And all the multitude kept silence, and heard Barnabas and Paul declare what signs and wonders God had wrought by them among the Gentiles. 13. And after they had done speaking, James answered, saying, Men and brethren, hear me: 14. Simeon hath showed how at the first God hath visited, that he might take of the Gentiles a people in his name. 15. And hereunto agree the words of the prophets, as it is written, 16. After these things will return, and will build again the tabernacle of David, which is decayed; and will restore the ruins thereof, and will set it up; 17. That the, men which remain may seek the Lord, and all nations which call upon my name, saith the Lord, which doth all these things. 18. Known from the beginning [to God] are all his works. 12. All the multitude held their peace. By these words, Luke giveth us to understand that the Spirit of God did so reign in that assembly, that they yielded forthwith to reason. The disputation was hot before; but now, after that Peter hath laid open the counsel of God, and hath handled the question according to the doctrine of the Scripture, by and by all noise being stayed, they are quiet and whist who did of late unadvisedly defend the error. This is a lively image of a lawful Council, when the truth of God alone, so soon as it is once come to light, maketh an end of all controversies; and assuredly it is effectual enough to appease all discord when the Spirit beareth the chief sway; because he is again a fit governor, as well to moderate their tongues who must speak before others as to keep the rest under obedience, that they be not too much addicted to themselves and wedded to their own wills, but that, laying away stubbornness, they may show themselves obedient to God. Neither is it to be doubted but that there was some few which would not yield, as it falleth out in a great assembly; yet the truth of God had the upper hand, so that the silence whereof Luke speaketh was a manifest testimony of common obedience. And this was no small moderation in Peter, in that having suffered every one to say for himself what he could, he deferred his judgment (lest it should be prejudicial to others) so long, until the question had been thoroughly discussed to and fro. They heard Barnabas and Paul. We may gather by these words that they were not heard with silence before.: For seeing that the more part was persuaded that they did wickedly admit the profane Gentiles into the Church, there should nothing which they should have said have been patiently received until this false opinion were corrected and reformed; but all should have been taken at the worst. We see what a poison displeasure conceived for no cause is, which doth so possess men's minds, that it stoppeth the way, so that the truth can never have en, trance. Hereby we learn how true that saying is, All things are sound to the sound, (<560115>Titus 1:15,) for there is nothing so wholesome but corrupt affection do turn the same into that which is hurtful. And to this end tendeth the narration made by Paul and Barnabas, that they may show and prove that God doth allow their apostleship among the Gentiles; forasmuch as it was ratified and confirmed by miracles, which are, as it were, certain seals thereof. 13. James answered, saying. Some old writers of the Church think that this James was one of the disciples, whose surname was Justus and Oblia, whose cruel death is recorded by Josephus in the Twentieth Book of his Antiquities. But would to God the old writers had travailed rather to know the man, than to set forth, with reigned praises, the holiness of a man whom they knew not. It is a childish toy and surmise, in that they say that it was lawful for him alone to enter into the most holy place. For if in that entering in there had been any religion, he had done it contrary to the law of God, forasmuch as he was not the highest priest. Secondly, it was a superstitious thing thus to foster the shadowish worship of the Temple. I omit other trifles. And they are greatly deceived in that they deny that he was one of the twelve apostles. For they are enforced to confess that it is he whom Paul commandeth so honorably, that he maketh him the chief among the three pillars of the Church, (<480209>Galatians 2:9.) Assuredly, a man inferior in order and degree could never have excelled the apostles so far; for Paul giveth him the title of an apostle. Neither is that worth the hearing which Jerome bringeth, [viz.] that the word is general there, seeing that the dignity of the order is there handled; forasmuch as Christ did prefer the apostles before other teachers of the Church. Moreover, we may gather out of this place, that they made no small account of James, (<442118>Acts 21:18;) forasmuch as he doth with his voice and consent so confirm the words of Peter, that they are all of his mind. And we shall see afterwards how great his authority was at Jerusalem. The old writers think that this was because he was bishop of the place; but it is not to be thought that the faithful did at their pleasure change the order which Christ had appointed. Wherefore, I do not doubt but that he was son to Alpheus, and Christ's cousin, in which sense he is also called his brother. Whether he were bishop of Jerusalem or no, I leave it indifferent; neither doth it greatly make for the matter, save only because the impudency of the Pope is hereby refuted, because the decree of the Council is set down rather at the appointment, and according to the authority of James than of Peter. And assuredly Eusebius, in the beginning of his Second Book, is not afraid to call James, whosoever he were, the Bishop of the Apostles. Let the men of Rome go now and boast that their Pope is head of the Universal Church, because he is Peter's successor, who suffered another to rule him, F976 if we believe Eusebius. Men and brethren, hear me. James' oration consisteth upon [of] two principal members; for, first, he confirmeth and proveth the calling of the Gentiles by the testimony of the prophet Amos; secondly, he showeth what is best to be done to nourish peace and concord among the faithful; yet so that the liberty of the Gentiles may continue safe and sound, and that the grace of Christ may not be darkened. Whereas Peter is in this place called Simeon, it may be that this name was diversely pronounced then. Whereas he saith that God did visit to take a people of the Gentiles, it is referred unto the mercy of God, whereby he vouchsafed to receive strangers into his family. It is, indeed, a harsh phrase, yet such as containeth a profitable doctrine; because he maketh God the author of the calling of the Gentiles, and pronounceth that it is through his goodness that they began to be reckoned among his people, when he saith that they were taken by him; but he proceedeth further, when he saith that he did visit that he might take. For this is his meaning, That at such time as the Gentiles were turned away from God he did mercifully look upon them; because we can do nothing but depart farther and farther from him, until such time as his fatherly look prevent us of his own accord. In his name. The old interpreter hath, To his name, which is almost all one, though the preposition ,it may be otherwise translated, to wit, For his name, or Upon his name. F977 Neither shall the sense disagree, that the salvation of the Gentiles is grounded in the power or name of God, and that God did respect no other thing in calling them but his own glory; yet did I retain that which is more usual; to wit, that, in numbering them among his people, he would have them counted in his name, like as it shall be said shortly after, that his name is called upon by all those whom he gathereth together into his Church. The adverb of time, prwton, may be expounded two ways; if you read it, first, as the old interpreter and Erasmus have it, the sense shall be, that Cornelius and others were, as it were, the first fruits at whom God began the calling of the Gentiles; but it may be taken also comparatively, because there was already some token of the adoption of the Gentiles showed in Cornelius and his cousins, before that Barnabas and Paul preached the gospel to the Gentiles. And I do better like this latter sense. 15. Hereto agree the words of the prophets. We see now how the apostles took nothing to themselves imperiously, but did reverently follow that which was prescribed in the word of God. Neither did it grieve them, neither did they count it any disgrace to them to profess themselves to be the scholars of the Scripture. Also we must here note, that the use of the doctrine of the prophets is yet in force, which some brain-sick men would banish out of the Church. By citing the prophets, in the plural number, to be witnesses, whereas he doth allege one place only, he signifieth that there is such an agreement among them, that that which is spoken by one is the common testimony of them all, because they speak all with one mouth, and every one speaketh as in the person of all, or rather the Spirit of God speaketh in them all. Moreover, the oracles of all the prophets were gathered together, that they might make one body. Wherefore that might worthily and fitly be ascribed to all the prophets in general, which was taken out of some one part of the general book. 16. After these things I will return. Because the place is not cited word for word as it is in the prophet, we must see what difference there is, though it be not necessary to examine straitly what diversity there is in the words, so it appear that the prophecy doth fitly agree with the matter which is in hand. After that God hath promised the restoring of the tabernacle of David, he saith also, that he will bring to pass that the Jews shall possess the remnants of Edom. In all that text, there appeareth nothing as yet whence the calling of the Gentiles can be fet F978 or gathered; but that which followeth immediately after in the prophet, concerning the remnant of the Gentiles which shall call upon the name of the Lord, doth plainly show that the Jews and Gentiles shall make one Church, because that which was then proper to the Jews alone is given to both in general. For God placeth the Gentiles in like degree of honor with the Jews, when he will have them to call upon his name. Those of Idumea, and the people thereabout, were in times past under David subject to the Jews; but though they were tributaries to the people of God, yet were they nevertheless strangers from the Church. Therefore, this was news and a strange thing, in that God reckoneth them up with the holy people, that he may be called F979 the God of them all; seeing that it is certain that they are all made equal in honor among themselves by this means. Whereby it doth plainly appear how well the testimony of the prophet agreeth with the present purpose. For God promiseth to restore the decayed tabernacle, wherein the Gentiles shall obey the kingdom of David, not only that they may pay tribute, or take [to arms] weapon at the king's commandment, but that they may have one God, and that they may be one family to him. Yet there may a question be moved, why he had rather cite this prophecy, than many other which contain more plentiful proof of the matter which he hath in hand,