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23. Do that which we say to thee. The elders seem (as I said even now) to be fallen unto a foolish pampering [indulgence] through too much love of their nation. But the manifest judgment of that thing ⁴⁷⁶⁴⁷⁶     “Liquidum ejus rei judicium,” a clear judgment on the case. dependeth upon the circumstances which are hid from us at this day: yet they knew them well. The whole body almost did consist upon [of] Jews, so that they needed not to fear the offending of the Gentiles. For in other regions this was the cause of departure, ⁴⁷⁷⁴⁷⁷     “Discessionis,” schism or dissension. because every man was wedded to his own custom, and would prescribe a law to others. Furthermore, they had at Jerusalem many things which might provoke them to keep the ceremonies of the law, so that they had a greater excuse if they did more slowly forsake them. And though their zeal were not void of fault, yet as it was an hard matter to reform it, so it could not be done at a sudden. We see how this superstition was scarce in long time pulled from the apostles; and because new disciples came daily unto the faith, the infirmity was nourished in all together. And yet, notwithstanding, we must not deny but that ignorance was coupled with obstinacy, which the elders did nevertheless tolerate, lest they should do more hurt by using violent remedies. I leave it indifferent whether they did pass measure or no. ⁴⁷⁸⁴⁷⁸     “An voturn exeesserint in medio relinquo,” whether or not they went farther than they wished, I do not take it, upon me to determine,

Having a vow upon them. Though these four be reckoned among the faithful, yet their vow was superstitious. Whereby it appeareth that the apostles had much trouble in that nation, which was not only hardened in the worship of the law through long use, but was also naturally malapert, and almost intractable. Though it may be that these men were as yet but novices, and therefore their faith was yet but slender, and scarce well framed; wherefore the doctors did suffer them to perform the vow which they had unadvisedly made. As touching Paul, because he made this vow not moved thereunto by his own conscience, but for their sakes, with whose error he did bear, the case stood otherwise with him. Notwithstanding, we must see whether this were one of the indifferent ceremonies, which the faithful might omit or keep at their pleasure. It seemeth, indeed, to have in it certain things which did not agree ⁴⁷⁹⁴⁷⁹     “Parum consectianea,” which ill accorded. with the profession of faith. But because the end thereof was thanksgiving, (as we said before in the eighteenth chapter) and there was nothing in the rite itself repugnant to the faith of Christ, Paul did not doubt to descend thus far to make his religion known. Therefore, Paul did that which he saith of himself elsewhere, because he made himself a companion of those which followed the law, as if he himself were in subjection to the law (1 Corinthians 9:20). Finally, he was made all things to all men, that he might win all; to wit, even unto the altars, so that he might pollute himself with no sacrilege under a color of love. ⁴⁸⁰⁴⁸⁰     “Sub praetextu charitatis,” under a pretext of charity. It had not been so lawful for him to go unto the solemn sacrifice of satisfaction. ⁴⁸¹⁴⁸¹     “Expiationis,” expiation But as for this part of the worship of God, which consisted in a vow, he might do it indifferently, so it were not done for religion’s sake, but only to support the weak. But it was neither his intent to worship God with this rite, neither was his conscience tied, but he did freely submit himself to his weak brethren.

24. Which they have heard of thee are nothing. They seem to persuade Paul to dissemble. For the rumor rose not upon nothing, that he did call away the Jews from the ceremonies, and that he did not walk in observing the law. But we must remember that which I said even now, that it was sufficient for Paul and the elders, if they could remove the slander which was unjustly raised, to wit, that he was a revolt [apostate] from the law, and there might a better opportunity be offered shortly, that in purging himself he might call them back by little and little from their error. Neither was it good or profitable that Paul should be counted an observer of the law any long time, as the disciples were then commonly; for by this means a thick ⁴⁸²⁴⁸²     “Crassius,” a thicker. veil should have been put before their eyes to darken the light of Christ.

Wherefore, let us know that Paul did not dissemble, but sincerely professed that he did not hate the law, but that he did rather think reverently of it. They will him to bestow cost together with them, because they were wont to put their money together that they might offer sacrifice together.

25. And as concerning those which have believed. They add this lest they be thought to go about to take away or call back that liberty which they had granted to the Gentiles, so that they may be burdened with some prejudice. But, in the mean season, they seem to keep the Jews in bondage, from which they set free the Gentiles alone in plain words. I answer, forasmuch as the estate of all was alike, like liberty was granted to both. But there is mention made of the Jews, who were so addicted to their observations and ceremonies, that they would not take to themselves that liberty which they might well challenge. But the apostles did by name provide for the Gentiles, lest the Jews, after their wonted custom, should reject them as profane and unclean, because they were neither circumcised, neither nousled up [educated] in the worship of the law. Moreover, lest I load the paper with a superfluous repetition, let the readers repair unto the fifteenth chapter, (Acts 15:20) where they shall find those things which appertain unto the exposition of this decree.

26. Whereas some accuse Paul of subtilty, ⁴⁸³⁴⁸³     “Astutiae,” craftiness. as if he did play the hypocrite, I have before refuted this. Yet I do not deny but that he granted to do thus much at the request of the brethren, being thereunto in a manner enforced. Therefore, it hath more color, and is (as they say) more disputable, that he was too easily entreated, and too ready to obey; and yet I do not admit that which some men say, that it went not well with Paul, because, taking upon him a new and unwonted person, he did not so constantly, as he was wont, maintain the liberty purchased by Christ. I confess, indeed, that God doth oftentimes punish foolish purposes with unhappy success; but I see not why this should be applied to Paul, who through voluntary subjection sought to win the favor of the rude, and such as were not thoroughly instructed, that he might do them good; being about to do that not willingly, but because he had rather yield to the brethren than stick to his own judgment. Furthermore, when he was once admitted, he might fitly have passed over to moderate that zeal. His courtesy doth rather deserve great praise, in that he doth not only gently abase himself for the unskillful people’s sake, but doth also obey ⁴⁸⁴⁴⁸⁴     “Morem gerit,” defer to. their foolishness who did unworthily, and against reason, suspect him. He might well have reproved ⁴⁸⁵⁴⁸⁵     “Expostulasset,” expostulated with. them, because they had been so ready to believe reports contrary to his estimation [reputation]. In that he abstaineth, he showeth great patience; in that he winneth their favor so carefully, it is singular modesty.

Moreover, he might have been more rough and round with ⁴⁸⁶⁴⁸⁶     “Durior,” more severe on. James and his fellows in office, because they had not been more diligent to root out errors from among the people. For though it be certain that they taught faithfully, yet it may be that the sight of the temple, and the very seat of the law, did hinder them in defending the use of liberty. But Paul, whether he went from his right of his own accord, or whether he think that they see better what is expedient than he, doth follow ⁴⁸⁷⁴⁸⁷     “Acquiescit,” acquiesces in. their counsel. And whereas false Nicodemites, following this example of Paul, go about to color their treacherous dissimulation, whilst they pollute themselves with all filthiness of Popery, it needeth no long refutation. They boast that they do this to win the weak brethren, (or that they follow their vein thus far) as if Paul did yield to them in all things without choice. If, being Jews, they should take upon them according to the pre-script of the law, to fulfill among the Jews a vow infected with no idolatry, then might they prove themselves to be like Paul. Now, forasmuch as they inwrap themselves in gross and altogether wicked superstitions, and that because they will escape the cross, what likelihood is that which they imagine? ⁴⁸⁸⁴⁸⁸     “Qualis ista est quam fingunt similitudo,” what resemblance is there in it to that which they feign.