−
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 − (476) 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, − (477) 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. − (478) −
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 − (479) 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. − (480) It had not been so lawful for him to go unto the solemn sacrifice of satisfaction. − (481) 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. −
(476) −
“Liquidum ejus rei judicium,” a clear judgment on the case.
(477) −
“Discessionis,” schism or dissension.
(478) −
“An voturn exeesserint in medio relinquo,” whether or not they went farther than they wished, I do not take it, upon me to determine,
(479) −
“Parum consectianea,” which ill accorded.
(480) −
“Sub praetextu charitatis,” under a pretext of charity.
(481) −
“Expiationis,” expiation