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.
Calvin Commentary - Acts - b
Whereupon it followeth that they are unworthy even of the smallest authority.
Although there is also a prevention, being a token of boldness, when as he speaketh of that thing boldly and freely which they did account a shameful thing, to wit, lest any part of Christ's glory should seem to be diminished because he suffered a slanderous 271 death upon the cross; as if it had been said, You have slain him.
Neither was your cruelty satisfied with a plain and common death; for he was hanged upon a tree.
But neither could death extinguish his power; neither could that shame and reproach which he suffered amongst you take away his honor.
Therefore the calling of God continueth firm and stable.
Therefore, as the apostles hit the priests in the teeth with that wickedness and heinous offense which they had committed, so they prevent, by a granting, to express the manner of the re- proachful death which Christ suffered, lest the authors of the wickedness triumph as having gotten the victory.
? 271 "Ignominosam," ignominious.
163
Acts 5:29-33
? 31. Him has God lifted up. Therefore the apostles do signify that whatsoever the wicked do go about, it did not hinder and keep back Christ from fulfilling his function which was enjoined him by his Father. The right hand of God is taken for his power. Neither is the same metaphor used in this place, which we had before, chapter 2, and which is common elsewhere, when Christ is said to be lift up unto the right hand of the Father; but the meaning of this place is, that Christ, which was slain by the hand of men, was lifted up on high by the power of God, that he might bear rule over angels and men. And this seemeth secretly to be set against all the enterprises of Satan and the world; as if he should say that they shall have no good success, because they shall never climb so high as to hinder the hand of God, whereby he hath both wrought mightily already in his only begotten Son, neither will he ever cease to work. Yet the end is added also, that he may be a captain and Savior. For so often as God did put his people in hope of salvation, he was wont to promise a prince or a king, by whose hand he would restore all things. The apostles do testify that this principality was granted to Christ. Notwithstanding they do more plainly express his office by the other adjunct. 272 The sum is this, that Christ is placed in the highest degree of honor, that he may govern the people of God, and not that only, but that he may show himself to be a saving captain, or the author of salvation.
To give repentance. They show in this place how Christ reigneth to save the people, to wit, when he bringeth his own to repentance, and doth reconcile them unto God through the remission of sins. Furthermore, we know that the sum of the gospel is contained in these two things. Wherefore the apostles do not only stand upon the defense of their cause, but they preach the office of Christ plentifully, 273 that they may win even some of the mortal enemies of Christ, 274 if it may be. Furthermore, we have declared before what the word repentance doth signify, to wit, that it is an inward turning of man unto God, which showeth itself afterwards by external works. For Christ giveth us the Spirit of regeneration for this cause, that he may renew us inwardly; to the end that a new life may afterward follow the newness of the mind and heart. And if it belong to Christ to give repentance, then it followeth that it is not a thing which is in man's power. And surely, seeing that it is a certain wonderful reformation, (or fashioning again,) which maketh us new creatures, repaireth in us the image of God, bringeth us out of the bondage of sin unto the obedience of righteousness; it is a thing as impossible for men to convert themselves as to create themselves. Repentance is, I grant, a voluntary conversion, but whence have we this will, save only because God changeth our heart, that it may be made fleshy of a stony heart; flexible, of hard and stubborn; and, finally, righteous of wicked, (Ezekiel 11:19. ) And this cometh to pass when Christ regener-
? 272 "Epitheto," epithet.
273 "Luculenter," clearly.
274 "Pietatis," of piety.
164
Acts 5:29-33
? ateth thus by his Spirit. Neither is this given in a moment, but it must be increased daily during our whole life, until we be fully joined to God; which shall be then when we have put off our flesh.
This is, indeed, the beginning of repentance, when a man, who before was turned away from God, renounceth the world and himself, and doth purpose to lead a new life. But because when we have entered the way, we are far from the mark, we must needs go forward con- tinually. We have 275 a both through the benefit of Christ. For as he beginneth repentance in us, so doth he also give us perseverance. This is an inestimable grace; but it should do us but a little good, unless it were coupled with forgiveness of sins. For Christ doth both find us the enemies of God at the first, and also there are always vices remaining in us, which cause disagreement between him and us; so that he may justly be offended with us, rather than merciful unto us. And therein doth our righteousness consist, if God do not impute our sins unto us. Therefore, this latter grace must never be separated from them. Yea, rather the gospel shall be lame 276 and corrupt, unless it consist upon [of] these two members, that is, unless men be taught that they are reconciled to God by Christ by the free imputation of righteousness, and that they are fashioned again unto newness of life by the Spirit of regen- eration. So that we understand briefly how we must obtain salvation in Christ.
32. And we are his witnesses. After that they have declared that their doctrine came from God, they descend now unto the other part that they speak as they were commanded by God, lest they seem to attempt anything unadvisedly. For this also was a necessary defense, as it is for all the ministers of the gospel, to wit, that they make this openly known to all men that they teach nothing but that which they have received of God. Secondly, that they are called hereunto, so that they cannot avoid the necessity of teaching, unless they will resist God. Luke putteth words in this place, instead of things, according to the Hebrew phrase. Although if any man had rather understand it of the speech itself, I do not deny but that it may be so. The sum is, seeing they are brought forth by God to be witnesses, they may not give back, 277 but they must publish things which he hath commanded.
And also the Spirit. They confirm their calling by the effect; for this was a seal to approve their doctrine, seeing that God gave the Holy Spirit to those which believed. Forasmuch, as it appeared manifestly by this, that he allowed the faith of the gospel, and it was acceptable to him. In that they say to those which obey him, I refer it unto Christ, as if they should have said, those which believe in Christ are plentifully rewarded for their obedience. Therefore God will have Christ obeyed. Wherefore even our ministry doth please him in that thing. Yet here may a question be moved, Seeing that we have saith by the revelation of the Spirit,
? 275 "Consequimur," obtain.
276 "Mutilum," mutilated.
277 "Tergiversari," turn their back, backslide.
165
Acts 5:29-33
? how is it said in this place, that the same is given after faith? I answer, that the gift of tongues, of prophecy, of interpretation, of healing, and such like, are spoken of in this place, wherewith God did beautiful his Church. As Paul saith, where he asketh the Galatians, whether they received the Spirit by the law, or by the hearing of faith, (Galatians 3:2. ) Therefore the illumin- ation of the Spirit goeth before faith, because it is the cause thereof; but there follow other graces afterward, that we may go forward, according to that, "To him that hath shall be given," (Matthew 13:12. ) And if we will be enriched every now and then with new gifts of the Spirit, let us hold out unto God the lap of faith. 278 But the reward wherewith our want of faith is rewarded at this day is far unlike; 279 for the most part being destitute of the Spirit of God doth neither see nor understand anything.
33. They were cut in sunder. The priests ought to have been thoroughly moved, though they had had hearts of iron, but they burst. 280 Whence we gather that no reasons can prevail with the reprobate, to bring them unto the obedience of Christ; for unless God speak within, the outward doctrine shall be able to do nothing else but to beat the ears. The apostles were able so to overcome their enemies, that they should not have had one word to say; but their fury was so untamed, and unbridled that they do rather go mad. Yet we must therewithal note the force of the word, because although the reprobate are not thereby changed, that they may become better, yet it pierceth into their hearts, so that it urgeth their consciences; for thence springeth their fury, because they saw themselves 281 urged by their judge. They would gladly mock all the gospel, as they attempt whatsoever they can, that they may count it as nothing; but there is in the same a certain hidden majesty, which driveth away mightily all their delicacy. 282 And chiefly when they are cited by the sound of the trumpet to appear before the judgment-seat of God, then appeareth their madness and fury.
? ? 278 279 day 280 281 282
"Fidei sinum aperiamus Deo," let us open a bosom of faith to God.
"Sed longe diversum praemium hodie reportat nostra incredulitas," but our incredulity in the present receiveth a very different recompence.
"Sed rumpuntur," but they burst (with rage. )
"Se sentiunt," they feel themselves.
"Quae omnes illorum delicias violenter discutit," which, with a strong hand, dispels all their delights.
166
Acts 5:34-39
? ? Acts 5:34-39
? 34. And a certain Pharisee, named Gamaliel, a doctor of the law, precious to all the people, rising in the council, commanded the apostles to be carried out a little space. 35. Then he said unto them, Men of Israel, take heed to yourselves, what ye intend to do touching these men. 36. For before these days there arose one Theudas, saying, that he was some great man, to whom consented a number of men, about four hundred, who perished; and they were all scattered abroad which had obeyed him, and were brought to nought. 37. After him arose one Judas of Galilee, in the days of the tribute, and led away much people after him, and he likewise perished; and all which had obeyed him were scattered abroad. 38. Now, therefore, I say unto you, Abstain from these men, and let them alone; for if this counsel or this work be of men, it shall come to nought: 39. But if it be of God, you cannot destroy it; lest, at any time, ye be found to fight with God.
? ? ? 34. Luke showeth now after what manner God brought to nought the fury of the wicked. They were purposed to put the apostles to death; Gamaliel standeth up amidst them, to break off that mad consultation. Furthermore, he noteth the circumstances, to the end we may know how it could be, that one man could prevail so much against so many. He saith he was a Pharisee which sect was in great estimation, as we know. He saith that he was in price, or honored amongst the people; and they feared the people. Hereby it cometh to pass that they are the more afraid to do any thing contrary to his mind. So God doth oftentimes set sudden terrors against his enemies, (when they look not for them,)to stay their violence. Furthermore, Gamaliel commandeth the apostles to go aside, lest they should be the more emboldened by his words. For we must not think that he spake thus, because he did allow 283 the doctrine of the gospel, or that he meant to defend the same; but because he saw all the rest inflamed with fury, he being a man moderate and courteous, doth with sober speech temper that excess.
But if we consider all things well, this judgment and opinion is unmeet for a wise man. I know that many count it as an oracle, but it appeareth sufficiently hereby that they judge amiss, because by this means men should abstain from all punishments, neither were any wicked fact any longer to be corrected. 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 [? ? ?
? 271 "Ignominosam," ignominious.
163
Acts 5:29-33
? 31. Him has God lifted up. Therefore the apostles do signify that whatsoever the wicked do go about, it did not hinder and keep back Christ from fulfilling his function which was enjoined him by his Father. The right hand of God is taken for his power. Neither is the same metaphor used in this place, which we had before, chapter 2, and which is common elsewhere, when Christ is said to be lift up unto the right hand of the Father; but the meaning of this place is, that Christ, which was slain by the hand of men, was lifted up on high by the power of God, that he might bear rule over angels and men. And this seemeth secretly to be set against all the enterprises of Satan and the world; as if he should say that they shall have no good success, because they shall never climb so high as to hinder the hand of God, whereby he hath both wrought mightily already in his only begotten Son, neither will he ever cease to work. Yet the end is added also, that he may be a captain and Savior. For so often as God did put his people in hope of salvation, he was wont to promise a prince or a king, by whose hand he would restore all things. The apostles do testify that this principality was granted to Christ. Notwithstanding they do more plainly express his office by the other adjunct. 272 The sum is this, that Christ is placed in the highest degree of honor, that he may govern the people of God, and not that only, but that he may show himself to be a saving captain, or the author of salvation.
To give repentance. They show in this place how Christ reigneth to save the people, to wit, when he bringeth his own to repentance, and doth reconcile them unto God through the remission of sins. Furthermore, we know that the sum of the gospel is contained in these two things. Wherefore the apostles do not only stand upon the defense of their cause, but they preach the office of Christ plentifully, 273 that they may win even some of the mortal enemies of Christ, 274 if it may be. Furthermore, we have declared before what the word repentance doth signify, to wit, that it is an inward turning of man unto God, which showeth itself afterwards by external works. For Christ giveth us the Spirit of regeneration for this cause, that he may renew us inwardly; to the end that a new life may afterward follow the newness of the mind and heart. And if it belong to Christ to give repentance, then it followeth that it is not a thing which is in man's power. And surely, seeing that it is a certain wonderful reformation, (or fashioning again,) which maketh us new creatures, repaireth in us the image of God, bringeth us out of the bondage of sin unto the obedience of righteousness; it is a thing as impossible for men to convert themselves as to create themselves. Repentance is, I grant, a voluntary conversion, but whence have we this will, save only because God changeth our heart, that it may be made fleshy of a stony heart; flexible, of hard and stubborn; and, finally, righteous of wicked, (Ezekiel 11:19. ) And this cometh to pass when Christ regener-
? 272 "Epitheto," epithet.
273 "Luculenter," clearly.
274 "Pietatis," of piety.
164
Acts 5:29-33
? ateth thus by his Spirit. Neither is this given in a moment, but it must be increased daily during our whole life, until we be fully joined to God; which shall be then when we have put off our flesh.
This is, indeed, the beginning of repentance, when a man, who before was turned away from God, renounceth the world and himself, and doth purpose to lead a new life. But because when we have entered the way, we are far from the mark, we must needs go forward con- tinually. We have 275 a both through the benefit of Christ. For as he beginneth repentance in us, so doth he also give us perseverance. This is an inestimable grace; but it should do us but a little good, unless it were coupled with forgiveness of sins. For Christ doth both find us the enemies of God at the first, and also there are always vices remaining in us, which cause disagreement between him and us; so that he may justly be offended with us, rather than merciful unto us. And therein doth our righteousness consist, if God do not impute our sins unto us. Therefore, this latter grace must never be separated from them. Yea, rather the gospel shall be lame 276 and corrupt, unless it consist upon [of] these two members, that is, unless men be taught that they are reconciled to God by Christ by the free imputation of righteousness, and that they are fashioned again unto newness of life by the Spirit of regen- eration. So that we understand briefly how we must obtain salvation in Christ.
32. And we are his witnesses. After that they have declared that their doctrine came from God, they descend now unto the other part that they speak as they were commanded by God, lest they seem to attempt anything unadvisedly. For this also was a necessary defense, as it is for all the ministers of the gospel, to wit, that they make this openly known to all men that they teach nothing but that which they have received of God. Secondly, that they are called hereunto, so that they cannot avoid the necessity of teaching, unless they will resist God. Luke putteth words in this place, instead of things, according to the Hebrew phrase. Although if any man had rather understand it of the speech itself, I do not deny but that it may be so. The sum is, seeing they are brought forth by God to be witnesses, they may not give back, 277 but they must publish things which he hath commanded.
And also the Spirit. They confirm their calling by the effect; for this was a seal to approve their doctrine, seeing that God gave the Holy Spirit to those which believed. Forasmuch, as it appeared manifestly by this, that he allowed the faith of the gospel, and it was acceptable to him. In that they say to those which obey him, I refer it unto Christ, as if they should have said, those which believe in Christ are plentifully rewarded for their obedience. Therefore God will have Christ obeyed. Wherefore even our ministry doth please him in that thing. Yet here may a question be moved, Seeing that we have saith by the revelation of the Spirit,
? 275 "Consequimur," obtain.
276 "Mutilum," mutilated.
277 "Tergiversari," turn their back, backslide.
165
Acts 5:29-33
? how is it said in this place, that the same is given after faith? I answer, that the gift of tongues, of prophecy, of interpretation, of healing, and such like, are spoken of in this place, wherewith God did beautiful his Church. As Paul saith, where he asketh the Galatians, whether they received the Spirit by the law, or by the hearing of faith, (Galatians 3:2. ) Therefore the illumin- ation of the Spirit goeth before faith, because it is the cause thereof; but there follow other graces afterward, that we may go forward, according to that, "To him that hath shall be given," (Matthew 13:12. ) And if we will be enriched every now and then with new gifts of the Spirit, let us hold out unto God the lap of faith. 278 But the reward wherewith our want of faith is rewarded at this day is far unlike; 279 for the most part being destitute of the Spirit of God doth neither see nor understand anything.
33. They were cut in sunder. The priests ought to have been thoroughly moved, though they had had hearts of iron, but they burst. 280 Whence we gather that no reasons can prevail with the reprobate, to bring them unto the obedience of Christ; for unless God speak within, the outward doctrine shall be able to do nothing else but to beat the ears. The apostles were able so to overcome their enemies, that they should not have had one word to say; but their fury was so untamed, and unbridled that they do rather go mad. Yet we must therewithal note the force of the word, because although the reprobate are not thereby changed, that they may become better, yet it pierceth into their hearts, so that it urgeth their consciences; for thence springeth their fury, because they saw themselves 281 urged by their judge. They would gladly mock all the gospel, as they attempt whatsoever they can, that they may count it as nothing; but there is in the same a certain hidden majesty, which driveth away mightily all their delicacy. 282 And chiefly when they are cited by the sound of the trumpet to appear before the judgment-seat of God, then appeareth their madness and fury.
? ? 278 279 day 280 281 282
"Fidei sinum aperiamus Deo," let us open a bosom of faith to God.
"Sed longe diversum praemium hodie reportat nostra incredulitas," but our incredulity in the present receiveth a very different recompence.
"Sed rumpuntur," but they burst (with rage. )
"Se sentiunt," they feel themselves.
"Quae omnes illorum delicias violenter discutit," which, with a strong hand, dispels all their delights.
166
Acts 5:34-39
? ? Acts 5:34-39
? 34. And a certain Pharisee, named Gamaliel, a doctor of the law, precious to all the people, rising in the council, commanded the apostles to be carried out a little space. 35. Then he said unto them, Men of Israel, take heed to yourselves, what ye intend to do touching these men. 36. For before these days there arose one Theudas, saying, that he was some great man, to whom consented a number of men, about four hundred, who perished; and they were all scattered abroad which had obeyed him, and were brought to nought. 37. After him arose one Judas of Galilee, in the days of the tribute, and led away much people after him, and he likewise perished; and all which had obeyed him were scattered abroad. 38. Now, therefore, I say unto you, Abstain from these men, and let them alone; for if this counsel or this work be of men, it shall come to nought: 39. But if it be of God, you cannot destroy it; lest, at any time, ye be found to fight with God.
? ? ? 34. Luke showeth now after what manner God brought to nought the fury of the wicked. They were purposed to put the apostles to death; Gamaliel standeth up amidst them, to break off that mad consultation. Furthermore, he noteth the circumstances, to the end we may know how it could be, that one man could prevail so much against so many. He saith he was a Pharisee which sect was in great estimation, as we know. He saith that he was in price, or honored amongst the people; and they feared the people. Hereby it cometh to pass that they are the more afraid to do any thing contrary to his mind. So God doth oftentimes set sudden terrors against his enemies, (when they look not for them,)to stay their violence. Furthermore, Gamaliel commandeth the apostles to go aside, lest they should be the more emboldened by his words. For we must not think that he spake thus, because he did allow 283 the doctrine of the gospel, or that he meant to defend the same; but because he saw all the rest inflamed with fury, he being a man moderate and courteous, doth with sober speech temper that excess.
But if we consider all things well, this judgment and opinion is unmeet for a wise man. I know that many count it as an oracle, but it appeareth sufficiently hereby that they judge amiss, because by this means men should abstain from all punishments, neither were any wicked fact any longer to be corrected. 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.
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? 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.
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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.
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315
316
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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.
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? 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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? ? 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 [? ? ?
