] By which word, the
Grecians
do now express every opinion or decree which is better than another, or which is to be preferred as being better.
Calvin Commentary - Acts - b
Yea, all helps of life were to be refused, which we cannot prolong one moment.
284 Both things are true, that no endeavor of men can destroy that which is of God; and that that which is of men is not so strong that it can stand.
But he gathereth amiss hence, that men must sit still and say nothing in the mean season.
We must rather mark what God commandeth us to do, and he will have us to restrain wickedness.
? 283 "Probaret," he approved.
284 "In arbitrio nostro," at our pleasure.
167
To this end hath he appointed magistrates, and armed them with the sword; to this end hath he set elders over his Church, to bring the froward in order, and that they may not suffer sin licentiously to rage without punishment. Therefore it is gathered amiss that we must refrain from punishing, because God is sufficient of himself to take away evils. Although his whole counsel is such, Gamaliel willeth the scribes and elders to take heed that they make not open war against God. And he speaketh as it were touching a doubtful matter; whereby it appeareth that he hath no certainty from the foundation, when as he doubteth in the quality of the cause, neither dare set down whether it be good or evil, but doth only command to defer it for a time, until the cause appear more plainly.
In sum, Gamaliel setteth an evil consequent from true grounds; 285 because he applieth that amiss unto the external office and manner of doing which ought to serve for faith only. On the other side, let this be our logic, That which is of God must needs stand, though all the world say nay; therefore faith must stand without all fear, against all the assaults of Satan and men, seeing faith is under-propped and supported with the eternal truth of God; although heaven fail, our salvation is safe, which hath God to be the author and keeper thereof; because God doth defend the kingdom of Christ, it can never be overthrown with any violence; be- cause the doctrine of the gospel is grounded in God, howsoever men resist or shake the same, yet shall it nevertheless continue firm. Again, although the wicked attempt whatsoever they can, and seek all means 286 to destroy the Church, although they furiously strive against Christ and his Church so much as they are able, yet they shall not prevail, because it is the property of God to bring the counsels of men to nought; and by this means doth he punish their rashness. We see that both members are well applied to faith. But, in the mean season, there is no cause why the servants of Christ should be less diligent in maintaining the truth; why they should suffer the Church to decay through their fault; 287 why they should carelessly wink at their wickedness who endeavor to turn all things topsy-turvy.
36. There arose one Theudas. If we credit Josephus, Gamaliel altereth in this place the true course of the history. For he reporteth that Judas Gaulanites, who was born in Gamala, at such time as Quirinius, or Cyrenius, was proconsul, did raise a tumult with his adherents, because they would not have their goods taxed; 288 and that Theudas, at such time as Cus- pius Fadus was procurator, did boast that he was a prophet of God. And Fadus was sent into Judea by Claudius Caesar. The former history is recorded in the Eighteenth Book of Antiquities; and the other in the Twentieth. But I think that when Luke saith, After him was there one Judas, he meant not to note the course of time, as if he were the latter; but forasmuch
Acts 5:34-39
? ? 285
286
287
288
"Ex veris principiis perversam consequentiam deducit," deduces a false consequence from true principles. "Nullosque non moveant lapides," and leave not a stone unturned.
"Ignavia," sluggishness.
"Ne census ageretur," to prevent a census from being taken.
168
Acts 5:34-39
? as Gamaliel brought in two like examples, he might put the one in place of the other, 289 without having respect of time. Therefore the word post is as much as moreover, or besides. Furthermore, even these examples wherewith Gamaliel confirmeth his opinion do not sufficiently agree with the present cause. For, because they did not by and by resist Judas, that sedition which he had raised was the occasion of many murders, and at length he was vanquished with hand and weapon. Theudas also had done far more hurt, unless he had been put to flight in time by Cuspius Fadus. But Gamaliel hath respect unto this alone, that men have unlucky success when as they advance themselves un-advisedly; and that cometh to pass by the just judgment of God. But because the priests refuse to hearken when God giveth them good counsel, they are worthy to be made amazed by man with frivolous reasons, wavering hither and thither through foolish perplexity. Furthermore, if we cast the time, we shall find that it was twelve years at least after the death of Christ before the apostles were beaten. For unto the five years which remained of the government of Tiberius, we must add three and a half which Caligula reigned. Fadus was not sent by Claudius into Judea before the second or third year of his reign. Gamaliel rehearsed not the act within a day or two after. Therefore that space of time is complete whereof I spake. Wherefore the constancy of the apostles was the more excellent, who, though they be so evil rewarded for those long pains which they had endured, yet are they not discouraged, neither do they cease to hold
on as they had begun.
That he was some great man. Some books 290 have, Saying that he was somebody; yet
both carry one sense. For he boasted that he was such a prophet that he could dry up Jordan, that those which were with him might go over dry foot. Nevertheless, we see how far Gamaliel is from true knowledge, who compareth the holy ministers of Christ unto seducers and robbers; although he mitigateth his words afterward, and, inclining toward the better part, leaveth it indifferent whether they have taken this matter in hand, having God for their author or no. Yet he speaketh doubtfully, because he provideth 291 only for quietness, all inquiry being set apart. This is only to be allowed 292 in his speech, that he feareth [deterreth] the wicked from wicked boldness, because there is nothing more to be feared than to strive against God.
? ? 289 "Promiscue miscere," mix promiscuously, confound the two.
290 "Codices," manuscripts.
291 "Consulit," consulteth.
292 "Probandum," to be approved.
169
Acts 5:40-42
? ? Acts 5:40-42
? 40. And they obeyed him. And when they had called the apostles, having beaten them, they commanded them that they should not speak in the name of Jesus; and they let them go. 41. Therefore they went rejoicing from the face of the council, because they were counted worthy to suffer reproach for his name. 42. And they did not cease daily in the temple, and in every house, to teach and preach Christ Jesus.
? ? ? 40. Having beaten them, they commanded. He saith that Gamaliel's counsel was allowed; yet the apostles are beaten, and forbidden to preach. 293 Hereby we gather how great the rage of the enemies was, who being now pacified, or at least mitigated, do yet, notwithstand- ing, rage immoderately. 294 And it appeareth also what evil success those doubtful counsels have, wherein men alone are respected, and the truth of God set aside. Gamaliel obtaineth thus much, that the lives of the apostles may be saved; 295 but, in the mean season, the Son of God is blasphemed and slandered in their person; the truth of the gospel is buried in eternal silence, so much as in the enemies lieth, God surely doth by this means wonderfully spread abroad his word; yet that counsel ceaseth not to be evil. Which we must note for this cause, because most men at this day do think, that they do not a little obey God, if they save the lives of those men which come in hazard for the doctrine of the gospel, or somewhat appease 296 the enemies who are otherwise bloody. In the mean season, they are not afraid to drive them unto the wicked denial of Christ, the confessing of whom is far more precious in the sight of God than the life of all men. But what could they do who, casting away all care of godliness, go about to redeem God's favor with the duty of courtesy? 297
41. Then they went rejoicing. We must not think that the apostles were so senseless but that they felt some shame and did also lament, when they felt the punishment; for they had not quite put off nature; 298 but when they considered the cause, then joy got the upperhand. So the faithful must be two manner of ways affectioned so often as they suffer persecution for the gospel; they must be touched with the bitterness of punishments, 299 yet so that they
293 "Docere," to teach.
294 "Adeo tamen intemperanter se gerunt," yet conduct themselves to intemperately.
295 "Parcatur," may be spared.
296 "Flectant ad lenitatem. " incline to lenity.
297 "Humanitatis officio se qpud Deum redimere volunt," would purchase the favor of God to themselves
by an act of humanity.
298 "Ac dolerent etiam mali sui sensu; neque enim naturam prorsus exuerent," and were not insensible to their suffering; for they did not altogether divest themselves of their natural feelings.
299 "Malorum," sufferings.
170
? overcome this sorrow with spiritual joy. For they should have (changed their mind, and) stricken sail by and by, unless they had been strengthened and encouraged by that joy. 300 And it is not to be doubted, but that even death was sweet, and pleasant to Peter on this fashion, which, notwithstanding the Lord doth testify shall be bitter unto him. Let us, therefore, learn that we must wrestle with sorrow and care, 301 that we hold on courageously to suffer the cross, and that we bear the same when it is laid upon us.
That they were counted worthy. This might seem at the first blush absurd, in that Luke placeth honor in reproach; 302 but the disagreement which is between God and the world causeth this, that that which is counted amongst men most reproachful, excelleth in dignity and glory in the sight of God and his angels. We know that the kind of death which Christ suffered was of all other most shameful, and yet did he triumph most nobly upon the cross; so, when we are made like unto him, we may worthily boast that it is a point of singular excellency, that we suffer rebuke in the sight of the world. Thus doth Paul boast of the marks of Christ, (Galatians 6:17. ) For we must here respect the cause which doth associate us unto Christ, 303 who doth not only swallow up the shame of the world with his glory, but doth also turn reproaches, slanders, and mocks of the world, into great honor. Wherefore, it is no marvel that there be so few found which are strong and stout to bear the cross, because we are almost all drowned and overwhelmed with the sense of the flesh; and there is scarce one amongst an hundred which considereth that the reproach of Christ doth far excel all the triumphs of the world, which is the only matter of comfort. Wherefore, we must use the greater diligence in thinking upon this sentence; that we are at this day made partakers 304 of the sufferings of Christ, that we may be partakers of his glory.
42. They ceased not. Constancy did also accompany their Joy. For how is it that we are discouraged with persecution, save only because none lifteth up himself unto Christ, that he may in mind lay hold upon the fruit of victory, and so be pricked forward unto patience? But that man which thinketh with himself that he is happy when he suffereth for Christ's sake, shall never faint, though he must suffer hard conflicts. Therefore the apostles are, after a sort, armed with stripes, so that they valiantly make haste unto death. Therefore, woe be to our daintiness, who, having suffered a little persecution, do by and by resign up the light 305 to another, as if we were now old worn soldiers.
300 "Nam mox retro vela flexissent, nisi novum vigorem dedisset ex gaudio nata alacritas," for they would immediately have altered their sails, (changed their course,) had not the alacrity produced by joy given them new vigor.
301 "Anxietate," anxiety.
Acts 5:40-42
? ? ? ? 302 "Dedecore," disgrace.
303 "Filio Dei," the Son of God.
304 "Socii et consortes," companions and sharers.
305 "Facem resignamus," resign the torch.
171
CHAPTER 6
Chapter 6
? 172
Acts 6:1-6
? ? Acts 6:1-6
? 1. And in those days, when the number of the disciples grew, there arose a murmuring of the Greeks against the Hebrews, because their widows were despised in the daily min- istry. 2. Therefore, when the twelve had called unto them the multitude of the disciples, they said, It doth not please [or it is not good] that we should serve tables, having left the word of God. 3. Therefore, brethren, look out seven men of you, of known honesty, full of the Holy Ghost, and of wisdom, whom we will appoint over this business, 4. And we will give ourselves unto prayer, and to the ministration of the word. 5. The speech pleased the whole multitude; and they chose Stephen, a man full of faith and the Holy Ghost; and Philip, and Prochorus, [Nicanor,] and Timon, and Parmenas, and Nicolas, a proselyte of Antioch; 6. These did they set before the apostles: and when they had prayed, they laid their hands upon them.
? ? ? 1. Luke declareth here upon what occasion, and to what end, and also with what rite, deacons were first made. He saith, When there arose a murmuring amongst the disciples, it was appeased by this remedy, as it is said in the common proverb, Good laws have taken their beginning of evil manners. And it may seem to be a strange thing, seeing that this is a function so excellent and so necessary in the Church, why it came not into the apostles' minds at the first, (before there was any such occasion ministered,) to appoint deacons, and why the Spirit of God did not give them such counsel which they take now, being, as it were, enforced thereunto. But that which happened was both better then, and is also more profitable for us at this day, to be unto us an example. If the apostles had spoken of choosing deacons before any necessity did require the same, they should not have had the people so ready; they should have seemed to avoid labor and trouble; many would not have offered so liberally into the hands of other men. Therefore, it was requisite that the faithful should be convict [convinced] by experience that they might choose deacons willingly, whom they saw they could not want; and that through their own fault.
We learn in this history that the Church cannot be so framed by and by, but that there remain somewhat to be amended; neither can so great a building be so finished in one day, that there may not something be added to make the same perfect. Furthermore, we learn that there is no ordinance of God so holy and laudable, which is not either corrupt or made unprofitable through the fault of men. We wonder that things are never so well ordered in the world, but that there is always some evil mixed with the good; but it is the wickedness and corruption of our nature which causeth this. That was, indeed, a godly order, whereof Luke made mention before, when the goods of all men being consecrated to God, were distributed to every man as he had need; 306 when as the apostles, being, as it were, the
? 306 "In commune," in common.
173
Acts 6:1-6
? stewards of God and the poor, had the chief government of the alms. But shortly after there ariseth a murmuring which troubleth this order. Here appeareth that corruption of men whereof I have spoken, which doth not suffer us to use our good things. We must also mark the subtilty 307 of Satan, who, to the end he may take from us the use of the gifts of God, goeth about this continually, that it may not remain pure and sound; but that, being mixed with other discommodities, it may, first, be suspected, secondly, loathed, and, lastly, quite taken away. But the apostles have taught us, by their example, that we must not yield unto such engines (and policies) of Satan. For they do not think it meet (being offended with the murmuring) to take away that ministry which they know pleaseth God; but rather invent a remedy whereby the offense may be taken away, and that may be retained which is God's. Thus must we do. For what offenses soever Satan raise, 308 we must take good heed that he take not from us those ordinances which are otherwise wholesome.
The number increasing. We ought to wish for nothing more than that God would increase his Church, and gather together many 309 on every side unto his people; but the corruption of our nature hindereth us from having any thing happy in all points. For there arise many discommodities also, even of the increasings of the Church. For it is a hard matter to keep many hypocrites from creeping into the multitude, whose wickedness is not by and by dis- covered, until such time as they have infected some part of the flock with their infection. Moreover, many wicked, froward, and dissolute persons do insinuate themselves under a false color of repentance. And that I may pass over innumerable things, there is never such agreement amongst many, but that, according to the diversity of their manners, their opinions are also diverse, so that one thing cannot please all alike. This offense causeth many to be desirous to choose a few for a Church; it causeth them to loathe or else to hate a multitude. But no trouble, no irksomeness, ought so much to prevail, but that we must always be de- sirous to have the Church increased; but that we must study to enlarge the same; but that we must cherish so much as in us lieth unity with the whole body.
A murmuring of the Greeks. Hereby it appeareth that they were not fully regenerate by the Spirit of God, to whom the diversity of nation and country ministereth occasion of dis- agreement. For in Christ there is neither Jew nor Grecian, (Galatians 3:28. ) Therefore, this indignation smelleth 310 of the flesh and the world. Wherefore we must take good heed that the like fault be not found in us. 311 There is another fault in that they declare their indigna- tion by murmuring. Furthermore it is uncertain whether the complaint were true or no.
? 307 "Artificium," artifice.
308 "Quotidie," daily, omitted.
309 "Quam plurimos," as many as possible.
310 "Resipit," savors.
311 "Nobis obrepat," creep in upon us.
174
For when Luke saith that the Greeks murmured, because their widows were not honored, he showeth not what was done in deed, but what they thought was done. And it may be that forasmuch as the apostles did prefer the Jews, 312 because they were better known, the Greeks did think (though falsely) that their widows were despised as strangers. And this seemeth to be more like to be true. Furthermore the word ministering may be expounded two manner of ways, actively or passively. For we know that at the first there were widows chosen unto the ministration. 313 Notwithstanding, I do rather think that the Greeks did complain, because their widows were not so liberally relieved as they wished. So that the ministration shall be that daily distribution which was wont to be made.
2. The twelve having the multitude called unto them It is a point [proof] of patience and meekness that the apostles are no more moved. 314 It is a point of prudence and godly carefulness, in that they prevent the evil which began to arise, 315 without deferring the remedy. For after that every dissension and division hath gathered strength, it is a wound hard to be cured. By this assembly it appeareth that the Church was governed by order and reason, so that the apostles had the chiefest authority, and that they did impart their counsels and purposes unto the people. 316 Again, we must note that the faithful, or Christians, are in this place called disciples, in whom that of Isaiah must be fulfilled, "That they were all taught of God. " And again, that of Jeremiah, "They shall all know God, from the least to the greatest. "
It pleaseth not. It is in Greek [? ? ? ? ? ? ? ? ? ?
] By which word, the Grecians do now express every opinion or decree which is better than another, or which is to be preferred as being better. 317 I do rather think that the apostles declare what is profitable, than simply what they have decreed. But if it be not expedient for them to meddle with this business, 318 they seem [now] to acknowledge some fault in that they ministered hitherto. And surely that is true, that use is the father of wisdom. 319 Wherefore there shall be no absurdity if we shall say, that the apostles desire of the Church to be unburdened of that function, after that they have tried [experienced] that it is not meet for them. But if there were any fault, it ought
"Judaeas," the Jewish widows.
"Ad diaconiam," for ministering, as deaconnesses.
"Quod non magis excandescunt apostoli," that the apostles are not more inflamed or offended. "Quod mature nascenti malo occurrunt," that they quickly meet the growing evil.
312
313
314
315
316
317
placitum designant," by which term the Greeks designate sometimes "whatever is better than, or is to be preferred to, other things;" and at others, "any thing whatever that pleases," or "any decree. "
"Cum plebe tamencommunicarent sua consilia," yet did communicate with the people as to their purpose. "Quo nominie Graeci nunc quod aliis praestat, et tanquam melius praeferendum est nunc quodvis
318 "Hac cura involvi," to be involved in such business.
319 "Prudentiae usum esse patrem," that use (or experience) is the parent of prudence.
Acts 6:1-6
? ? 175
Acts 6:1-6
? rather to be ascribed unto necessity than unto them; for they took not this burthen upon them greedily, but seeing there was no other way as yet, they had better burthen themselves out of measure than that the poor should be forslowed. 320 And when as they say that it is not meet that they should be occupied in providing for the poor, their meaning is, that are unable to endure both burthens, so that they must needs let the one alone. For it is as if they should say, If thou wilt enjoy our ministry in the preaching of the gospel, deliver us from the charge of the poor, because we are not able to do both. But this seemeth to be spoken out of season by them, because they had not left the charge of teaching before, although they had the oversight of the alms. I answer, forasmuch as the administration was confused, they were so enwrapped, 321 that they could not wholly attend upon doctrine as was meet. Therefore, they refuse that function which draweth them away from the free and perfect 322 charge of teaching. Notwithstanding, we may not think that they had quite cast away all care of the poor, but that they did only seek somewhat to be lightened and eased, that they might attend upon their office. And, in the mean season, they declare that the ministry of the word is so painful 323 that it requireth a whole man, neither will it suffer him to be occu- pied about any other business; which, if it had been well considered, there had been a far other order taken in the Church.
The Popish bishops did suck 324 up great riches under color of the ministration or deaconship; nevertheless, they entangled themselves in divers businesses, which they were scarce able to overcome, 325 though every one of them had had ten heads. Notwithstanding, such is their wickedness, that they say that there can be no church unless it be drowned in this depth; 326 neither do they cease to brag and boast that they are the successors of the apostles, whereas there is nothing which appeareth to be more contrary. They were careful for this, that they might not be occupied about serving of tables, and so be compelled to leave their own banquets. For whosoever is careful for his own table, he taketh leave to be vacant 327 from other men's tables.
But omitting these things, let us mark this sentence. We know what a holy thing it is to be careful for the poor. Therefore, forasmuch as the apostles prefer the preaching of the gospel before if we gather thereby that no obedience is more acceptable to God. Notwith-
? 320 "Negligi," neglected.
321 "Sic fuisse implicitos," were so encumbered by it.
322 "Solida," entire.
323 "Operosum," laborious.
324 "Ingurgitarunt," ingulf, swallow up.
325 "Quibus vix sufficerent," for which they could hardly suffice.
326 "Abysso," abyss.
327 "Vacationem sibi sumit," keepeth himself free.
176
standing, the hardness is also declared, 328 when as they say that they cannot discharge both these duties. Surely we are not better than they. Therefore, let every one of us that is called unto the function of teaching addict himself wholly to order this his estate well. 329 For we are inclined to nothing more than to fall to slothfulness. Again, the flesh ministereth goodly cloaks and colors, so that those men cannot see by and by that they are led away from their calling which enwrap themselves in strange business. Wherefore, to the end ministers may prick forward themselves to do their duty, let them remember this saying of the apostles oftentimes, wherein they declare that, forasmuch as they are called unto the function of teaching, they must not any longer take charge of the poor. Therefore, what excuses have profane affairs 330 (taken in hand even for some private gain) where that is set aside, which is otherwise accounted no small part of the worship of God.
3. Therefore, brethren, look out. Now we see to what end deacons were made. The word itself is indeed general, yet is it properly taken for those which are stewards for the poor. Whereby it appeareth how licentiously the Papists do mock God and men, who assign unto their deacons no other office but this, to have the charge of 331 the paten and chalice. Surely we need no disputation to prove that they agree in no point with the apostles. But if the readers be desirous to see any more concerning this point, they may repair unto our Insti- tution, chapter 8. As touching this present place, the Church is permitted to choose. For it is tyrannous if any one man appoint or make ministers at his pleasure. 332 Therefore, this is the (most) lawful way, that those be chosen by common voices 333 who are to take upon them 334 any public function in the Church. And the apostles prescribe what manner [of] persons ought to be chosen, to wit, men of tried honesty and credit, 335 men endued with wisdom 336 and other gifts of the Spirit. And this is the mean between tyranny and confused liberty, 337 that nothing be done without 338 the consent and approbation of the people, yet so that the pastors moderate and govern (this action, 339 ) that their authority may be as a
328 "Difficultas monstratur," the difficulty is shown.
329 "Spartae suae ornandae, (ut est in proverbio,") to adorn his own Sparta, (as the proverb expresses it. )
330 "Occupationes," occupation.
331 "Tractent," to handle.
332 "Constituat suo arbitrio," constitute at his own pleasure.
333 "Elegi communibus suffragiis," be elected by the common suffrages.
334 "Obidentia," are to perform.
335 "Probate fidei," of tried faith.
336 "Prudentia," wisdom or prudence.
337 "Licentiam," licentious freedom.
338 "Nisi ex," except by.
339 "Pastores tamen moderentur," let pastors, however, moderate.
177
Acts 6:1-6
? ? bridle to keep under the people, 340 lest they pass their bounds too much. In the mean season,
this is worth the noting, that the apostles prescribe an order unto the faithful, lest they appoint
any save those which are fit. For we do God no small injury if we take all that come to hand
341 to govern his house. Therefore, we must use great circumspection that we choose none
342 unto the holy function of the Church unless we have some trial of him first. The number
of seven is applied 343 unto the present necessity, lest any man should think 344 that there
is some mystery comprehended under the same. Whereas Luke saith, full of the Spirit and
wisdom, I do interpret it thus, that it is requisite that they be furnished both with other gifts
of the Spirit, and also with wisdom, 345 without which that function cannot be exercised
well, both that they may beware of the leger-demain 346 of those men, who being too much
given unto begging, require 347 that which is necessary for the poverty of the brethren, and
also of their slanders, who cease not to backbite, though they have none occasion given
them. For that function is not only painful, but also subject to many ungodly murmurings. 348
4. And we will give ourselves unto prayer. They show again that they have too much business otherwise, wherein they may exercise themselves during their whole life. For the old proverb agreeth hereunto very fitly, which was used sometimes in the solemn rites, do this. Therefore, they use the word [? ? ? ? ? ? ? ? ? ? ? ? ? ? ] which signifieth to be, as it were, fastened and tied to anything. Therefore, pastors must not think that they have so done their duty that they need to do no more when they have daily spent some time in teaching. There is another manner of study, another manner of zeal, another manner of continuance 349 required, that they may 350 indeed boast that they are wholly given to that thing. They adjoin thereunto prayer, not that they alone ought to pray, (for that is an exercise common to all the godly,) but because they have peculiar causes to pray above all others. There is no
340 "Ad cohibendos plebis impetus," to curb the impetus (precipitancy or violence) of the people.
341 "Si fortuito quoslibet accipimus, "if we receive all persons whatsoever fortuitously.
342 "Summa religio ne quis sumatur," the greatest care that none be chosen.
343 "Accommodatus fuit," was accommodated.
344 "Ne quis putet," let no man suppose.
345 "Prudentia. "
346 "Imposturis et fraudibus," the imposition and fraud.
347 "Exsugunt," suck up.
348 "Non laboriosa modo, sed obnoxia sinistris murmuribus," is not only laborious, but liable to sinister
murmurings.
349 "Aliud studium, alius fervor, alia assiduitas exigitur," another kind of zeal, another kind of fervor, another kind of assiduity, is required.
350 "Possint," may be able to.
178
Acts 6:1-6
? ? Acts 6:1-6
? man which ought not to be careful for the common salvation of the Church. How much more, then, ought the pastor, who hath that function enjoined him by name to labor carefully [anxiously] for it? So Moses did indeed exhort others unto prayer, but he went before them as the ringleader 351 (Exodus 17:11. ) And it is not without cause that Paul doth so often make mention of his prayers, (Romans 1:10. ) Again, we must always remember that, that we shall lose all our labor bestowed upon plowing, sowing, and watering, unless the increase come from heaven, (1 Corinthians 3:7. ) Therefore, it shall not suffice to take great pains in teaching, unless we require the blessing at the hands of the Lord, that our labor may not be in vain and unfruitful. Hereby it appeareth that the exercise of prayer 352 is not in vain commended unto the ministers of the word.
5. Stephen, full of faith. Luke doth not, therefore, separate faith from the Spirit, as if it also were not a gift of the Spirit; but by Spirit he meaneth other gifts wherewith Stephen was endued, as zeal, wisdom, uprightness, brotherly love, diligence, integrity of a good conscience; secondly, he expresseth the principal kind. Therefore, he signifieth that Stephen did excel first in faith, and, secondly, in other virtues; so that it was evident that he had abundance of the grace of the Spirit. He doth not so greatly commend the rest, because un- doubtedly they were inferior to him. Moreover, the ancient writers do, with great consent, affirm that this Nicholas, which was one of the seven, is the same of whom John maketh mention in the Revelation, (Revelation 2:15,) to wit, that he was an author of a filthy and wicked sect; forasmuch as he would have women to be common. For which cause we must not be negligent in choosing ministers of the Church. For if the hypocrisy of men do deceive even those which are most vigilant and careful to fake heed, what shall befall the careless and negligent? Notwithstanding, if when we have used such circumspection as is meet, it so fall out that we be deceived, let us not be troubled out of measure; forasmuch as Luke saith that even the apostles were subject to this inconvenience. Some will ask this question, then, what good shall exhortation do? to what use serveth prayer, seeing that the success itself showeth that the election was not wholly governed by the Spirit of God? I answer, that this is a great matter that the Spirit directed their judgments in choosing six men; in that he suffereth the Church to go astray in the seventh, it ought to seem no absurd thing. For it is requisite that we be thus humbled divers ways, partly that the wicked and ungodly may ex- ercise us; partly that, being taught by their example, we may learn to examine ourselves thoroughly, lest there be in us any hidden and privy starting-corners of guile; 353 partly that we may be more circumspect to discern, and that we may, as it were, keep watch continually, lest we be deceived by crafty and unfaithful men. Also it may be that the ministry of Nicholas
? 351 "Antesignanus," as a standard-bearer or leader.
352 "Precandi studium," zeal in prayer.
353 "Occulti fraudis recessus," hidden recesses of guile.
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was for a time profitable, and that he fell afterward into that monstrous error. And if so be it he fell in such sort from such an honorable degree, the higher that every one of us shall be extolled, let him submit himself unto God with modesty and fear.
6. Having prayed, they laid their hands upon them. Laying on of hands was a solemn sign of consecration under the law. To this end do the apostles now lay their hands upon the deacons, that they may know that they are offered to God. Notwithstanding, because this ceremony should of itself be vain, they add thereunto prayer, wherein the faithful commend unto God those ministers whom they offer unto him. This is referred unto the apostles, for all the people did not lay their hands upon the deacons; but when the apostles did make prayer in the name of the Church, others also did add their petitions. Hence we gather that the laying on of hands is a rite agreeing unto order and comeliness, forasmuch as the apostles did use the same, and yet that it hath of itself no force or power, but that the effect dependeth upon the Spirit of God alone; which is generally to be thought of all cere- monies.
Acts 6:1-6
? ? 180
Acts 6:7-10
? ? Acts 6:7-10
? 7. Furthermore, the word of God grew, and the number of the disciples increased greatly at Jerusalem, and a great company of the priests obeyed the faith. 8. And Stephen, full of faith and power, wrought wonders and great signs amongst the people. 9. But there arose certain of the synagogue, which was called the synagogue of the Libertines and Cyrenians, and of Alexandria, and of those which were of Cilicia and Asia, disputing with Stephen. 10. And they could not resist the wisdom and spirit wherewith he spake.
? ? ? Luke setteth forth again the increasing of the Church, to the end he may the better declare the power of God and his grace in the continual going forward thereof. This was an excellent work of God that the Church should suddenly, and, as it were, in a moment, be raised up; but this is worthy no less admiration, in that he furthereth that work which he had begun amidst so many lets, in that the number of these is increased, whom to diminish, and so, consequently, to destroy the whole stock, the world doth so greatly labor. In that he saith that the Word of God did grow, his meaning is, that it was spread further abroad. The Word of God is said to grow two manner of ways; either when new disciples are brought to obey the same, or as every one of us profiteth and goeth forward therein Luke speaketh in this place of the former sort of increasing, for he expoundeth himself by and by, when he speaketh of the number of the disciples. Notwithstanding, he restraineth this so great an increasing of faith unto one city. For although it be to be thought that the disciples were scattered abroad elsewhere, yet was there no certain body save only at Jerusalem.
And a great company. Seeing that (in speaking properly) our faith doth obey the doctrine of the gospel, it is a figurative speech, uttered by metonymia, when Luke saith. That they obeyed the faith; for the word faith is taken by him for the Word of God, and the very pro- fession of Christianity. And he reckoneth up the priests by name, because they were for the most part enemies; for which cause it was a wonderful work of God that some should be converted, and much more wonderful that many. For at the first they raged against Christ with this brag, "Hath any of the rulers believed in him? But this multitude, which knoweth not the law, are accursed. "
8. And Stephen Luke reciteth in this place a new combat of the Church, whereby it ap- peareth that the glory of the gospel was always joined with the cross and divers troubles. And this is the sum, that the Church was assaulted in the person of one man. Whereby it came to pass that the enemies were the more bold, and being imbrued with innocent blood, did rage sorer than they had wont; for they had not gone as yet beyond the prison and rods. But to the end we may know that the name of Christ was glorified as well in the life as in the death of Stephen, Luke saith at the first, that he was full of faith and power. Whereby he signifieth that his faith was excellent, and that he excelled in power to do miracles. Neither
181
ought we to imagine perfection of faith, because he is said to be full of faith; but this manner of speaking is much used in the Scripture, to call those full of the gifts of God who are abundantly endued with the same. I take power (without question) for ability to do miracles. Faith comprehendeth not only the gift of understanding, but also the ferventness of zeal. Forasmuch as his name was famous by reason of his excellency, it came thereby to pass that the rage of the wicked was bent against him, as it were, with one consent, to overthrow him. 354 For so soon as the force and grace of the Spirit doth show itself, the fury of Satan is by and by provoked.
And it shall appear by the text that Stephen was diligent and courageous in spreading abroad the doctrine of the gospel; but Luke passeth over that, being content to have com- mended his faith, which could not be slothful and sluggish.
9. And there arose certain. This was the beginning of persecution, because the wicked, after that they have essayed in vain to set themselves against Christ by disputing, when they saw that that former attempt did take none effect, they fly unto slanders, (caviling,) and tu- mults, and at length they break out into violence and murder. Therefore, Luke meaneth by the word rise, that those of whom he speaketh did assault the gospel with their tongue, and did not, by and by, bring Stephen before the judgment-seat, but did first set upon him, by disputing against him. Furthermore, he signifieth that they were strangers, which lived in Judea, either that they might exercise merchandise, or else get learning. Therefore he saith that some of them were Cyrenians, some of Alexandria, some of Cilicia, some of Asia. He saith that they were all of the synagogue of the Libertines. It is to be thought that the free men of the citizens of Rome had caused a synagogue to be builded of their own charges, that it might be proper to the Jews which came together out of the provinces. 355
Therefore, those which were brought thither by the grace of God, and ought to have embraced Christ so much the more willingly, assault him first, and inflame the fury of others, as it were with a trumpet. Also Luke will in many other places afterward declare that the Jews, which were scattered abroad in the provinces, were most deadly enemies to sound doctrine: and most venomous 356 in moving tumults. He reckoneth up many, to the end the victory of the truth may be more famous, whilst that in any, gathered of divers countries, depart, being vanquished by one man; and it is not to be doubted but that they were enforced to hold their peace with shame. Stephen had already won great favor, and gotten great dignity by miracles. 357 He answereth the disputers now in such sort that he getteth the upper hand
354 "Uno quasi impetu in eum versa fuerit," was, as it were, with one impulse directed against him.
? 283 "Probaret," he approved.
284 "In arbitrio nostro," at our pleasure.
167
To this end hath he appointed magistrates, and armed them with the sword; to this end hath he set elders over his Church, to bring the froward in order, and that they may not suffer sin licentiously to rage without punishment. Therefore it is gathered amiss that we must refrain from punishing, because God is sufficient of himself to take away evils. Although his whole counsel is such, Gamaliel willeth the scribes and elders to take heed that they make not open war against God. And he speaketh as it were touching a doubtful matter; whereby it appeareth that he hath no certainty from the foundation, when as he doubteth in the quality of the cause, neither dare set down whether it be good or evil, but doth only command to defer it for a time, until the cause appear more plainly.
In sum, Gamaliel setteth an evil consequent from true grounds; 285 because he applieth that amiss unto the external office and manner of doing which ought to serve for faith only. On the other side, let this be our logic, That which is of God must needs stand, though all the world say nay; therefore faith must stand without all fear, against all the assaults of Satan and men, seeing faith is under-propped and supported with the eternal truth of God; although heaven fail, our salvation is safe, which hath God to be the author and keeper thereof; because God doth defend the kingdom of Christ, it can never be overthrown with any violence; be- cause the doctrine of the gospel is grounded in God, howsoever men resist or shake the same, yet shall it nevertheless continue firm. Again, although the wicked attempt whatsoever they can, and seek all means 286 to destroy the Church, although they furiously strive against Christ and his Church so much as they are able, yet they shall not prevail, because it is the property of God to bring the counsels of men to nought; and by this means doth he punish their rashness. We see that both members are well applied to faith. But, in the mean season, there is no cause why the servants of Christ should be less diligent in maintaining the truth; why they should suffer the Church to decay through their fault; 287 why they should carelessly wink at their wickedness who endeavor to turn all things topsy-turvy.
36. There arose one Theudas. If we credit Josephus, Gamaliel altereth in this place the true course of the history. For he reporteth that Judas Gaulanites, who was born in Gamala, at such time as Quirinius, or Cyrenius, was proconsul, did raise a tumult with his adherents, because they would not have their goods taxed; 288 and that Theudas, at such time as Cus- pius Fadus was procurator, did boast that he was a prophet of God. And Fadus was sent into Judea by Claudius Caesar. The former history is recorded in the Eighteenth Book of Antiquities; and the other in the Twentieth. But I think that when Luke saith, After him was there one Judas, he meant not to note the course of time, as if he were the latter; but forasmuch
Acts 5:34-39
? ? 285
286
287
288
"Ex veris principiis perversam consequentiam deducit," deduces a false consequence from true principles. "Nullosque non moveant lapides," and leave not a stone unturned.
"Ignavia," sluggishness.
"Ne census ageretur," to prevent a census from being taken.
168
Acts 5:34-39
? as Gamaliel brought in two like examples, he might put the one in place of the other, 289 without having respect of time. Therefore the word post is as much as moreover, or besides. Furthermore, even these examples wherewith Gamaliel confirmeth his opinion do not sufficiently agree with the present cause. For, because they did not by and by resist Judas, that sedition which he had raised was the occasion of many murders, and at length he was vanquished with hand and weapon. Theudas also had done far more hurt, unless he had been put to flight in time by Cuspius Fadus. But Gamaliel hath respect unto this alone, that men have unlucky success when as they advance themselves un-advisedly; and that cometh to pass by the just judgment of God. But because the priests refuse to hearken when God giveth them good counsel, they are worthy to be made amazed by man with frivolous reasons, wavering hither and thither through foolish perplexity. Furthermore, if we cast the time, we shall find that it was twelve years at least after the death of Christ before the apostles were beaten. For unto the five years which remained of the government of Tiberius, we must add three and a half which Caligula reigned. Fadus was not sent by Claudius into Judea before the second or third year of his reign. Gamaliel rehearsed not the act within a day or two after. Therefore that space of time is complete whereof I spake. Wherefore the constancy of the apostles was the more excellent, who, though they be so evil rewarded for those long pains which they had endured, yet are they not discouraged, neither do they cease to hold
on as they had begun.
That he was some great man. Some books 290 have, Saying that he was somebody; yet
both carry one sense. For he boasted that he was such a prophet that he could dry up Jordan, that those which were with him might go over dry foot. Nevertheless, we see how far Gamaliel is from true knowledge, who compareth the holy ministers of Christ unto seducers and robbers; although he mitigateth his words afterward, and, inclining toward the better part, leaveth it indifferent whether they have taken this matter in hand, having God for their author or no. Yet he speaketh doubtfully, because he provideth 291 only for quietness, all inquiry being set apart. This is only to be allowed 292 in his speech, that he feareth [deterreth] the wicked from wicked boldness, because there is nothing more to be feared than to strive against God.
? ? 289 "Promiscue miscere," mix promiscuously, confound the two.
290 "Codices," manuscripts.
291 "Consulit," consulteth.
292 "Probandum," to be approved.
169
Acts 5:40-42
? ? Acts 5:40-42
? 40. And they obeyed him. And when they had called the apostles, having beaten them, they commanded them that they should not speak in the name of Jesus; and they let them go. 41. Therefore they went rejoicing from the face of the council, because they were counted worthy to suffer reproach for his name. 42. And they did not cease daily in the temple, and in every house, to teach and preach Christ Jesus.
? ? ? 40. Having beaten them, they commanded. He saith that Gamaliel's counsel was allowed; yet the apostles are beaten, and forbidden to preach. 293 Hereby we gather how great the rage of the enemies was, who being now pacified, or at least mitigated, do yet, notwithstand- ing, rage immoderately. 294 And it appeareth also what evil success those doubtful counsels have, wherein men alone are respected, and the truth of God set aside. Gamaliel obtaineth thus much, that the lives of the apostles may be saved; 295 but, in the mean season, the Son of God is blasphemed and slandered in their person; the truth of the gospel is buried in eternal silence, so much as in the enemies lieth, God surely doth by this means wonderfully spread abroad his word; yet that counsel ceaseth not to be evil. Which we must note for this cause, because most men at this day do think, that they do not a little obey God, if they save the lives of those men which come in hazard for the doctrine of the gospel, or somewhat appease 296 the enemies who are otherwise bloody. In the mean season, they are not afraid to drive them unto the wicked denial of Christ, the confessing of whom is far more precious in the sight of God than the life of all men. But what could they do who, casting away all care of godliness, go about to redeem God's favor with the duty of courtesy? 297
41. Then they went rejoicing. We must not think that the apostles were so senseless but that they felt some shame and did also lament, when they felt the punishment; for they had not quite put off nature; 298 but when they considered the cause, then joy got the upperhand. So the faithful must be two manner of ways affectioned so often as they suffer persecution for the gospel; they must be touched with the bitterness of punishments, 299 yet so that they
293 "Docere," to teach.
294 "Adeo tamen intemperanter se gerunt," yet conduct themselves to intemperately.
295 "Parcatur," may be spared.
296 "Flectant ad lenitatem. " incline to lenity.
297 "Humanitatis officio se qpud Deum redimere volunt," would purchase the favor of God to themselves
by an act of humanity.
298 "Ac dolerent etiam mali sui sensu; neque enim naturam prorsus exuerent," and were not insensible to their suffering; for they did not altogether divest themselves of their natural feelings.
299 "Malorum," sufferings.
170
? overcome this sorrow with spiritual joy. For they should have (changed their mind, and) stricken sail by and by, unless they had been strengthened and encouraged by that joy. 300 And it is not to be doubted, but that even death was sweet, and pleasant to Peter on this fashion, which, notwithstanding the Lord doth testify shall be bitter unto him. Let us, therefore, learn that we must wrestle with sorrow and care, 301 that we hold on courageously to suffer the cross, and that we bear the same when it is laid upon us.
That they were counted worthy. This might seem at the first blush absurd, in that Luke placeth honor in reproach; 302 but the disagreement which is between God and the world causeth this, that that which is counted amongst men most reproachful, excelleth in dignity and glory in the sight of God and his angels. We know that the kind of death which Christ suffered was of all other most shameful, and yet did he triumph most nobly upon the cross; so, when we are made like unto him, we may worthily boast that it is a point of singular excellency, that we suffer rebuke in the sight of the world. Thus doth Paul boast of the marks of Christ, (Galatians 6:17. ) For we must here respect the cause which doth associate us unto Christ, 303 who doth not only swallow up the shame of the world with his glory, but doth also turn reproaches, slanders, and mocks of the world, into great honor. Wherefore, it is no marvel that there be so few found which are strong and stout to bear the cross, because we are almost all drowned and overwhelmed with the sense of the flesh; and there is scarce one amongst an hundred which considereth that the reproach of Christ doth far excel all the triumphs of the world, which is the only matter of comfort. Wherefore, we must use the greater diligence in thinking upon this sentence; that we are at this day made partakers 304 of the sufferings of Christ, that we may be partakers of his glory.
42. They ceased not. Constancy did also accompany their Joy. For how is it that we are discouraged with persecution, save only because none lifteth up himself unto Christ, that he may in mind lay hold upon the fruit of victory, and so be pricked forward unto patience? But that man which thinketh with himself that he is happy when he suffereth for Christ's sake, shall never faint, though he must suffer hard conflicts. Therefore the apostles are, after a sort, armed with stripes, so that they valiantly make haste unto death. Therefore, woe be to our daintiness, who, having suffered a little persecution, do by and by resign up the light 305 to another, as if we were now old worn soldiers.
300 "Nam mox retro vela flexissent, nisi novum vigorem dedisset ex gaudio nata alacritas," for they would immediately have altered their sails, (changed their course,) had not the alacrity produced by joy given them new vigor.
301 "Anxietate," anxiety.
Acts 5:40-42
? ? ? ? 302 "Dedecore," disgrace.
303 "Filio Dei," the Son of God.
304 "Socii et consortes," companions and sharers.
305 "Facem resignamus," resign the torch.
171
CHAPTER 6
Chapter 6
? 172
Acts 6:1-6
? ? Acts 6:1-6
? 1. And in those days, when the number of the disciples grew, there arose a murmuring of the Greeks against the Hebrews, because their widows were despised in the daily min- istry. 2. Therefore, when the twelve had called unto them the multitude of the disciples, they said, It doth not please [or it is not good] that we should serve tables, having left the word of God. 3. Therefore, brethren, look out seven men of you, of known honesty, full of the Holy Ghost, and of wisdom, whom we will appoint over this business, 4. And we will give ourselves unto prayer, and to the ministration of the word. 5. The speech pleased the whole multitude; and they chose Stephen, a man full of faith and the Holy Ghost; and Philip, and Prochorus, [Nicanor,] and Timon, and Parmenas, and Nicolas, a proselyte of Antioch; 6. These did they set before the apostles: and when they had prayed, they laid their hands upon them.
? ? ? 1. Luke declareth here upon what occasion, and to what end, and also with what rite, deacons were first made. He saith, When there arose a murmuring amongst the disciples, it was appeased by this remedy, as it is said in the common proverb, Good laws have taken their beginning of evil manners. And it may seem to be a strange thing, seeing that this is a function so excellent and so necessary in the Church, why it came not into the apostles' minds at the first, (before there was any such occasion ministered,) to appoint deacons, and why the Spirit of God did not give them such counsel which they take now, being, as it were, enforced thereunto. But that which happened was both better then, and is also more profitable for us at this day, to be unto us an example. If the apostles had spoken of choosing deacons before any necessity did require the same, they should not have had the people so ready; they should have seemed to avoid labor and trouble; many would not have offered so liberally into the hands of other men. Therefore, it was requisite that the faithful should be convict [convinced] by experience that they might choose deacons willingly, whom they saw they could not want; and that through their own fault.
We learn in this history that the Church cannot be so framed by and by, but that there remain somewhat to be amended; neither can so great a building be so finished in one day, that there may not something be added to make the same perfect. Furthermore, we learn that there is no ordinance of God so holy and laudable, which is not either corrupt or made unprofitable through the fault of men. We wonder that things are never so well ordered in the world, but that there is always some evil mixed with the good; but it is the wickedness and corruption of our nature which causeth this. That was, indeed, a godly order, whereof Luke made mention before, when the goods of all men being consecrated to God, were distributed to every man as he had need; 306 when as the apostles, being, as it were, the
? 306 "In commune," in common.
173
Acts 6:1-6
? stewards of God and the poor, had the chief government of the alms. But shortly after there ariseth a murmuring which troubleth this order. Here appeareth that corruption of men whereof I have spoken, which doth not suffer us to use our good things. We must also mark the subtilty 307 of Satan, who, to the end he may take from us the use of the gifts of God, goeth about this continually, that it may not remain pure and sound; but that, being mixed with other discommodities, it may, first, be suspected, secondly, loathed, and, lastly, quite taken away. But the apostles have taught us, by their example, that we must not yield unto such engines (and policies) of Satan. For they do not think it meet (being offended with the murmuring) to take away that ministry which they know pleaseth God; but rather invent a remedy whereby the offense may be taken away, and that may be retained which is God's. Thus must we do. For what offenses soever Satan raise, 308 we must take good heed that he take not from us those ordinances which are otherwise wholesome.
The number increasing. We ought to wish for nothing more than that God would increase his Church, and gather together many 309 on every side unto his people; but the corruption of our nature hindereth us from having any thing happy in all points. For there arise many discommodities also, even of the increasings of the Church. For it is a hard matter to keep many hypocrites from creeping into the multitude, whose wickedness is not by and by dis- covered, until such time as they have infected some part of the flock with their infection. Moreover, many wicked, froward, and dissolute persons do insinuate themselves under a false color of repentance. And that I may pass over innumerable things, there is never such agreement amongst many, but that, according to the diversity of their manners, their opinions are also diverse, so that one thing cannot please all alike. This offense causeth many to be desirous to choose a few for a Church; it causeth them to loathe or else to hate a multitude. But no trouble, no irksomeness, ought so much to prevail, but that we must always be de- sirous to have the Church increased; but that we must study to enlarge the same; but that we must cherish so much as in us lieth unity with the whole body.
A murmuring of the Greeks. Hereby it appeareth that they were not fully regenerate by the Spirit of God, to whom the diversity of nation and country ministereth occasion of dis- agreement. For in Christ there is neither Jew nor Grecian, (Galatians 3:28. ) Therefore, this indignation smelleth 310 of the flesh and the world. Wherefore we must take good heed that the like fault be not found in us. 311 There is another fault in that they declare their indigna- tion by murmuring. Furthermore it is uncertain whether the complaint were true or no.
? 307 "Artificium," artifice.
308 "Quotidie," daily, omitted.
309 "Quam plurimos," as many as possible.
310 "Resipit," savors.
311 "Nobis obrepat," creep in upon us.
174
For when Luke saith that the Greeks murmured, because their widows were not honored, he showeth not what was done in deed, but what they thought was done. And it may be that forasmuch as the apostles did prefer the Jews, 312 because they were better known, the Greeks did think (though falsely) that their widows were despised as strangers. And this seemeth to be more like to be true. Furthermore the word ministering may be expounded two manner of ways, actively or passively. For we know that at the first there were widows chosen unto the ministration. 313 Notwithstanding, I do rather think that the Greeks did complain, because their widows were not so liberally relieved as they wished. So that the ministration shall be that daily distribution which was wont to be made.
2. The twelve having the multitude called unto them It is a point [proof] of patience and meekness that the apostles are no more moved. 314 It is a point of prudence and godly carefulness, in that they prevent the evil which began to arise, 315 without deferring the remedy. For after that every dissension and division hath gathered strength, it is a wound hard to be cured. By this assembly it appeareth that the Church was governed by order and reason, so that the apostles had the chiefest authority, and that they did impart their counsels and purposes unto the people. 316 Again, we must note that the faithful, or Christians, are in this place called disciples, in whom that of Isaiah must be fulfilled, "That they were all taught of God. " And again, that of Jeremiah, "They shall all know God, from the least to the greatest. "
It pleaseth not. It is in Greek [? ? ? ? ? ? ? ? ? ?
] By which word, the Grecians do now express every opinion or decree which is better than another, or which is to be preferred as being better. 317 I do rather think that the apostles declare what is profitable, than simply what they have decreed. But if it be not expedient for them to meddle with this business, 318 they seem [now] to acknowledge some fault in that they ministered hitherto. And surely that is true, that use is the father of wisdom. 319 Wherefore there shall be no absurdity if we shall say, that the apostles desire of the Church to be unburdened of that function, after that they have tried [experienced] that it is not meet for them. But if there were any fault, it ought
"Judaeas," the Jewish widows.
"Ad diaconiam," for ministering, as deaconnesses.
"Quod non magis excandescunt apostoli," that the apostles are not more inflamed or offended. "Quod mature nascenti malo occurrunt," that they quickly meet the growing evil.
312
313
314
315
316
317
placitum designant," by which term the Greeks designate sometimes "whatever is better than, or is to be preferred to, other things;" and at others, "any thing whatever that pleases," or "any decree. "
"Cum plebe tamencommunicarent sua consilia," yet did communicate with the people as to their purpose. "Quo nominie Graeci nunc quod aliis praestat, et tanquam melius praeferendum est nunc quodvis
318 "Hac cura involvi," to be involved in such business.
319 "Prudentiae usum esse patrem," that use (or experience) is the parent of prudence.
Acts 6:1-6
? ? 175
Acts 6:1-6
? rather to be ascribed unto necessity than unto them; for they took not this burthen upon them greedily, but seeing there was no other way as yet, they had better burthen themselves out of measure than that the poor should be forslowed. 320 And when as they say that it is not meet that they should be occupied in providing for the poor, their meaning is, that are unable to endure both burthens, so that they must needs let the one alone. For it is as if they should say, If thou wilt enjoy our ministry in the preaching of the gospel, deliver us from the charge of the poor, because we are not able to do both. But this seemeth to be spoken out of season by them, because they had not left the charge of teaching before, although they had the oversight of the alms. I answer, forasmuch as the administration was confused, they were so enwrapped, 321 that they could not wholly attend upon doctrine as was meet. Therefore, they refuse that function which draweth them away from the free and perfect 322 charge of teaching. Notwithstanding, we may not think that they had quite cast away all care of the poor, but that they did only seek somewhat to be lightened and eased, that they might attend upon their office. And, in the mean season, they declare that the ministry of the word is so painful 323 that it requireth a whole man, neither will it suffer him to be occu- pied about any other business; which, if it had been well considered, there had been a far other order taken in the Church.
The Popish bishops did suck 324 up great riches under color of the ministration or deaconship; nevertheless, they entangled themselves in divers businesses, which they were scarce able to overcome, 325 though every one of them had had ten heads. Notwithstanding, such is their wickedness, that they say that there can be no church unless it be drowned in this depth; 326 neither do they cease to brag and boast that they are the successors of the apostles, whereas there is nothing which appeareth to be more contrary. They were careful for this, that they might not be occupied about serving of tables, and so be compelled to leave their own banquets. For whosoever is careful for his own table, he taketh leave to be vacant 327 from other men's tables.
But omitting these things, let us mark this sentence. We know what a holy thing it is to be careful for the poor. Therefore, forasmuch as the apostles prefer the preaching of the gospel before if we gather thereby that no obedience is more acceptable to God. Notwith-
? 320 "Negligi," neglected.
321 "Sic fuisse implicitos," were so encumbered by it.
322 "Solida," entire.
323 "Operosum," laborious.
324 "Ingurgitarunt," ingulf, swallow up.
325 "Quibus vix sufficerent," for which they could hardly suffice.
326 "Abysso," abyss.
327 "Vacationem sibi sumit," keepeth himself free.
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standing, the hardness is also declared, 328 when as they say that they cannot discharge both these duties. Surely we are not better than they. Therefore, let every one of us that is called unto the function of teaching addict himself wholly to order this his estate well. 329 For we are inclined to nothing more than to fall to slothfulness. Again, the flesh ministereth goodly cloaks and colors, so that those men cannot see by and by that they are led away from their calling which enwrap themselves in strange business. Wherefore, to the end ministers may prick forward themselves to do their duty, let them remember this saying of the apostles oftentimes, wherein they declare that, forasmuch as they are called unto the function of teaching, they must not any longer take charge of the poor. Therefore, what excuses have profane affairs 330 (taken in hand even for some private gain) where that is set aside, which is otherwise accounted no small part of the worship of God.
3. Therefore, brethren, look out. Now we see to what end deacons were made. The word itself is indeed general, yet is it properly taken for those which are stewards for the poor. Whereby it appeareth how licentiously the Papists do mock God and men, who assign unto their deacons no other office but this, to have the charge of 331 the paten and chalice. Surely we need no disputation to prove that they agree in no point with the apostles. But if the readers be desirous to see any more concerning this point, they may repair unto our Insti- tution, chapter 8. As touching this present place, the Church is permitted to choose. For it is tyrannous if any one man appoint or make ministers at his pleasure. 332 Therefore, this is the (most) lawful way, that those be chosen by common voices 333 who are to take upon them 334 any public function in the Church. And the apostles prescribe what manner [of] persons ought to be chosen, to wit, men of tried honesty and credit, 335 men endued with wisdom 336 and other gifts of the Spirit. And this is the mean between tyranny and confused liberty, 337 that nothing be done without 338 the consent and approbation of the people, yet so that the pastors moderate and govern (this action, 339 ) that their authority may be as a
328 "Difficultas monstratur," the difficulty is shown.
329 "Spartae suae ornandae, (ut est in proverbio,") to adorn his own Sparta, (as the proverb expresses it. )
330 "Occupationes," occupation.
331 "Tractent," to handle.
332 "Constituat suo arbitrio," constitute at his own pleasure.
333 "Elegi communibus suffragiis," be elected by the common suffrages.
334 "Obidentia," are to perform.
335 "Probate fidei," of tried faith.
336 "Prudentia," wisdom or prudence.
337 "Licentiam," licentious freedom.
338 "Nisi ex," except by.
339 "Pastores tamen moderentur," let pastors, however, moderate.
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Acts 6:1-6
? ? bridle to keep under the people, 340 lest they pass their bounds too much. In the mean season,
this is worth the noting, that the apostles prescribe an order unto the faithful, lest they appoint
any save those which are fit. For we do God no small injury if we take all that come to hand
341 to govern his house. Therefore, we must use great circumspection that we choose none
342 unto the holy function of the Church unless we have some trial of him first. The number
of seven is applied 343 unto the present necessity, lest any man should think 344 that there
is some mystery comprehended under the same. Whereas Luke saith, full of the Spirit and
wisdom, I do interpret it thus, that it is requisite that they be furnished both with other gifts
of the Spirit, and also with wisdom, 345 without which that function cannot be exercised
well, both that they may beware of the leger-demain 346 of those men, who being too much
given unto begging, require 347 that which is necessary for the poverty of the brethren, and
also of their slanders, who cease not to backbite, though they have none occasion given
them. For that function is not only painful, but also subject to many ungodly murmurings. 348
4. And we will give ourselves unto prayer. They show again that they have too much business otherwise, wherein they may exercise themselves during their whole life. For the old proverb agreeth hereunto very fitly, which was used sometimes in the solemn rites, do this. Therefore, they use the word [? ? ? ? ? ? ? ? ? ? ? ? ? ? ] which signifieth to be, as it were, fastened and tied to anything. Therefore, pastors must not think that they have so done their duty that they need to do no more when they have daily spent some time in teaching. There is another manner of study, another manner of zeal, another manner of continuance 349 required, that they may 350 indeed boast that they are wholly given to that thing. They adjoin thereunto prayer, not that they alone ought to pray, (for that is an exercise common to all the godly,) but because they have peculiar causes to pray above all others. There is no
340 "Ad cohibendos plebis impetus," to curb the impetus (precipitancy or violence) of the people.
341 "Si fortuito quoslibet accipimus, "if we receive all persons whatsoever fortuitously.
342 "Summa religio ne quis sumatur," the greatest care that none be chosen.
343 "Accommodatus fuit," was accommodated.
344 "Ne quis putet," let no man suppose.
345 "Prudentia. "
346 "Imposturis et fraudibus," the imposition and fraud.
347 "Exsugunt," suck up.
348 "Non laboriosa modo, sed obnoxia sinistris murmuribus," is not only laborious, but liable to sinister
murmurings.
349 "Aliud studium, alius fervor, alia assiduitas exigitur," another kind of zeal, another kind of fervor, another kind of assiduity, is required.
350 "Possint," may be able to.
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Acts 6:1-6
? ? Acts 6:1-6
? man which ought not to be careful for the common salvation of the Church. How much more, then, ought the pastor, who hath that function enjoined him by name to labor carefully [anxiously] for it? So Moses did indeed exhort others unto prayer, but he went before them as the ringleader 351 (Exodus 17:11. ) And it is not without cause that Paul doth so often make mention of his prayers, (Romans 1:10. ) Again, we must always remember that, that we shall lose all our labor bestowed upon plowing, sowing, and watering, unless the increase come from heaven, (1 Corinthians 3:7. ) Therefore, it shall not suffice to take great pains in teaching, unless we require the blessing at the hands of the Lord, that our labor may not be in vain and unfruitful. Hereby it appeareth that the exercise of prayer 352 is not in vain commended unto the ministers of the word.
5. Stephen, full of faith. Luke doth not, therefore, separate faith from the Spirit, as if it also were not a gift of the Spirit; but by Spirit he meaneth other gifts wherewith Stephen was endued, as zeal, wisdom, uprightness, brotherly love, diligence, integrity of a good conscience; secondly, he expresseth the principal kind. Therefore, he signifieth that Stephen did excel first in faith, and, secondly, in other virtues; so that it was evident that he had abundance of the grace of the Spirit. He doth not so greatly commend the rest, because un- doubtedly they were inferior to him. Moreover, the ancient writers do, with great consent, affirm that this Nicholas, which was one of the seven, is the same of whom John maketh mention in the Revelation, (Revelation 2:15,) to wit, that he was an author of a filthy and wicked sect; forasmuch as he would have women to be common. For which cause we must not be negligent in choosing ministers of the Church. For if the hypocrisy of men do deceive even those which are most vigilant and careful to fake heed, what shall befall the careless and negligent? Notwithstanding, if when we have used such circumspection as is meet, it so fall out that we be deceived, let us not be troubled out of measure; forasmuch as Luke saith that even the apostles were subject to this inconvenience. Some will ask this question, then, what good shall exhortation do? to what use serveth prayer, seeing that the success itself showeth that the election was not wholly governed by the Spirit of God? I answer, that this is a great matter that the Spirit directed their judgments in choosing six men; in that he suffereth the Church to go astray in the seventh, it ought to seem no absurd thing. For it is requisite that we be thus humbled divers ways, partly that the wicked and ungodly may ex- ercise us; partly that, being taught by their example, we may learn to examine ourselves thoroughly, lest there be in us any hidden and privy starting-corners of guile; 353 partly that we may be more circumspect to discern, and that we may, as it were, keep watch continually, lest we be deceived by crafty and unfaithful men. Also it may be that the ministry of Nicholas
? 351 "Antesignanus," as a standard-bearer or leader.
352 "Precandi studium," zeal in prayer.
353 "Occulti fraudis recessus," hidden recesses of guile.
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was for a time profitable, and that he fell afterward into that monstrous error. And if so be it he fell in such sort from such an honorable degree, the higher that every one of us shall be extolled, let him submit himself unto God with modesty and fear.
6. Having prayed, they laid their hands upon them. Laying on of hands was a solemn sign of consecration under the law. To this end do the apostles now lay their hands upon the deacons, that they may know that they are offered to God. Notwithstanding, because this ceremony should of itself be vain, they add thereunto prayer, wherein the faithful commend unto God those ministers whom they offer unto him. This is referred unto the apostles, for all the people did not lay their hands upon the deacons; but when the apostles did make prayer in the name of the Church, others also did add their petitions. Hence we gather that the laying on of hands is a rite agreeing unto order and comeliness, forasmuch as the apostles did use the same, and yet that it hath of itself no force or power, but that the effect dependeth upon the Spirit of God alone; which is generally to be thought of all cere- monies.
Acts 6:1-6
? ? 180
Acts 6:7-10
? ? Acts 6:7-10
? 7. Furthermore, the word of God grew, and the number of the disciples increased greatly at Jerusalem, and a great company of the priests obeyed the faith. 8. And Stephen, full of faith and power, wrought wonders and great signs amongst the people. 9. But there arose certain of the synagogue, which was called the synagogue of the Libertines and Cyrenians, and of Alexandria, and of those which were of Cilicia and Asia, disputing with Stephen. 10. And they could not resist the wisdom and spirit wherewith he spake.
? ? ? Luke setteth forth again the increasing of the Church, to the end he may the better declare the power of God and his grace in the continual going forward thereof. This was an excellent work of God that the Church should suddenly, and, as it were, in a moment, be raised up; but this is worthy no less admiration, in that he furthereth that work which he had begun amidst so many lets, in that the number of these is increased, whom to diminish, and so, consequently, to destroy the whole stock, the world doth so greatly labor. In that he saith that the Word of God did grow, his meaning is, that it was spread further abroad. The Word of God is said to grow two manner of ways; either when new disciples are brought to obey the same, or as every one of us profiteth and goeth forward therein Luke speaketh in this place of the former sort of increasing, for he expoundeth himself by and by, when he speaketh of the number of the disciples. Notwithstanding, he restraineth this so great an increasing of faith unto one city. For although it be to be thought that the disciples were scattered abroad elsewhere, yet was there no certain body save only at Jerusalem.
And a great company. Seeing that (in speaking properly) our faith doth obey the doctrine of the gospel, it is a figurative speech, uttered by metonymia, when Luke saith. That they obeyed the faith; for the word faith is taken by him for the Word of God, and the very pro- fession of Christianity. And he reckoneth up the priests by name, because they were for the most part enemies; for which cause it was a wonderful work of God that some should be converted, and much more wonderful that many. For at the first they raged against Christ with this brag, "Hath any of the rulers believed in him? But this multitude, which knoweth not the law, are accursed. "
8. And Stephen Luke reciteth in this place a new combat of the Church, whereby it ap- peareth that the glory of the gospel was always joined with the cross and divers troubles. And this is the sum, that the Church was assaulted in the person of one man. Whereby it came to pass that the enemies were the more bold, and being imbrued with innocent blood, did rage sorer than they had wont; for they had not gone as yet beyond the prison and rods. But to the end we may know that the name of Christ was glorified as well in the life as in the death of Stephen, Luke saith at the first, that he was full of faith and power. Whereby he signifieth that his faith was excellent, and that he excelled in power to do miracles. Neither
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ought we to imagine perfection of faith, because he is said to be full of faith; but this manner of speaking is much used in the Scripture, to call those full of the gifts of God who are abundantly endued with the same. I take power (without question) for ability to do miracles. Faith comprehendeth not only the gift of understanding, but also the ferventness of zeal. Forasmuch as his name was famous by reason of his excellency, it came thereby to pass that the rage of the wicked was bent against him, as it were, with one consent, to overthrow him. 354 For so soon as the force and grace of the Spirit doth show itself, the fury of Satan is by and by provoked.
And it shall appear by the text that Stephen was diligent and courageous in spreading abroad the doctrine of the gospel; but Luke passeth over that, being content to have com- mended his faith, which could not be slothful and sluggish.
9. And there arose certain. This was the beginning of persecution, because the wicked, after that they have essayed in vain to set themselves against Christ by disputing, when they saw that that former attempt did take none effect, they fly unto slanders, (caviling,) and tu- mults, and at length they break out into violence and murder. Therefore, Luke meaneth by the word rise, that those of whom he speaketh did assault the gospel with their tongue, and did not, by and by, bring Stephen before the judgment-seat, but did first set upon him, by disputing against him. Furthermore, he signifieth that they were strangers, which lived in Judea, either that they might exercise merchandise, or else get learning. Therefore he saith that some of them were Cyrenians, some of Alexandria, some of Cilicia, some of Asia. He saith that they were all of the synagogue of the Libertines. It is to be thought that the free men of the citizens of Rome had caused a synagogue to be builded of their own charges, that it might be proper to the Jews which came together out of the provinces. 355
Therefore, those which were brought thither by the grace of God, and ought to have embraced Christ so much the more willingly, assault him first, and inflame the fury of others, as it were with a trumpet. Also Luke will in many other places afterward declare that the Jews, which were scattered abroad in the provinces, were most deadly enemies to sound doctrine: and most venomous 356 in moving tumults. He reckoneth up many, to the end the victory of the truth may be more famous, whilst that in any, gathered of divers countries, depart, being vanquished by one man; and it is not to be doubted but that they were enforced to hold their peace with shame. Stephen had already won great favor, and gotten great dignity by miracles. 357 He answereth the disputers now in such sort that he getteth the upper hand
354 "Uno quasi impetu in eum versa fuerit," was, as it were, with one impulse directed against him.
