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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, (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, (Galatians 2:9.) Assuredly, a man inferior in order and degree could never have excelled the apostles so far; for Paul giveth him the title of an apostle. Neither is that worth the hearing which Jerome bringeth, [viz.] that the word is general there, seeing that the dignity of the order is there handled; forasmuch as Christ did prefer the apostles before other teachers of the Church.

Moreover, we may gather out of this place, that they made no small account of James, (Acts 21:18;) forasmuch as he doth with his voice and consent so confirm the words of Peter, that they are all of his mind. And we shall see afterwards how great his authority was at Jerusalem. The old writers think that this was because he was bishop of the place; but it is not to be thought that the faithful did at their pleasure change the order which Christ had appointed. Wherefore, I do not doubt but that he was son to Alpheus, and Christ’s cousin, in which sense he is also called his brother. Whether he were bishop of Jerusalem or no, I leave it indifferent; neither doth it greatly make for the matter, save only because the 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, ¹²⁰¹²⁰     “Sibi praesse,” to take precedence of him. 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. ¹²¹¹²¹     “Propter,” on account of. 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, πρωτον, 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 ¹²²¹²²     “Elici,” inferred. 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 ¹²³¹²³     “Pariter,” in like manner. the God of them all; seeing that it is certain that they are all made equal in honor among themselves by this means. Whereby it doth plainly appear how well the testimony of the prophet agreeth with the present purpose. For God promiseth to restore the decayed tabernacle, wherein the Gentiles shall obey the kingdom of David, not only that they may pay tribute, or take [to arms] weapon at the king’s commandment, but that they may have one God, and that they may be one family to him.

Yet there may a question be moved, why he had rather cite this prophecy, than many other which contain more plentiful proof of the matter which he hath in hand, of which sort Paul citeth many? (Romans 15:9, 10, 11.) I answer, first, that the apostles were not ambitious in heaping up places of Scripture; but they did simply aim at this, which was sufficient for them, to wit, that they might prove that their doctrine was taken out of the word of God; secondly, I say that this prophecy of Amos is more plain than it is commonly taken to be. The prophet intreateth of the restoring of an house which was decayed; ¹²⁴¹²⁴     “Collapsa erat,” had fallen down. he describeth the miserable ruin thereof. Therefore, the promise, which is added immediately, that the seat and throne shall be set up again, from of which kings of the posterity of David shall rule over the Gentiles, doth properly appertain unto Christ. Therefore, so soon as the kingdom of Christ is set up, that must needs follow which the prophet saith also, that the Gentiles shall call upon the name of God. Now, we see that James did not unadvisedly make choice of this place; for if the kingdom of Christ cannot be otherwise established, unless God be called upon everywhere throughout the whole world, and the Gentiles grow together to be one with his holy people, it is an absurd thing that they should be driven from hope of salvation, and the middle wall must fall to the ground, wherewith the one was separate from the other under the law, ¹²⁵¹²⁵     “Hunc enim finem inter alios habebant ceremoniae, ut sanctum Dei populum a profanis Gentilus discernerent; nunc sublato discrimine, ceremonias quoque abrogari convenit,” for ceremonies had this, among other ends, that they might distinguish the holy people of God from the profane Gentiles; the distinction being now removed, ceremonies must also be abolished. The whole of this passage is omitted in the translation. (Ephesians 2:14.) The first word, I will return, is not in the prophet, but the change of the state which he denounceth is very well expressed by this means.

The tabernacle of David, which was decayed. It is not without cause that that evil-favored wasteness and ruin of the king’s house is set before our eyes by the prophet; for unless the godly should have been persuaded that Christ should notwithstanding come, though the kingdom of David were brought to nought, who should not only restore to their old order things which were decayed, but should exalt even unto the heavens the glory of his kingdom with incomparable success, they should have despaired a hundred times in a day. After they were returned from the exile wherein they lived at Babylon, they were brought by continual destructions almost unto utter destruction. Afterward that which remained was consumed by little and little with civil ¹²⁶¹²⁶     “Intestinis,” intestine. discord, yea, when God did relieve their miseries, that kind of help which they had was a certain matter of despair; ¹²⁷¹²⁷     “Quaedam erat desperationis materia,” was a kind of material for despair. for that rule which the Maccabees took upon them was then taken away from the tribe of Juda. For these causes the Spirit of God doth diligently beat in [inculcate] this by the prophet, that Christ shall not come until the kingdom of David shall perish, that they may not despair of salvation even amidst greatest miseries. So Isaiah saith, that there shall a branch arise out of the contemptible and base stock, ¹²⁸¹²⁸     “Ex contempto et ignobili trunco,” from an ignoble and despised trunk. (Isaiah 11:1;) and let us also remember, that God doth observe this wonderful way in restoring the Church, that he doth build it up, ¹²⁹¹²⁹     “Ex ruinis,” out of ruins. when it is decayed.

Furthermore, this place teachers when the Church is best ordered, and what is the true and right constitution thereof, to wit, when the throne of David is set up, and Christ alone hath the preeminence, that all may meet together in his obedience. ¹³⁰¹³⁰     “In ejus obsequium conveniant,” may accord in obeying him.

Though the Pope have oppressed the Church with his sacrilegious tyranny, yet doth he make boast of the title of the Church; yea, he deceiveth men under the vain title of the Church, that he may put out the clear light of sound doctrine. But if we shall come thoroughly to examine the matter, we may easily refute such a gross mock, because he alone beareth rule, having deposed Christ. He doth in word confess that he is Christ’s vicar; but in very deed after that he hath by a beautiful banishment ¹³¹¹³¹     “Specioso exilio,” a specious exile. sent Christ into the heavens, he taketh to himself all his power; for Christ reigneth by the doctrine of his gospel alone, which is wickedly trodden under foot by this abominable idol. But let us remember that this shall be the lawful estate of the Church among us, if we do all in general ¹³²¹³²     “Omnes ad unum,” all to a man. obey Christ, the King of kings, that there may be one sheepfold and one Shepherd, (John 10:16.)

17. That those which remain may seek. James added this word seek by way of exposition, which is not found nor read in the prophet; and yet it is not superfluous, because, to the end we may be numbered among the people of God, and that he may take us for his own, we must, on the other side, [in our turn,] be encouraged to seek him. And it is to be thought that Luke did summarily comprehend those things whereof James did dispute in his own language among the Jews; whereby it came to pass that the exposition of the matter was mixed with the words of the prophet. Instead of the relics of the Gentiles which Amos useth, Luke, out of the Greek translation, (which was more familiar,) putteth the rest of the men in the same sense, to wit, that there must go before the purging of the filthiness of the world a cutting, or paring, as it came to pass. And this doctrine must be also applied unto our time. For, because the corruption of the world is worse than that it can be wholly brought to obey Christ, he bloweth away, with diverse fans of tribulations, the chaff and weeds, that he may at length gather unto himself that which shall remain.

18. Known from the beginning. This is a prevention, ¹³³¹³³     “Prolepsis,” an anticipation to put away the hatred which might have risen upon the novelty; for the sudden change might have been suspected, and therefore did it trouble weak minds. Therefore James preventeth, showing that this was no new thing with God, though it fell out suddenly otherwise than men thought; because God saw, before the world was created, what he would do, and the calling of the Gentiles was hidden in his secret counsel. Whereupon it followeth, that it must not be esteemed according to the sense of man. Furthermore, James hath respect unto the words of the prophet, when he affirmeth that God, who should do all these things, was also the author of the prophecy. Therefore, his meaning is, that, seeing God speaketh by his prophet, he saw then, yea, from the very beginning, ¹³⁴¹³⁴     “Ab ultima aeternitate,” from the remotest eternity that neither uncircumcision nor anything else should let him, but that he would choose the Gentiles into his family. Nevertheless, there is comprehended under this a general exhortation, that men do not take upon them to measure, with the small measure of their wit, the works of God, the reason whereof is oftentimes known to none but to himself; but rather let them cry, being astonished, ¹³⁵¹³⁵     “Exclament cum stupore,” exclaim in amazement. that his ways are past finding out, and that his judgments are too deep a depth, (Romans 11:33.)

19. That we must not trouble. He denieth that the Gentiles must be driven from the Church through the disagreement about ceremonies, seeing they were admitted by God; yet it [he] seemeth contrary to himself, when he denieth that they ought to be troubled, and yet prescribeth certain rites. The answer is easy, which I will hereafter more at large prosecute. First, he requireth nothing at their hands but that which they were bound to do by brotherly concord; secondly, these precepts could no whir trouble or disquiet their consciences, after that they knew that they were free before God, and that false and perverse religion was taken away, which the false apostles sought to bring in. The question is now, why James doth enjoin the Gentiles these four things alone? Some say that this was let [derived] from the ancient custom of the fathers, who did not make any covenant ¹³⁶¹³⁶     “Qui non soldant foedus percutere,” who were not accustomed to enter into any covenant. with any people which they could enforce to obey them but upon this condition; but because there is no fit author of that thing brought to light, I leave it in doubt and undecided.

But here appeareth a manifest reason why they gave particular commandment concerning things offered to idols, blood, and that which was strangled. They were, indeed, of themselves things indifferent; yet such as had some special thing in them more than other rites of the law. We know how straitly the Lord commandeth to eschew those things which are contrary to the external profession of faith, and wherein there is any appearance or suspicion of idolatry. Therefore, lest there should any blot of superstition remain in the Gentiles, and lest the Jews should see anything in them which did not agree with the pure worship of God, no marvel if, to avoid offense, they be commanded to abstain from things offered to idols.

The word αλισγημα, which Luke useth, doth signify all manner of profanation; therefore I have not changed the common translation, which hath pollution or filthiness. Yet it is sometimes taken for sacrifices; which sense should not disagree with James’ purpose; and, peradventure, it shall be more plain and natural so to expound it in this place; because, where Luke doth shortly after repeat the same decree, he will put ειδωλοθητα, or things sacrificed to idols.

As concerning blood and that which was strangled, not only the Jews were forbidden by the law of Moses to eat them, (Deuteronomy 12:23;) but this law was given to all the world after the flood, (Genesis 9:4,) whereby it came to pass, that those which were not quite grown out of kind ¹³⁷¹³⁷     “Qui non prorsus erant degeneres,” who were not wholly degenerate. did loathe blood. I do not speak of the Jews, but of many of the Gentiles. I confess, indeed, that even that commandment was but temporal; yet, notwithstanding, it was extended farther than unto one people. No marvel, therefore, if there might arise greater offense thereupon, which to cure seemed good to the apostles. But there ariseth a harder question concerning fornication; because James seemeth to reckon the same among things indifferent, whereof they must beware only in respect of offense; but there was another cause for which he placed fornication among those things which were not of themselves unlawful. It is well known what unbridled liberty to run awhoring did reign and rage everywhere; and this disease had got the upper hand principally among the men of the east country, as they be more given to lust. Assuredly the faith and chastity of wedlock was never less observed and kept any where than among them. Moreover, he doth not intreat indifferently, in my judgment, in this place of all manner [of] fornication or whoredom, as of adultery, and wandering, and unbridled lusts, whereby all chastity is violate and corrupt; but I think he speaketh of concubineship, as they call it; which was so common among the Gentiles, that it was almost like to a law.

Therefore, whereas James reckoneth up a common corruption among things which are of themselves not corrupt, there is therein no inconvenience; ¹³⁸¹³⁸     “In eo nihil absurdi,” in that there is an absurdity. so that we know that it was not his meaning to place those things in one order which are very far unlike among themselves. For, whereas unclean men do thereby color and cloak their filthiness, they may easily be refuted. James, say they, coupled eating of blood with whoredom; but doth he compare them together as things that are like, at least which disagree not in any point. Yea, he doth only respect ¹³⁹¹³⁹     “Respicit,” refers to. the wicked and corrupt custom of men, which was fallen away from the first law and order of nature appointed by God. As concerning the judgment of God, the knowledge thereof must be let [sought] out of the continual doctrine of the Scripture; and it is nothing doubtful what the Scripture saith; to wit, that whoredom is accursed before God, and that the soul and body are thereby defiled, that the holy temple of God is polluted, and Christ is rent in pieces; that God doth daily punish whoremongers, and that he will once pay them home. ¹⁴⁰¹⁴⁰     “Et horrendum semel fieri ultorem,” and that he will one day take fearful vengeance on them. The filthiness of whoredom, which the heavenly Judge doth so sore condemn, can be covered with no cloaks by the patrons of whoredom how witty and eloquent soever they be.

21. For Moses hath. This place, in my judgment, hath been badly expounded, and drawn into a contrary sense. For interpreters think that James addeth this, because it were superfluous to prescribe anything to the Jews, who were well acquainted with the doctrine of the law, and to whom it was read every Sabbath-day; and they pick out this meaning, Let us be content to require these few things at the hands of the Gentiles, which are not accustomed to bear the yoke of the law; as touching the Jews they have Moses, out of whom they may learn more. Some do also gather out of this place, that circumcision, with its appurtenances, ought to be observed even at this day among the Jews. But they reason unfitly and unskillfully, though that exposition which I have set down ¹⁴¹¹⁴¹     “Quam retuli,” to which I have referred were true. But James had a far other meaning; to wit, he teachers that it cannot be that ceremonies can be abolished so quickly, as it were, at the first dash; because the Jews had now a long time been acquainted with the doctrine of the law, and Moses had his preachers; therefore, it stood them upon to redeem concord for a short thee, until such time as the liberty gotten by Christ might, by little and little, appear more plainly. This is that which is said in the common proverb, That it was meet that the old ceremonies should be buried with some honor. Those who are skillful in the Greek tongue shall know that that last member, When he is read every Sabbath-day in the synagogues, was by me changed not without cause, for avoiding of doubtfulness. ¹⁴²¹⁴²     “Nempe, vitandae ambiguitatis causa,” namely, for the purpose of avoiding ambiguity.

22. It pleased the apostles. That tempest was made calm not without the singular grace of God, so that after the matter was thoroughly discussed, they did all agree together in sound doctrine. Also the modesty of the common people is gathered by this, because, after that they had referred the matter to the judgment of the apostles and the rest of teachers, they do now also subscribe to their decree; and, on the other side, the apostles did show some token of their equity, in that they set down nothing concerning the common cause of all the godly without admitting the people. For assuredly, this tyranny did spring from the pride of the pastors, that those things which appertain unto the common state of the whole Church are subject (the people being excluded) to the will, will not say lust, of a few. ¹⁴³¹⁴³     “Prudenter vero Apostoli et Presbyteri Judam et Silam mittendos censuerunt, quo res minus suspecta esset,” but the apostles prudently deemed it proper to send Judas and Silas, that there might be less ground for suspicion, omitted. We know what a hard matter it is to suppress the slanders of the wicked, to satisfy most men who are churlish and forward, to keep under the light and unskillful, to wipe away errors conceived, to heal up hatred, to appease contentions, [and] to abolish false reports. Peradventure, the enemies of Paul and Barnabas might have said that they had gotten letters by fair and flattering speeches; they might have invented some new cavil; the rude and weak might, by and by, have been troubled; but when chief men come with the letters, that they may gravely dispute the whole matter in presence, all sinister suspicion is taken away.

24. Certain which went out from us. We see that there was no respect of persons among these holy men, which doth always corrupt sound and right judgments. They confess that there were knaves of their own company; and yet they do no whit flatter them, or, through corrupt favor, incline to cover their error; yea, rather in condemning them freely, they spare not even themselves. And, first, they pluck from their faces that visure [mask] which they had abused, to deceive withal. They boasted that they were privy to the meaning of the apostles. ¹⁴⁴¹⁴⁴     “Se apostolorum mentem tenere,” that they knew the mind of the apostles. The apostles reprove them, and condemn them of and for lying in that false pretense, when they utterly deny that they did command any such thing. Again, they accuse them far more sharply, that they troubled the Church and subverted souls. For by this means they bring them in contempt and detestation with the godly, because they cannot be admitted but to their destruction. But false teachers are said to subvert souls, because the truth of God doth edify or build them up, and so this speech containeth a [this] general doctrine, Unless we will willingly have our souls drawn headlong from being any longer temples of the Holy Ghost, and unless we desire their ruin, we must beware of those which go about to lead us away from the pure gospel. That which they say touching the keeping of the law doth only appertain unto ceremonies, though we must always remember, that they did so intreat of ceremonies; that [as if] both the salvation and also the righteousness of men did therein consist. For the false apostles did command that they should be kept, as if righteousness came by the law and salvation did depend upon works.

25. With our beloved Barnabas and Paul They set these praises against the slanders wherewith the false apostles had essayed to bring Paul and Barnabas out of credit. ¹⁴⁵¹⁴⁵     “Paulo et Barnabas aspergeri,” to asperse Paul and Barnabas. And, first, to the end they may remove the opinion of disagreement which had possessed the minds of many, they testify their consent; secondly, they commend Paul and Barnabas for their ferventness in zeal and most manlike courage, that they were not afraid to venture or lay down their souls for Christ’s sake. And this is an excellent virtue in a minister of the gospel, and which deserveth no small praise, if he shall not only be stout and courageous to execute the office of teaching, but also be ready to enter danger which is offered in defense of his doctrine. As the Lord doth thus try the faith and constancy of those which be his, so he doth, as it were, make them noble with the ensigns of virtue, that they may excel in his Church. Therefore, Paul holdeth forth the marks of Christ which he did bear in his body, (Galatians 6:17) as a buckler to drive back those knaves which did trouble his doctrine. And though it do not so fall out with most stout and courageous teachers and preachers of the gospel, that they strive for the gospel until they come in danger of life, because the matter doth not so require, yet is this no let but that Christ may purchase authority for his martyrs, so often as he bringeth them into worthy and renowned conflicts.

Nevertheless, let even those who are not enforced to enter combat by any necessity be ready to shed their blood, if God see it good at any time that it should be so. But the apostles commend the fortitude of Paul and Barnabas only in a good cause; because, if it were sufficient to enter dangers manfully, the martyrs of Christ should nothing differ from troublesome and frenzied men, from cutters and roysters. ¹⁴⁶¹⁴⁶     “Nihil a tumultuosis et phreneticis, nihil a gladiatoribus differrent,” should differ in no respect from tumultuous and frenzied men, or from gladiators. Therefore, Paul and Barnabas are commended, not because they laid open themselves simply to dangers, but because they refuse not to die for Christ’s sake. Peradventure, also, the apostles meant to nip ¹⁴⁷¹⁴⁷     “Oblique perstringere,” indirectly to lash. those knaves by the way, who, having never suffered any thing for Christ’s sake, came out of their roust and dainties ¹⁴⁸¹⁴⁸     “Ex sua umbra et deliciis prodierant,” had come forth from their luxurious retirement. to trouble the churches, which cost the courageous soldiers of Christ dearly.

28. It seemed good to the Holy Ghost and to us. Whereas the apostles and elders match and join themselves with the Holy Ghost, they attribute nothing to themselves apart therein; but this speech importeth as much as if they should say, that the Holy Ghost was the captain, guide, and governor, and that they did set down, and decreed that which they write as he did indite it to them. ¹⁴⁹¹⁴⁹     “Seque eo dictante statuisse quod scribunt,” and that which they write was resolved on his dictation For this manner of speech is used commonly in the Scripture, to give the ministers the second place after that the name of God is once expressed. When it is said that the people believed God and his servant Moses, (Exodus 14:31,) faith is not rent in pieces, as if it did addict itself partly to God, and partly to mortal man. What then? to wit, whereas the people had God for the sole author of their faith, they believed or gave credence to his minister, from whom he could not be separate. Neither could they otherwise believe God than by believing the doctrine set before them by Moses, as they did shake off the yoke of God after that they had once rejected and despised Moses. Whereby the wickedness of those men is also refuted, who, making boast of faith with full mouth, do no less wickedly than proudly contemn the ministry. For, as it were a sacrilegious partition, if faith should depend even but a very little upon man, so those men do openly mock God who feign that they have him to be their teacher, when they set nought by the ministers by whom he speaketh. Therefore, the apostles deny that they invented that decree of their own brain which they deliver to the Gentiles, but that they were only ministers of the Spirit, that they may, with the authority of God, make them commendable, which (proceeding from him) they do faithfully deliver. So, when Paul maketh mention of his gospel, he doth not enforce upon them a new gospel, which is of his own inventing, but he preacheth that which was committed to him by Christ.

And the Papists are doltish who go about, out of these words, to prove that the Church hath some authority of her own; yea, they are contrary to themselves. For, under what color do they avouch that the Church cannot err, save only because it is grounded immediately by the Holy Spirit? Therefore, they cry out with open mouth, that those things be the oracles of the Spirit which we prove to be their own inventions. Therefore, they do foolishly urge this cause, it seemed good to us; because, if the apostles decreed any thing apart from the Spirit, that principal maxim shall fall to ground, that Councils decree nothing but which is indited by the Spirit.

Besides these necessary things. The Papists do forwardly triumph under color of this word, as if it were lawful for men to make laws which may lay necessity upon the conscience. That (say they) which the Church commandeth must be kept under pain of mortal sin, because the apostles say that that must necessarily be observed which they decree. But such a vain cavil is quickly answered. For this necessity reached no farther than there was any danger lest the unity should be cut asunder. So that, to speak properly, this necessity was accidental or external; which was placed not in the thing itself, but only in avoiding of the offense, which appeareth more plainly by abolishing of the decree. For laws made concerning things which are of themselves necessary must be continual. But we know that this law was foredone ¹⁵⁰¹⁵⁰     “Refixam,” remodeled. by Paul so soon as the tumult and contention was once ended, when he teacheth that nothing is unclean, (Romans 14:14;) and when he granteth liberty to eat all manner [of] meats, yea, even such as were sacrificed to idols, (1 Corinthians 10:25). Wherefore, in vain do they gather any cloak or color out of this word to bind men’s consciences, seeing that the necessity spoken of in this place did only respect men in the external use lest there should any offense arise thereupon, and that their liberty before God might stand whole and sound. Also, in vain do they gather out of all the whole place, and in vain do they go about out of the same to prove that the Church had power given to decree anything contrary to the word of God. The Pope hath made such laws as seemed best to him, contrary to the word of God, whereby he meant to govern the Church; and that not ten or twenty, but an infinite number, so that they do not only tyrannously oppress souls, but are also cruel torments to vex and torment them.

To the end the hired brabblers [wranglers] of the Pope may excuse such cruelty, they do object that even the apostles did forbid the Gentiles that which was not forbidden in the word of God. But I say flatly, that the apostles added nothing unto the word of God; which shall plainly appear if we list to mark their drift. I said of late that they meant nothing less ¹⁵¹¹⁵¹     “Nihil minus in animo illis fuisse,” that the last thing they meant was to. than to set down a perpetual law, whereby they might bind the faithful. What then? They use that remedy which was fit for the nourishing of brotherly peace and concord among the Churches, that the Gentiles may for a time apply themselves ¹⁵²¹⁵²     “Se... accommodent,” accommodate themselves. to the Jews. But if we will grant anything, we must assuredly confess that this is according to the word of God, that love bear the sway in things indifferent; that is, that the external use of those things which are of themselves free be bent unto the rule of charity.

In sum, if love be the bond of perfection and end of the law; if God command that we study to preserve mutual unity among ourselves, and that every man serve his neighbor to edify, no man is so ignorant which doth not see that that is contained in the word of God which the apostles command in this place, only they apply a general rule to their time. Furthermore, let us remember that which I said before, that it was a politic law which could not ensnare the conscience, neither bring in any reigned worship of God; which two vices the Scripture condemneth everywhere in men’s traditions. But admit we should grant (which is most false) that that did not accord with the word of God which was decreed in that council, yet that maketh nothing for the Papists. Let the councils decree anything contrary to [beyond, in addition to] the express word of God, according to the revelation of the Spirit; yet none but lawful councils may have this authority given them. Then let them prove that their councils were godly and holy, to the decrees whereof they will have us subject. But I will not any farther prosecute this point, because it was handled in the beginning of the chapter. Let the readers know (which is sufficient for this present place) that the apostles pass not the bounds of the word of God when they set down an external law, as time requireth, whereby they may reconcile the Churches among themselves.