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9. On the morrow, as they journeyed. As Luke declared that Cornelius was admonished by an oracle to send for Peter, so now he setteth down another vision, whereby Peter is commanded to come to him. Whereby it appeareth that all this matter was governed by the wonderful counsel of God, who doth both make Cornelius apt to be taught, yea, he kindleth in him a study and desire to learn and, on the other side, maketh Peter willing to take in hand to teach him. But we must note the circumstances whereby he maketh the history more evident.

Peter went up upon the house, that he might pray alone by himself; for a quiet and lone place is a great help to prayer, which thing Christ himself did not omit, that the mind, being free from all things which might call it away, might be the more earnest and bent toward God. And the Jews had another manner of houses and buildings than we use; for they had walks upon the tops of their houses. The sixth hour was then noon. And it is not to be doubted but that he got himself to prayer then according to his custom. For because we are drawn away with divers businesses, ⁶⁷⁰⁶⁷⁰     “Totum fere diem,” almost the whole day, omitted. and there is no end of turmoiling, unless we bridle ourselves, it is good to have certain hours appointed for prayer, not because we are tied to hours, but lest we be unmindful of prayer, which ought to be preferred before all cares and business. Finally, we must think the same thing of time which we think of place; to wit, that they are certain remedies whereby our infirmities is holpen; which, if the apostles counted fit for them, how much must more the sluggish and slow use the same?

10. Excess of mind. Because our minds are wholly, as it were, set upon the earth, to the end Peter might the better comprehend the oracle, it was meet that his mind should be, as it were, moved from his place and carried up; and by this means was he prepared to receive the oracle, when as he is carried up above the world after an unwonted manner.

11. The opening of heaven signifieth, in my judgment, another thing in this place than in the seventh chapter. For it is said there that heaven was opened to Stephen, that he did behold the glory of Christ; in this place Peter saw our heaven which we see divided, so that a sheet came thence.

12. If any man ask how he could see a great multitude of living creatures at once, the question is easily answered. For Luke saith, All manner, because there were there divers kinds mixed one with another. Therefore he beginneth not at the first kind, that he may prosecute the number unto the last. Again, we must not measure this seeing according to the manner of men, because the trance gave Peter other eyes. But before we go any farther we must know the end of the vision. Some dispute more subtilely about the same than the place requireth, in my judgment. Therefore, I think that it is generally showed to Peter that the difference which God had made in times past is now taken away. And as he had put difference between living creatures, so, having chosen to himself one people, he counted all nations unclean and profane.

Now the difference between living creatures being taken away, he teacheth by the consequent that there is no such disagreement among men any longer as there was in times past, and that there is no difference between the Jew and the Grecian. Hereby Peter is admonished that he do not abhor the Gentiles as being unclean. Undoubtedly, God meant to encourage Peter to come to Cornelius without fear; but he had separated one people to himself from the rest, as saith Moses in his song, when as the Most High did distribute the nations, he put his lot in Jacob, etc., (Deuteronomy 32:9;) therefore he called it his inheritance and peculiar people.

According to this order, it had not been lawful to Peter to bring the covenant of salvation unto the Gentiles; for that was to take the children’s bread and to cast it to dogs, (Matthew 15:26,) unless, peradventure, they would be circumcised, and embrace the Jewish religion; for it was lawful to receive such as did yield themselves. Wherefore, when as the apostles were sent before to preach the gospel, they were forbidden to turn in unto the Gentiles, (Matthew 10:5.) And forasmuch as the preaching of the gospel is a most holy and weighty matter, Peter ought not to have attempted any thing therein with a doubting and wavering mind. Therefore, to the end he may be assured of his calling, God showeth manifestly, as in a picture, that the legal difference between the clean and unclean is abolished; whence he may gather that the wall which was heretofore between the Jews and the Gentiles is now pulled down. And Paul saith, that it is a mystery hid from the beginning of the world, that the Gentiles are made partakers of the same salvation with the people of God, and ingrafted into one body, (Ephesians 2:16; Ephesians 3:6.)

Therefore Peter durst never have opened the gate of heaven unto the Gentiles, unless God himself had made a plain way and entrance for all men, by taking away the wall of separation. I said even now that there was no time wherein it was not lawful to admit the Gentiles unto the worship of God, so they were circumcised; but so long as they continued in uncircumcision they were strangers with God. But now God made the covenant of life common to all the whole world, which he had shut up in one nation, as in a treasure. Whence we gather that this vision is not a little profitable for us; for, when as it teacheth that the difference between Jews and Gentiles continued only for a season, it is as much as if God should pronounce from heaven that he receiveth all people of the world into favor, that he may be God over all. Finally, we have an evident proclamation from heaven, which putteth us in hope of eternal life.

But some men will object that Peter was taught before concerning this matter; for he and the rest were commanded to preach the gospel throughout the whole world, (Mark 16:15.) Therefore, he was either ignorant of his calling, or else this vision was superfluous. I answer, that there was such and so great difficulty in the novelty itself, that they could not acquaint themselves therewith by and by. They knew both the prophecies of the prophets, and the late commandment of Christ concerning the calling of the Gentiles by the gospel; but when they come to the push, they doubted nevertheless, being stricken with the strangeness of the thing. Wherefore, it is no marvel if the Lord confirm Peter with a new sign, concerning which thing we must also say somewhat as yet in the next chapter.

13. A voice from heaven. The voice came from heaven as did the sheet, that Peter might know that both came from God; neither had the sight done him any good, unless God had with this voice made clean those things which were before unclean. Whereas some pick an allegory out of the word kill, as if God did signify that men are sacrificed to him by the spiritual sword of the gospel; I do not prosecute that, but plainness pleaseth me better, that God doth take away by this voice the law concerning the choice of beasts, that he may also teach that he rejecteth no people, (Romans 15:16.) For if by the former word be meant sacrificing, what shall eat signify?

14. Not so, Lord. This is the voice of him which doth as well refuse, as also object to God his own commandment; for he is afraid, for good causes, to touch that which he knew was forbidden him in the law of God, (Leviticus 11:21, etc.) Therefore he objecteth to God the law which he himself made, lest he should break the same unadvisedly. There was a certain show of repugnancy between the law and the vision; therefore Peter is not hasty, but desireth first to have his doubt dissolved before he depart from observing the law. Yet it is a strange matter why Peter resisted more in meats than did Abraham in killing his son; for Abraham [might have] had more things to object, (Genesis 22:9, 10.) I dare not here say that that befell Peter which is too common among men, to stand more about outward and small matters than about the chief points of the law; I rather make that answer which is out of doubt, that Abraham’s mind was so persuaded, and that he was furnished with such power of the Spirit, that he overcame with 1ofty and heroical fortitude all those things which might have hindered him. But the Spirit of God wrought slenderly, ⁶⁷¹⁶⁷¹     “Lente,” slowly. in Peter; whereby we are taught that every small or light thing doth cause us to doubt, unless the Lord do furnish us with counsel and constancy to overcome all fear. Yet Peter dealeth very godly and very religiously, in that being in doubt amidst divers cogitations, he dare do nothing until it better appear what he ought to follow. Common signifieth in this place profane. For because the Lord (as we have said) had chosen the Jews to be a peculiar people, he had prescribed unto them this rite and manner of living, that it might distinguish them from the profane Gentiles. Therefore, whatsoever the Gentiles did use contrary to the rule of the law, that did they call common, because there was nothing pure or holy but that which God had appointed for the use of his people.

15. God hath made clean. He speaketh of meats; but this sentence must be extended unto all parts of the life. It is word for word, That which God hath made clean, do not thou make profane; but the sense is, It is not for us to allow or condemn any thing; but as we stand and fall by the judgment of God alone, so is he judge of all things, (Romans 14:4.) As touching meats, after the abrogating of the law, God pronounceth that they are all pure and clean. If, on the other side, there start up a mortal man, making a new difference, forbidding certain, he taketh unto himself the authority and power of God by sacrilegious boldness. Of this stamp were the old heretics, Montanus, Priscillianus, the Donatists, the Tatians, and all the Encratites. Afterwards the Pope, to the end he might bind all those sects in a bundle, made a law concerning meats. And there is no cause why the patrons of this impiety should babble that they do not imagine any uncleanness in meats, but that men are forbidden to eat flesh upon certain days, to tame the flesh. For seeing they eat such meats as are most fit, both for delicacy and also for riot, why do they abstain from eating bacon, as from some great offense, save only because they imagine that that is unclean and polluted which is forbidden by the law of their idol? With like pride doth the tyranny of the Pope rage in all parts of life; for there is nothing wherein he layeth not snares to entangle the miserable consciences of men. But let us trust to the heavenly oracle, and freely despise all his inhibitions. We must always ask the mouth of the Lord, that we may thereby be assured what we may lawfully do; forasmuch as it was not lawful even for Peter to make that profane which was lawful by the Word of God.

Furthermore, this is a place of great importance to beat down the frowardness of men, which they use too much in perverse judgments. There is no man almost which doth not grant liberty to himself to judge of other men’s doings. Now, as we are churlish and malicious, we lean more toward the worse part, so that we take from God that which is his. This voice alone ought to suffice to correct such boldness, That it is not lawful for us to make this or that unclean, but that this power belongeth to God alone. And also in these words is given us to understand, that the Jews were not therefore the holy people of the Lord, because they excelled through their own worthiness, but only by reason of God’s adoption. Now, after that God had received the Gentiles into the society of the covenant, they have all equal right.

16. This was done thrice. The repetition of the vision served for the confirmation of Peter, lest any doubt ⁶⁷²⁶⁷²     “Vel anxietas vel scrupulus,” or anxiety or scruple, omitted. should remain in his mind. Whence we gather how deeply the observing of the law was rooted in his mind. And I know no reason why God left him in a dump, [perplexed,] until, by the event which followed, he might learn the cause of the vision, save only because being astonished he did not desire to know what this thing meant; although it was all in good time, that the messengers of Cornelius should come shortly after to interpret it. The vessel was at length taken up again into heaven, that Peter might be certified that this message came from heaven, [God.]

17. Peter was taught not only by the vision, but also by the Word of God; and yet in seeing he saw not, until the Spirit is unto him an interpreter; a most excellent mirror of our slackness. Although we be yet far unlike to Peter; for we are so far from understanding by and by what God will, or to what end he speaketh to us, that many interpretations are scarce sufficient for us. But we must also note that which Luke addeth, that Peter did think earnestly upon the vision, to wit, after that he was come to himself again after his amazedness; for this was a token of godly reverence, that he did not carelessly suffer the vision to escape him. Therefore the Lord opened to him when he did knock, (Matthew 7:7.) And we are justly plagued for our sluggishness, in that we profit no better in the Word of the Lord, seeing we are so cold, and have so small desire to inquire.

20. Go, doubting nothing. The Scripture useth this word often, when it will express of what sort the obedience of faith ought to be. So Paul, in the fourth chapter to the Romans, (Romans 4:19,) when as he commendeth the faith of Abraham, saith, That he doubted not when as the Lord promised him seed, being now aged and past hope of children. And in the fourteenth, (Romans 14:23,) in treating of meats, he condemneth doubting consciences. And it is properly to reason on both sides, (as they say,) when as we are carried hither and thither by course, by gathering contrary reasons. But we must not follow God with a doubtful and wavering, but with a quiet and constant mind. In sum, the Lord will have us to attribute so much to him, that when we hear him we dispute no longer what we have need to do, but that we set down for a certainty, that that must be done which he commandeth. And surely it is meet that his will should show us the way, when all clouds are driven away, and that it should subdue all our senses unto it, unto willing obedience, all reasoning [disputation] being broken off; which is also better gathered by the next text. For the reason is added, why it is not lawful for Peter to suspend his judgment in an uncertain matter, because God is the author of the business; because it is as much as if it should be said, that we ought to be content with the beck of God alone, that we may obey his commandment. And hereby are we also admonished that men’s consciences shall by no other means be quiet, that they safely do that which they do, than when being taught by the Word of God, they determine that they do nothing without his commandment and conduct.

21. Behold, I am he whom ye seek. Luke declareth now how ready Peter was to obey; secondly, that he understood at length, by the messengers, to what end the vision was showed unto him. For he heareth that he is called by Cornelius, a man that is a Gentile, whom he would have counted profane, and unworthy of his company, unless his judgment had been corrected with this voice, “That which God calleth pure, judge not thou to be common.” This is to be wise indeed, when as abandoning all vain confidence, and correcting our stubbornness, the authority of God doth so pull us unto it, and doth so possess our minds, that we count nothing right but that which it prescribeth.

22. Cornelius, a just man. Cornelius’ servants commend their master not ambitiously, or to the end they may flatter him, but that Peter may the less abhor his company. ⁶⁷⁴⁶⁷⁴     “Ab ejus congressu minus abhorreat,” may be less averse to meet with him. And for this cause they say that he was approved of the Jews, that Peter may know that he was not estranged from true and sincere godliness. For even those which were superstitious, though they served idols, did boast that they were worshippers of God. But Cornelius could not have the Jews, who retained the worship of the true God alone, to be witnesses of his godliness, unless he had professed that he worshipped the God of Abraham with them. Furthermore, as this was a rare example, so it ought to have moved Peter not a little. Although they lean most of all to this argument, that they may persuade him that which they go about, that all this matter is governed by the commandment of God, as if they should say, That he is not so much called by a mortal man as by God, who had so commanded by his angel.

23. And Peter also, being overcome with the authority of God, deliberateth no longer, but lodgeth the men, that he may go with them forthwith. So we must meekly submit ourselves to God; and there remaineth nothing after that we know his will, but that we run speedily thither whither he calleth us. There is no difficulty in the rest.

The day following he went forth. It should seem that they arrived a little before night ⁶⁷⁵⁶⁷⁵     “Sub vesperum,” towards evening. because they were not as yet entered the city at noon, and the vision which was showed thrice asked no small time. Therefore, when they had taken their rest all night, they address themselves to return. Again, there was a point of courtesy in that some of the faithful do accompany Peter, who were sent, as it is to be thought, by the whole church, to bring him even to Cesarea. These men journey with Peter for goodwill and honor’s sake; but the Lord bringeth them, that they may be witnesses of his grace. So that they are bountifully rewarded for their thankfulness, when as for confirmation of their faith they see the kingdom of Christ spread abroad even unto the Gentiles.

24. Cornelius waited for them. Luke doth not only commend the godly affection of Cornelius in this point, that he waited earnestly for Peter’s coming, but because he would have his friends and kinsfolks to be companions with him in the faith. This was a thing not without great danger, to call together a company of men, that they might embrace a new kind of religion. And there wanted not reasons, under color whereof he might have flattered [excused] himself; for he was not commanded to call others to accompany him, but rather they were passed over, and he himself was chosen to be made partaker of so great goodness; but he considered with himself how much he was indebted ⁶⁷⁶⁶⁷⁶     “Quantum... deberet,” how much he owed. both to the glory of God, and also to the salvation of his brethren. He knew that it was an unjust thing, and a point of discourtesy, to provide for himself alone, and not to regard others. He counted it a point of filthy carelessness ⁶⁷⁷⁶⁷⁷     “Foedae socordiae,” shameful sloth. to hide the treasure of the gospel under the ground. Therefore, he did that which the Lord requireth of all his by Isaiah and Micah, that every one exhort his brother (taking him as it were by the hand) unto the faith.

Therefore, Cornelius hath taught us by his example, that when God revealeth himself unto us we must not choke the light of his knowledge with sloth or fear, but we must rather endeavor that our faith may shine before others to give light, and to show the way to them; for the inheritance of the kingdom of heaven is not such, that even the least portion can be taken from us, if many be made partakers thereof; but if others be made co-heirs with us, it shall rather increase our glory, Furthermore, we must mark how far he is from vainglory; for he calleth them to be his school-fellows, being himself ready to learn. This is the true study of godliness, when as together with zeal there appeareth such plainness, ⁶⁷⁸⁶⁷⁸     “Simplicitas,” simplicity, singleness of mind. that we are not ashamed to depend upon the mouth of God. For many are pricked forward with ambition, to employ themselves in teaching the ignorant; and foolish babbling discovereth their folly, when as they huddle out words more earnestly, and they would have none heard but themselves. But this alone ought to be the drift of all men, to bring themselves and all the whole world under God, that when men are subdued unto true humility, he alone may have the preeminence. Let not him which excelleth in the faculty and grace of teaching refuse to teach his brethren, so that he be free from boasting, and proud desire to excel. Let him to whom it was not granted to be a teacher keep himself within his bounds. Let neither of them desire mastership, as James teacheth them; but let one so edify another, that neither the learned, neither the unlearned, be ashamed to be brought into order.

Notwithstanding, it is demanded, ⁶⁷⁹⁶⁷⁹     “Quaeritur tamen,” it is asked, however. what kinsfolks he could have in Judea, seeing that he was an alien, and was come thither only by reason of war, which continued but for a short time? As I affirm nothing, so I embrace this as most probable, that he had some in his garrison which were his kinsmen; for neighbors, and those which were of acquaintance were wont to serve under one captain. And we need not doubt of this, but that Cornelius’ kinsmen were desirous to be under him, forasmuch as he was a centurion. He calleth familiar friends αναγκαιους, as those are called of the Latins, Necessarii, which are nearer together. ⁶⁸⁰⁶⁸⁰     “Qui arctiore vinculo inter se conjuncti sunt,” who are bound together by a closer tie.

25. Falling down at his feet, he worshipped. Here is the word προσεκυνησεν, which signifieth to testify honor or worship, either by bowing the knee or ducking down the head, or by any other gesture. Now, the question is, whether Peter refuteth this worship for modesty’s sake only, or he disalloweth it as a thing altogether unlawful? It appeareth that Cornelius’ fact displeased Peter, by the reason which is by and by added, Arise, for even I am a man. For we may gather that there was some divine thing in that worship, because he did ascribe unto mortal man the honor which is due to God alone. But we must not think that Cornelius did count Peter instead of God; for if he translated God’s honor unto mortal man, where is that godliness and religion, with the title whereof he was of late adorned? Therefore, I think that he meant nothing less than to spoil God of his lawful worship, that he might give it to man; but forasmuch as he meant to give singular honor unto the prophet and apostle of Christ, he fell into an immoderate token of reverence, and so he offended in excess.

For it can scarce be expressed in words how prone men are to fall to superstition, when as that honor is given to the ministers of Christ, which hath any small show of divine worship; for we fall easily unawares into that whereof we thought full little. There were less danger in a king or in the chief chieftains of this world; for he which falleth down before a king keepeth himself within the bounds of earthly and civil honor. But the case standeth otherwise in the ministers of Christ; for as their office is spiritual, so if any man fall down at their feet to worship them, this honor hath in it some spiritual thing. For we must put a difference between civil worship, which men use among themselves in respect of civil order, and that under which is contained religion, or which respecteth directly the honor of God; as also between laws which are made for temporal regimen, or which bind the conscience. For certain foolish men are deceived too far, who think that kneeling is in this place condemned simply and of itself. But this is that which I said, Cornelius doth not here salute his proconsul, or the emperor, after any civil sort; but being stricken with wondering when he saw Peter, he honoreth him as he would have honored God, if he had been present; so that he giveth man more than is meet, having, as it were, forgotten himself. He thought nothing less (as I have already said) than to rob God of any part of his honor, that he might give that to man which he took from him. But when as the worship which is given to man hath somewhat which is, as it were, linked with the honor of God, men fall into a fault contrary to their hope and opinion, so that they extol man above his degree, and give him the worship which is due to God.

The Papists, omitting that distinction, snatch only at one member for they handle religious worship only. To the end they may ascribe some part thereof, with some honest color, unto creatures, they cut [subdivide] it into latria, dulia, and hyperdulia. They give latria to God alone; as if they should say, that the adoration of worship is due to him alone. They make dulia common to the dead and their bones, to images and pictures. They assign their hyperdulia to the Virgin Mary, and to the cross whereon Christ hanged. That I may omit to say that they babble through childish ignorance, how many of them do understand that rotten distinction? Neither do I speak only of the common sort, but of the chieftains. Therefore, all their worshippings must needs be infected and corrupt with wicked superstition, seeing they unadvisedly match creatures with God. But Luke saith not in this place that Cornelius gave to Peter latria, (or the honor due to God;) he useth only the general word worshipped, and he addeth, notwithstanding, that he was reproved, because he did wickedly extol man higher than became him. Surely, if that new opinion concerning the adoration which is called dulia had any place, Peter ought to have admonished Cornelius that he should not go beyond dulia. But because no worship whereunto religion is annexed, and the respect of God’s honor, doth leave to God his honor untouched, what man soever it have; therefore, Peter is content with this one only reason that he is a man. Moreover, I would gladly know of the Papists, whether they think that John was so blockish, that he would take the honor due to God, which they call latria, and give it to the angel? Surely, there was nothing else that caused him to worship the angel, save only too much and preposterous reverence, and that in honor of God, whose glory shone in the angel; notwithstanding his fact is condemned. Therefore, to the end we may give God that which is his own, let the spiritual worship, under which is comprehended religion, remain whole and sound to him.

28. Ye know that it is not lawful. This seemeth to be no friendly preface, and such as may rather harden ⁶⁸¹⁶⁸¹     “Exasperet,” exasperate. than win their hearts, when as they hear that they are accounted so unclean, that with their familiarity and conference they pollute the saints; which must needs be a great reproach for them. But it was needful for Peter thus to speak, lest they should suspect that he had an evil conscience, because, contrary to the custom delivered by the fathers, he came. ⁶⁸²⁶⁸²     “Quasi legis contemptor,” as if he had been a despiser of the law, omitted. But when as he affirmeth that he was sent of God, all such suspicion is taken away and purged. Moreover, he mitigateth very well by these words the offense which did stick in their minds, by reason of an old grudge which was between the Jews and the Gentiles, so that he could by no means have entered his speech better, For he pronounceth that those are now clean who were before unclean, so that they have mutual fellowship now with the saints. Furthermore, whereas he said that it was wickedness for the Jews to go in unto the Gentiles, we must know that this came not so much from the law, as from the observation of the fathers. God had forbidden, indeed, that they should (not) entangle themselves with marriages or covenants, (Deuteronomy 7:3;) they were never forbidden to eat with them, or to use the common businesses of life. But lest that familiarity might entice them into that which was forbidden, they observed the custom delivered by the fathers, so that they did not company together. It is to no end to dispute here whether that tradition did bind men’s consciences; for Peter doth not teach ⁶⁸³⁶⁸³     “Ex professo,” professedly, omitted. what is lawful according to God, but what was commonly used.

No man. He maketh the sum and end of the vision more plain, when he referreth that unto men which was spoken of meats. And whereas he saith, that no man is unclean, it may not be understood of (all) particular persons; for it is certain that all unbelievers are polluted with uncleanness of conscience, so that they pollute those things which are otherwise pure, when as they do but touch them. Paul also saith that their children remain unclean until they be cleansed by faith. Finally, if faith alone do purge and purify the hearts of men, unbelief doth make the same profane. But Peter ⁶⁸⁴⁶⁸⁴     “Tantum,” only, omitted. compareth the Jews and the Gentiles together in this place; and because the wall of separation was pulled down, and the covenant of life ⁶⁸⁵⁶⁸⁵     “Et salutis,” and salvation, omitted. is now common to them both alike, he saith that those are not to be counted aliens who are made partakers of God’s adoption.

29. We must also note that which he addeth, that he came without gainsaying, For this is the holy silence of faith, when as without murmuring against God we receive that meekly which he commandeth, abandoning ⁶⁸⁶⁶⁸⁶     “Procul abigendo,” driving far away. all contrary reasons which intrude themselves.

Because this answer of Cornelius containeth only the bare repetition of the history, I shall not need to stand long about that. The sum is, that he called Peter at the commandment of God.

30. I was fasting. Many Greek books ⁶⁸⁷⁶⁸⁷     “Codices,” manuscripts. have ημην, I sat. The old interpreter omitteth the word fasting, which I think was done through error or negligence, because it is expressed in all the Greek books. ⁶⁸⁸⁶⁸⁸     “Codicibus,” manuscripts. Furthermore, he maketh express mention of fasting, partly that we may know that he prayed not coldly, or overfields ⁶⁸⁹⁶⁸⁹     “Defunctorie,” perfunctorily. at that time; secondly, that the vision may be the less suspected. For doubtless the brain of a man that is fasting (where there is moderate sobriety) doth not easily admit any strong imaginations, wherein appear images and strange forms, whereby men are deceived. ⁶⁹⁰⁶⁹⁰     “Hallucinationes in spectris,” spectral delusions. Therefore Cornelius’ meaning is, that he was earnestly bent to pray, at such time as the angel appeared to him, and that his mind was free from all such lets which use to make men subject to fantasies and imaginations. ⁶⁹¹⁶⁹¹     “Phantasmatibus ac spectris,” phantasms and specters. And to the same end tendeth the circumstance of time, that this was done when it was now fair daylight, three hours before the going down of the sun.

A man stood in shining garment. He calleth him a man, whom he knew was an angel of God; but it is a common thing for the name of the visible form wherein God or his angels appear to be translated unto him or them; so Moses doth sometimes call them angels, and sometimes men, which appeared to Abraham in shape of men. The shining garment was a token of heavenly glory, and, as it were a sign of the divine Majesty which appeared ⁶⁹²⁶⁹²     “Quae fulgere... debuit,” which must have been refulgent. in the angel. The evangelists declare, that there was such brightness in Christ’s garment when he showed his glory to the three disciples in the mount. The same thing do they witness of the angels which were sent to testify Christ’s resurrection. For, as the Lord beareth with our infirmity thus far that he commandeth his angels to descend under form of our flesh, so he casteth out upon them certain beams of his glory, that the commandments which he hath committed to them may be the more reverenced and believed. Here ariseth a question, whether that were a true and natural body, and whether that were a garment in deed, or Cornelius did only see such a shape and show; and though this be not so necessary to be known, and we can scarce affirm any thing for a truth, ⁶⁹³⁶⁹³     “Pro certo,” for certain. yet it seemeth to me more probable as touching conjecture, that God to whom it belongeth to create all things gave to the angel a true body, and did clothe the same with a most gorgeous garment; but so soon as the angel had ended his embassage, I think he was restored to his own nature, the body and garment being brought to nought, and that he suffered no human thing ⁶⁹⁴⁶⁹⁴     “Neque tamen humani quidquam passum,” and that he had no human property. so long as he was in the shape of man.

33. Therefore, we are all now present. To the end Peter may be more ready and willing to teach, Cornelius affirmeth that himself and the rest will be apt to be taught, and ready to obey God; for this serveth not a little to move the teacher to take pains with the hearers, when as he hopeth assuredly that they shall profit thereby, These words, before God, may have a double meaning; they may either be an oath, or Cornelius may thereby simply profess that that company was gathered together at his house, as in the sight of God, that they may hear man’s voice in like sort as if it proceeded out of God’s own mouth. Whethersoever you choose, there shall be always one end; ⁶⁹⁵⁶⁹⁵     “Idem semper erit finis,” the result will be the same. for to the end Cornelius may the more procure the credit of his sincerity, he testifieth that he hath God before his eyes, whom no man may mock by dissimulation; and assuredly, so often as the Word of God is set before us, we must thus think with ourselves, that we have not to deal with a mortal man, but that God is present, and doth call us. For, from this respect of God ariseth the majesty of God’s word, and reverence in hearing the same. Notwithstanding, he seemeth to promise unadvisedly for others in a matter so weighty, for who can be a fit borrow [cautioner] for another man’s faith? But because every man had promised obedience for himself, he doth, for good causes, hope that they were so affectioned; and, undoubtedly, we may think that they had promised that they would be obedient to his sayings so soon as the matter was showed them, and that even then every one confirmed by himself that which one had spoken in the name of all.

To hear all things. This only is true faith when we embrace not the one half of the Word of God alone, but addict [subject] ourselves wholly unto it; and yet, notwithstanding, there be few examples in the world of this full and universal faith, for the more part doth not submit themselves to the doctrine of God, as if they had made a covenant with God, save only so far forth as it pleaseth them. If any thing displease them they either carelessly contemn or mislike the same. But Cornelius doth wisely distinguish between God and man, for he maketh God the author of the doctrine, and leaveth nothing for man besides the ministry and embassage. “Thou shalt” saith he, “have attentive scholars, and those which will be obedient in all things which God hath commanded thee; that he alone may be principal, and thou only his minister; that, he alone may speak but out of thy mouth,” which thing God prescribeth to all his servants in the person of Ezekiel.

“Take” saith he, “the word out of my mouth, and thou shalt show unto them from me,”
(Ezekiel 33:7.)

34. Opening his mouth. We have already said, that the Scripture useth this phrase when it doth signify that there was any grave or weighty oration or speech made. In the fifth of Matthew, (Matthew 5:1,) it is said that Jesus opened his mouth when he would preach to his disciples, and intreat of most weighty matters, as if a man should say in Latin, he began to speak, having first well bethought himself what he would speak.

In truth I find. Καταλαμβανεσθαι is to apprehend, or to gather by reasons, signs, and conjectures. Cornelius was a Gentile born, yet God heareth his prayers; he vouchsafeth to show him the light of the gospel; he appointed and sendeth an angel to him particularly; thereby doth Peter know that, without respect of persons, those do please God which live godly and innocently. For before, (being wholly possessed with this prejudice, that the Jews alone were beloved of God, as they alone were chosen out of all people,) [nations,] he did not think that the grace of God could come unto others. He was not, indeed, so gross that he thought that godliness and innocency of life were condemned because they were in a man that was a Gentile; but, seeing he did simply snatch at that, ⁶⁹⁶⁶⁹⁶     “Illud arriperet,” laid hold of the fact. that all those were estranged from the kingdom of God, and were profane, which were uncircumcised, he entangleth himself unawares in that so filthy an error, that God did despise his pure worship and an holy life, where there was no circumcision; because uncircumcision made all virtues unsavory to the Jews. By which example, we are taught how greatly we ought to beware of prejudices, which make us oftentimes judge amiss.

Furthermore, we must note what the word person doth signify, because many are thereby deceived, whilst that they expound it generally, that one man is preferred before another. So Pelagius denied in times past that some are chosen and some are [re]proved ⁶⁹⁷⁶⁹⁷     “Reprobari,” reprobated. of God; because God did not accept persons. But by this word we must understand the external state or appearance, as they call it; and whatsoever is about man himself, which doth either bring him in favor, or cause him to be hated; riches, nobility, multitude of servants, honor, do make a man to be in great favor; poverty, baseness of lineage, and such like things, make him to be despised. In this respect, the Lord doth oftentimes forbid the accepting of persons, because men cannot judge aright so often as external respects do lead them away from the matter. ⁶⁹⁸⁶⁹⁸     “Judicem a causa abducunt,” lead the judge away from the cause. In this place, it is referred unto the nation; and the meaning is, that circumcision is no let, but that God may allow ⁶⁹⁹⁶⁹⁹     “Gratam habeat ac probet,” may approve and be pleased with. righteousness in a man that is a Gentile. But it shall seem by this means that God did respect persons for a time. For, when as he did choose the Jews to be his people, passing over the Gentiles, did he not respect persons? I answer, that the cause of this difference ought not to be sought in the persons of men, but it doth wholly depend upon the hidden counsel of God. For, in that he rather adopted Abraham, that with him he might make his covenant, than the Egyptians, he did not this being moved with any external respect, but (all) the whole cause remained in his wonderful counsel. Therefore, God was never tied to persons.

Notwithstanding, the doubt is not as yet dissolved, ⁷⁰⁰⁷⁰⁰     “Nondum tamen soluta est difficultas,” the difficulty, however, is not yet solved. because it cannot be denied but that circumcision did please God, so that he counted him one of his people who had that token of sanctification. But we may easily answer this also that circumcision followed after the grace of God, forasmuch as it was a seal thereof. Whereupon it followeth that it was no cause thereof. Nevertheless, it was unto the Jews a pledge of free adoption; in such sort, that uncircumcision did not hinder God, but that he might admit what Gentiles he would unto the society of the same salvation. But the coming of Christ had this new and especial thing, that after that the wall of separation was pulled down, (Ephesians. 2:14,) God did embrace the whole world generally. And this do the words in every nation import. For so long as Abraham’s seed was the holy inheritance of God, the Gentiles might seem to be quite banished from his kingdom; but when Christ was given to be a light of the Gentiles, the covenant of eternal life began to be common to all alike.

35. He which feareth God, and doth righteousness. In these two members is comprehended the integrity of all the whole life. For the fear of God is nothing else but godliness and religion; and righteousness is that equity which men use among themselves, taking heed lest they hurt any man, and studying to do good to all men. As the law of God consisteth upon [of] these two parts, (which is the rule of good life) so no man shall prove himself to God but he which shall refer and direct all his actions to this end, neither shall there be any sound thing in all offices, [duties,] unless the whole life be grounded in the fear of God. But it seemeth that this place doth attribute the cause of salvation unto the merits of works. For if works purchase favor for us with God, they do also win life for us which is placed in the love of God towards us. Some do also catch at the word righteousness, that they may prove that we are not justified freely by faith, but by works. But this latter thing is too frivolous. For I have already showed that it is not taken for the perfect and whole observing of the law, but is restrained unto the second table and the offices of love. Therefore it is not the universal righteousness whereby a man is judged just before God, but that honesty and innocency which respecteth men, when as that is given to every man which is his.

Therefore the question remaineth as yet, whether works win the favor of God for us? which that we may answer, we must first note that there is a double respect of God in loving men. For seeing we be born the children of wrath, (Ephesians 2:3,) God shall be so far from finding any thing in us which is worthy of his love, that all our whole nature causeth him rather to hate us; in which respect, Paul saith that all men are enemies to him until they be reconciled by Christ, (Romans 5:10.) Therefore the first accepting of God, whereby he receiveth us into favor, is altogether free; for there can as yet no respect of works be had, seeing all things are corrupt and wicked, and taste of [bespeak] their beginning. Now, whom God hath adopted to be his children, them doth he also regenerate by his Spirit, and reform in them his image: whence riseth that second respect. For God doth not find man bare and naked then, and void of all grace, but he knoweth his own work in him, yea, himself. Therefore, God accepteth the faithful, because they live godly and justly. And we do not deny that God accepteth the good works of the saints; but this is another question, whether man prevent the grace of God with his merits or no, and insinuate himself into his love, or whether he be beloved at the beginning, freely and without respect of works, forasmuch as he is worthy of nothing else but of hatred. Furthermore, forasmuch as man, left to his own nature, can bring nothing but matter of hatred, he must needs confess that he is truly beloved; whereupon, it followeth that God is to himself the cause that he loveth us, and that he is provoked [actuated] with his own mercy, and not with our merits. Secondly, we must note, that although the faithful please God after regeneration with good works, and their respects of works, yet that is not done with the merit of works. For the cleanliness of works is never so exact that they can please God without pardon; yea, forasmuch as they have always some corruption mixed with them, they are worthy to be refused. Therefore, the worthiness of the works doth not cause them to be had in estimation, but faith, which borroweth that of Christ which is wanting in works.