Undoubtedly the Church had but small rest before, neither was it free from the
vexation
of the wicked; but the Lord spared his for a time, that they might have some liberty, and now they began to be sorer set on.
Calvin Commentary - Acts - b
) But whatsoever come of it, yet must we not spare the wicked, but we must keep them down mightily, although they could pour out all the furies of hell.
And it is certain
? 472 "Infestis clamoribus," hostile clamor.
236
that those which will flatter the wicked do not respect the fruit, 473 but are faint-hearted through fear of danger. But as for us, howsoever we have no such success as we could wish, let us know that courage in defending the doctrine of godliness is a sweet-smelling sacrifice to God.
55. Forasmuch as he was full. We cannot almost express into what straits the servant of Christ was brought, when he saw himself beset round with raging enemies; the goodness of his cause was oppressed, partly with false accusations and malice, partly with violence and outrageous outcries; he was environed with stern countenances on every side; he himself was haled unto a cruel and horrible kind of death; he could espy succor and ease no where. Therefore, being thus destitute of man's help, he turneth himself toward God. We must first note this, that Stephen did look unto God, who is the judge of life and death, (turning his eyes from beholding the world,) when he was brought into extreme despair of all things, whilst that there is nothing but death before his eyes. This done, we must also add this, that his expectation was not in vain, because Christ appeared to him by and by. Although Luke doth signify, that he was now armed with such power of the Spirit as could not be overcome, so that nothing could hinder him from beholding the heavens; therefore Stephen looketh up toward heaven, that he may gather courage by beholding Christ; that dying he may tri- umph gloriously, having overcome death. But as for us, it is no marvel if Christ do not show himself to us, because we are so set and tied upon the earth. Hereby it cometh to pass, that our hearts fail us at every light rumor of danger, and even at the falling of a leaf. And that for good causes; for where is our strength but in Christ? But we pass over the heavens, as if we had no help any where else, save only in the world, Furthermore, this vice can be redressed by no other means than if God lift us up by his Spirit, being naturally set upon the earth. Therefore, Luke assigneth this cause, why Stephen looked up steadfastly toward heaven, because he was full of the Spirit. We must also ascend into heaven, having this Spirit to be our director and guide, so often as we are oppressed with troubles. And, surely, until such time as he illuminate us, our eyes are not so quick of sight, that they can come unto heaven. Yea, the eyes of the flesh are so dull, that they cannot ascend into heaven.
He saw the glory of God. Luke signifieth, as I have said, that Christ appeared forthwith to Stephen so soon as he lifted up his eyes towards heaven. But he telleth us before, that he had other eyes given him than the fleshly eyes, seeing that with the same 474 he flieth up unto the glory of God. Whence we must gather a general comfort, that God will be no less present with us, if, forsaking the world, all our senses strive to come to him; not that he ap- peareth unto us by any external vision, as he did to Stephen, but he will so reveal himself
473 "Qui impiorum aures deliciis mulceri volunt, non tam respicere profectum," who would pour soothing wrods into the ears of the wicked, look not so much to their profit.
474 "Quorum perspicacia," by their perspicacity.
237
Acts 7:54-58
? ? Acts 7:54-58
? unto us within, that we may indeed feel his presence. And this manner of seeing ought to be sufficient for us, when God doth not only, by his power and grace, declare that he is nigh at hand, but doth also prove that he dwelleth in us.
56. Behold, I see the heavens. God meant not only privately to provide for his servant, but also to wring and torment his enemies; as Stephen doth courageously triumph over them, when he affirmeth plainly that he saw a miracle. And here may a question be moved, how the heavens were opened? For mine own part, I think that there was nothing changed in the nature of the heavens; but that Stephen had new quickness of sight granted him, which pierced through all lets, even unto the invisible glory of the kingdom of heaven. For admit we grant that there was some division or parting 475 made in heaven, yet man's eye could never reach so far. Again, Stephen alone did see the glory of God. For that spectacle was not only hid from the wicked, who stood in the same place, but they were also so blinded within themselves, that they did not see the manifest truth. 476 Therefore, he saith that the heavens are opened to him in this respect, because nothing keepeth him from beholding the glory of God. Whereupon it followeth that the miracle was not wrought in heaven, but in his eyes. Wherefore, there is no cause why we should dispute long about any natural vision; because it is certain that Christ appeared unto him not after some natural manner, but after a new and singular sort. And I pray you of what color was the glory of God, that it could be seen naturally with the eyes of the flesh? Therefore, we must imagine nothing in this vision but that which is divine. Moreover, this is worth the noting, that the glory of God appeared not unto Stephen wholly as it was, but according to man's capacity. For that infiniteness cannot be comprehended with the measure of any creature.
The Son of man standing. He seeth Christ reigning in that flesh wherein he was abased; so that in very deed the victory did consist in this one thing. Therefore, it is not superfluous in that Christ appeareth unto him, and for this cause doth he also call him the Son of man, as if he should say, I see that man whom ye thought ye had quite extinguished by death en- joying the government of heaven; therefore, gnash with your teeth as much as you list: there is no cause why I should fear to fight for him even unto blood, who shall not only defend his own cause, but my salvation also. Notwithstanding, here may a question be moved, why he saw him standing, who is said elsewhere to sit? Augustine, as he is sometimes more subtle than needs, saith, "that he sitteth as a judge, that he stood then as an advocate. " For mine own part, I think that though these speeches be diverse, yet they signify both one thing. For neither sitting, nor yet standing, noteth out how the body of Christ was framed; but this is referred unto his power and kingdom. For where shall we erect him a throne, that he may
? 475 "Scissuram," rent or opening.
476 "Apertam veritatis lucem," the open light of truth.
238
Acts 7:54-58
? sit at the right hand of God the Father, seeing God doth fill all things in such sort, that we ought to imagine no place for his right hand?
Therefore, the whole text is a metaphor, when Christ is said to sit or stand at the right hand of God the Father, and the plain meaning is this, that Christ hath all power given him, that he may reign in his Father's stead in that flesh wherein he was humbled, and that he may be next him. And although this power be spread abroad through heaven and earth, yet some men imagine amiss that Christ in every where in his human nature. For, though he be contained in a certain place, yet that hindereth no whit but that he may and doth show forth his power throughout all the world. Therefore, if we be desirous to feel him present by the working of his grace, we must seek him in heaven; as he revealed himself unto Stephen there. Also, some men do affirm ridiculously out of this place, that he drew near unto Stephen that he might see him. 477 For we have already said, that Stephen's eyes were so lifted up by the power of the Spirit, 478 that no distance of place could hinder the same. I confess, indeed, that speaking properly, that is, philosophically, there is no place above the heavens. But this is sufficient for me, that it is perverse doting to place Christ any where else save only in heaven, and above the elements of the world.
57. Crying with a loud voice. This was either a vain show of zeal, as hypocrites are almost always pricked forward with ambition to break out into immoderate heat; as Caiaphas when he heard Christ say thus, After this ye shall see the Son of man, etc. , did rent his clothes in token of indignation, as if it were intolerable blasphemy; or else certainly the preaching of the glory of Christ was unto them such a torment, that they must needs burst through madness. And I am rather of this mind; for Luke saith afterward, that they were carried vi- olently, as those men which have no hold of themselves use to leap out immoderately. 479
58. They stoned. God had appointed this kind of punishment in the law for false prophets, as it is written in the 13th chapter of Deuteronomy; but God doth also define there who ought to be reckoned in that number; to wit, he which doth attempt to bring the people unto strange gods; therefore the stoning of Stephen was both unjust and also wicked, because he was unjustly condemned; so that the martyrs of Christ must suffer like punishment with the wicked. It is the cause alone which maketh the difference; but this difference is so highly esteemed before God and his angels, that the rebukes of the martyrs 480 do far excel all glory of the world. Yet here may a question be moved, How it was lawful for the Jews to stone Stephen, who had not the government in their hands? For in Christ's cause they answer, It is not lawful for us to put any man to death. I answer, that they did this violently and in an
? 477 "Ut videri posset ab eo," that he might be seen by him.
478 "Per fidem," through faith, omitted.
479 "Subito et intemperanter prosilire," break out suddenly and intemperately.
480 "Martyrum probra," the ignominy.
239
Acts 7:54-58
? uproar. And whereas the president did not punish this wickedness, it may be that he winked at many things, 481 lest they should bring that hatred upon his own head which they bare against the name of Christ. We see that the Roman presidents did chiefly wink at the civil discords of that nation, even of set purpose; that when one of them had murdered another, 482 they might the sooner be overcome afterward.
? ? 481 "In populo turbulento et prope indomito," in a turbulent and almost untameable people, omitted.
482 "Ut mutuo confecti," that having mutually destroyed each other.
240
Acts 7:58-61
? ? Acts 7:58-61
? And the witnesses laid down their clothes at a young man's feet, named Saul. 59. And they stoned Stephen, calling on, and saying, Lord Jesus, receive my spirit. 60. And he kneeled down, and cried with a loud voice, Lord, lay not this sin to their charge. And when he had said thus, he fell on sleep. 61. And Saul consented [was consenting] to his death.
? ? ? And the witnesses. Luke signifieth, that even in that tumult they observed some show of judgment. This was not commanded in vain that the witnesses should throw the first stone; because, seeing they must commit the murder with their own hands, many are holden with a certain dread, who otherwise are less afraid to cut the throats of the innocent with perjury of the tongue. But in the mean season, we gather how blind and mad the un- godliness of these witnesses was, who are not afraid to imbrue their bloody hands with the blood of an innocent, who had already committed murder with their tongues. Whereas he saith, that their clothes were laid down at the feet of Saul, he showeth that there was no let in him, but that being cast into a reprobate sense he might have perished with the rest. 483 For who would not think that he was a desperate, [desperado,] who had infected his youth with such cruelty? 484 Neither is his age expressed to lessen his fault, as some unskillful men go about to prove; for he was of those years, that want of knowledge could no whit excuse him. And Luke will shortly after declare, that he was sent by the high priest to persecute the faithful. Therefore he was no child, he might well be counted a man. Why, then, is his youth mentioned? That every man may consider with himself what great hurt he might have done in God's Church, unless Christ had bridled him betimes. And therein appeareth a most notable token both of God's power and also of his grace, in that he tamed a fierce and wild beast in his chief fury, even in a moment, and in that he extolled a miserable murderer so highly who through his wickedness was drowned almost in the deep pit of hell.
59. Calling on. Because he had uttered words enough before men, though in vain, he turneth himself now unto God for good causes, and armeth himself with prayer to suffer all things. For although we have need to run unto God's help every minute of an hour during our whole warfare, yet we have greatest need to call upon God in the last conflict, which is the hardest.
And Luke expresseth again how furious mad they were, because their cruelty was not assuaged even when they saw the servant of Christ praying humbly. Furthermore, here is
483 "Per eum non stetisse quominus in sensum reprobum conjectus, cum aliis periret," that it was not owing to himself that he did not fall into a reprobate mind, and perish with the rest (of the Jews. )
484 "Tirocenio," training.
241
? Acts 7:58-61
? set down a prayer of Stephen having two members. In the former member, where he com- mendeth his spirit to Christ, he showeth the constancy of his faith. In the other, where he prayeth for his enemies, he testifieth his love towards men. Forasmuch as the whole perfection of godliness consisteth upon [of] these two parts, we have in the death of Stephen a rare example of a godly and holy death. It is to be thought that he used many more words, but the sum tendeth to this end.
Lord Jesus. I have already said, that this prayer was a witness of confidence; and surely the courageousness and violentness 485 of Stephen was great, that when as he saw the stones fly about his ears, wherewith he should be stoned by and by; when as he heareth cruel curses and reproaches against his head, he yet stayeth himself meekly 486 upon the grace of Christ. In like sort, the Lord will have his servants to be brought to nought as it were sometimes, to the end their salvation may be the more wonderful, And let us define this salvation not by the understanding of our flesh, 487 but by faith. We see how Stephen leaneth not unto the judgment of the flesh, but rather assuring himself, even in very destruction, that he shall be saved, he suffereth death with a quiet mind. For undoubtedly he was assured of this, that our life is hid with Christ in God, (Colossians 3:3. )
Therefore, casting off all care of the body, he is content to commit his soul into the hands of Christ. For he could not pray thus from his heart, unless, having forgotten this life, he had cast off all care of the same.
It behoveth us with David (Psalm 31:6) to commit our souls into the hands of God daily so long as we are in the world, because we are environed with a thousand deaths, that God may deliver our life from all dangers; but when we must die indeed, and we are called thereunto, we must fly unto this prayer, that Christ will receive our spirit. For he commended his own spirit into the hands of his Father, to this end, that he may keep ours for ever. This is an inestimable comfort, in that we know our souls do not wander up and down 488 when they flit out of our bodies, but that Christ receiveth them, that he may keep them faithfully, if we commend them into his hands. This hope ought to encourage us to suffer death pa- tiently. Yea, whosoever commendeth his soul to Christ with an earnest affection of faith, he must needs resign himself wholly to his pleasure and will. And this place doth plainly testify that the soul of man is no vain blast which vanisheth away, as some frantic fellows imagine dotingly, 489 but that it is an essential spirit which liveth after this life. Furthermore, we are
? 485 "Animi magnitudo," magnanimity.
486 "Secure," securely.
487 "Non carnis nostrae sensu," not by our carnal senses.
488 "Fortuito," fortuitously.
489 "Ut quidam phrenetici delirant," as some phrenzied persons rave.
242
taught hereby that we call upon Christ rightly and lawfully, because all power is given him of the Father, for this cause, that all men may commit themselves to his tuition. 490
60. Kneeling down, he cried. This is the other part of his prayer, wherein he joineth the love of men with faith in Christ; and surely if we desire to be gathered to Christ for our sal- vation, we must put on this affection. Whereas Stephen prayeth for his enemies, and those most deadly, and even in the very instant when their cruelty might provoke him unto desire of revenge, he declareth sufficiently what affection he beareth toward all other men.
And we know that we are all commanded 491 to do the same which Stephen did; 492 but because there is nothing more hard than so to forgive injuries, that we will wish well to those who would have us undone, (Matthew 5:43, 44;) therefore we must always set Stephen before our eyes for an example. He crieth indeed with a loud voice, but he maketh show of nothing before men which was not spoken sincerely and from the heart, as God himself doth witness. Yet he crieth aloud, that he may omit nothing which might serve to assuage the cruelty of the enemies. The fruit appeared not forthwith, yet undoubtedly he prayed not in vain; and Paul is unto us a sufficient testimony 493 that this sin was not laid to all their charges. I will not say as Augustine, that unless Stephen had prayed the Church should not have had Paul; for this is somewhat hard; only I say this, that whereas God pardoned Paul, it appeareth thereby that Stephen's prayer was not in vain. Here ariseth a question, how Stephen prayeth for those which he said of late did resist the Holy Ghost; but this seemeth to be the sin against the Spirit which shall never be forgiven? We may easily answer, that that is pronounced generally of all which belongeth to many everywhere; therefore, he called not the body of the people rebellious in such sort that he exempted none. Again, I have declared before what manner of resisting he condemned in that place; for it followeth not by and by, that they sin against the Holy Ghost who resist him for a time. When he prayeth that God will not lay the sin to their charge, his meaning is, that the guiltiness may not remain in them.
And when he had said thus, he fell on sleep. This was added, that we may know that these words were uttered even when he was ready to yield up the ghost, which is a token of won- derful constancy; also this word sleep noteth a meek kind of death. Now, because he made this prayer when he was at the point of death, he was not moved with any hope of obtaining pardon, to be so careful to appease his enemies, but only that they might repent. When this word sleep is taken in the Scripture for to die, it must be referred unto the body, lest any man imagine foolishly with unlearned men, that the souls do also sleep.
Acts 7:58-61
? ? ? ? 490 "Un ejus fidem," to his faith.
491 "A Christo," by Christ, omitted.
492 "Quod autem Stephanum fecisse narrat Lucas," which Luke relates that Stephen did.
493 "Illustre documentum," an illustrious proof.
243
CHAPTER 8
In this history we may first see the state of the godly in this world, to wit, that they are like sheep appointed to be slain, as it is in the Psalm, (Psalm 44:22;) and especially when the Lord letteth loose the bridle to his enemies, that they may put that cruelty in execution which they have in mind conceived. Secondly, here is set down the end of persecutions, to wit, that they are so far from breaking off the course of the gospel, that they are rather made helps to further the same through the wonderful counsel of God. Like as it was a manifest miracle, that the scattering abroad, mentioned by Luke, gathered many unto the unity of faith who were estranged from God before. Now, let us consider every thing in order.
Chapter 8
? 244
Acts 8:1-4
? ? Acts 8:1-4
? 1. And at that day there was great persecution raised against the church which was at Jerusalem. Therefore they were all scattered abroad throughout all regions of Judea and Samaria, except the apostles. 2. And religious men dressed Stephen together, and they mourned sore for him. 3. But Saul made havock of the church, and, entering into houses, and drawing thence men and women, he cast them into prison. 4. And they being dis- persed, did go about preaching the word of God.
? ? ? 1. At that day. The persecution began at Stephen, after that, when their madness was thereby set on fire, it waxed hot against all, both one and other. For the wicked are like brute beasts, for when they have once tasted blood they are more desirous thereof, and become more cruel through committing murder. For Satan, who is the father of all cruelty, doth first take from them all feeling of humanity when they are once imbrued with innocent blood; that done, he stirreth up in them an unquenchable thirsting after blood, whence those violent assaults to commit murder come; so that when they have once begun, they will never make an end with their will. Moreover, when they have power once granted them to do hurt, their boldness increaseth in tract of time, so that they are carried headlong more immoderately, which thing Luke also noteth when he saith, The persecution was great.
Undoubtedly the Church had but small rest before, neither was it free from the vexation of the wicked; but the Lord spared his for a time, that they might have some liberty, and now they began to be sorer set on.
These things must be applied unto our time also. If the furiousness of our enemies seem at any time to be as it were fallen on sleep, so that it casteth not out flames far, let us know that the Lord provideth for our weakness; yet, let us not in the mean season imagine that we shall have continual truce, but let us be in readiness to suffer sorer brunts, as often as they shall break out suddenly. Let us also remember, that if at any time the constancy of one man have whetted the cruelty of our enemies, the blame of the evil is unjustly ascribed to him. For Luke doth not defame Stephen, 494 when as he saith, that by means of him the Church was sorer vexed than before; but he rather turneth this to his praise, because he did valiantly, as the standard-bearer, encourage others with his example to fight courageously. When he calleth it the Church which was at Jerusalem, his meaning is not that there were Churches elsewhere, but he passeth over unto these things which ensued thereupon. For whereas there was but this one only body of the godly in all the world, it was rent in pieces through flight; yet there sprung up more Churches by and by of those lame members which
494 "Neque enim Stephanum ignominia notat Lucas," for Luke does not fix a stigma on Stephen.
245
? Acts 8:1-4
? were dispersed here and there, and so the body of Christ was spread abroad far and wide, whereas it was before shut up within the walls of Jerusalem,
They were all scattered abroad. It is certain that they were not all scattered abroad, but the Scripture useth an universal note, for that which we say, Every where or abroad. 495 The sum is this, that not only a few were in danger; because the cruelty of the enemies raged throughout the whole Church. Many do oftentimes take themselves to their feet, through faintness of heart, even when they hear any light rumor, but these are in another case. For they fled not unadvisedly, being discouraged, 496 but because they saw no other means to pacify the fury of the adversaries. And he saith, that they were scattered not only through divers places of Judea, but that they came even unto Samaria; so that the middle wall began to be pulled down, which made division between the Jews and the Gentiles, (Ephesians 2:14. ) For the conversion of Samaria was, as it were, the first fruits of the calling of the Gentiles. For although they had circumcision, as had the people of God, yet we know that there was great dissension, and that not without great cause, forasmuch as they had in Samaria only a forged worship of God, as Christ affirmeth, because it was only an unsavory emulation. 497 Therefore God set open the gate for the gospel then, that the scepter of Christ, sent out of Jerusalem, might come unto the Gentiles. He exempteth the apostles out of this number, not that they were free from the common danger, but because it is the duty of a good pastor to set himself against the invasions of wolves for the safety of his flock.
But here may a question be asked, forasmuch as they were commanded to preach the gospel throughout the whole world, (Mark 16:16,) why they stayed at Jerusalem, even when they were expelled thence with force and hand? I answer, that seeing Christ had commanded them to begin at Jerusalem, they employed themselves there until such time as being brought into some other place by his hand, they might know, for a surety, that he was their guide. And we see how fearfully they proceeded to preach the gospel; not that they foreslowed [shunned] that function which was enjoined them, but because they were amazed at a new and unwonted thing. Therefore, seeing they see the gospel so mightily resisted at Jerusalem, they dare go to no other place until such time as they have broken that first huge heap of straits. Assuredly, they provide neither for their ease, nor yet for their own commodities either for being void of care by staying at Jerusalem; for they have a painful charge, they are continually amidst divers dangers they encounter with great troubles. Wherefore, un- doubtedly, they are purposed to do their duty; and especially, whereas they stand to it when all the rest fly, that is an evident testimony of valiant constancy. If any man object that they
? 495 "Vulgo," commonly.
496 "Consternati," in consternation.
497 "Insipida. . . aemulatio," an insipid, senseless rivalship.
246
Acts 8:1-4
? might have divided the provinces amongst them, that they might not all have been occupied in one place, I answer, that Jerusalem alone had business enough for them all.
In sum, Luke reckoneth up this as a thing worthy of praise, that they followed not the rest into voluntary exile to avoid persecution; and yet he doth not reprehend the flight of those men whose state was more free. For the apostles did consider what particular thing their calling had; to wit, that they should keep their standing, seeing the wolves did invade the sheepfold. The rigor of Tertullian, and such like, was too great, who did deny indifferently that it is lawful to fly for fear of persecution. Augustine saith better, who giveth leave to fly in such sort that the churches, being destitute of their pastors, be not betrayed into the hands of the enemies. This is surely the best moderation, which beareth neither too much with the flesh, neither driveth those headlong to death who may lawfully save their lives. Let him that is disposed read the 180th Epistle to Honoratus.
That I may return to the apostles, if they had been scattered here and there with fear of persecution, even at the beginning, all men might have rightly called them hirelings. How hurtful and filthy had the forsaking of the place been at the present time? How greatly would it have discouraged the minds of all men? What great hurt should they have done with their example among the posterity? It shall sometimes so fall out indeed, that the pastor may also fly; that is, if they invade him alone, if the laying waste of the Church be not feared if he be absent. 498 But and if both his flock and he have to encounter with the adversary, he is a treacherous forsaker of his office if he stand not stoutly to it even until the end. Private persons have greater liberty.
2. They dressed Stephen. Luke showeth, that even in the heat of persecution the godly were not discouraged, but being always zealous, they did those duties which did belong to godliness. Burial seemeth to be a matter of small importance; rather than they will foreslow [neglect] the same, they bring themselves in no small hazard of life. And as the circumstance of time doth declare, that they contemned death valiantly, so again, we gather thereby that they were careful to do this thing not without great and urgent cause. For this served greatly to exercise their faith, that the body of the holy martyr should not be left to the wild beasts, in whom Christ had triumphed nobly according to the glory of his gospel. Neither could they live to Christ, unless they were ready to be gathered unto Stephen into the society of death. Therefore the care they had to bury the martyr was unto them a meditation unto in- vincible constancy of professing the faith. Therefore they sought not in a superfluous matter, with an unadvised zeal, to provoke their adversaries. Although that general reason, which ought always and every where to be of force amongst the godly, was undoubtedly of great weight with them. For the rite of burying doth appertain unto the hope of the resurrection, as it was ordained by God since the beginning of the world to this end.
? 498 "Propter ejus absentiam," on account of his absence.
247
Acts 8:1-4
? Wherefore, this was always counted cruel barbarism to suffer bodies to lie unburied willingly. Profane men did not know why they should account the rite of burial so holy; but we are not ignorant of the end thereof, to wit, that those which remain alive may know that the bodies are committed to the earth as to a prison, 499 until they be raised up thence. Whereby it appeareth that this duty is profitable rather for those which are alive than those which are dead. Although it is also a point of our humanity to give due honor to those bodies to which we know blessed immortality to be promised.
They made great lamentation. Luke doth also commend their profession of godliness and faith in their lamentation. For a doleful and unprosperous end causeth men, for the most part, to forsake those causes wherein they were delighted before. But, on the other side, these men declare by their mourning, that they are no whit terrified with the death of Stephen from standing stoutly in the approbation of their cause; considering therewithal what great loss God's Church suffered by the death of one man. And we must reject that foolish philosophy which willeth all men to be altogether blockish that they may be wise. It must needs be that the Stoics were void of common sense who would have a man to be without all affection. Certain mad fellows would gladly bring in the same dotings into the Church at this day, and yet, notwithstanding, although they require an heart of iron of other men, there is nothing softer or more effeminate than they. They cannot abide that other men should shed one tear; if anything fall out otherwise than they would wish, they make no end of mourning. God doth thus punish their arrogancy jestingly, (that I may so term it,) seeing that he setteth them to be laughed at even by boys. But let us know that those affections which God hath given to man's nature are, of themselves, no more corrupt than the author himself; but that they are first to be esteemed according to the cause; secondly, if they keep a mean and moderation. Surely that man which denieth that we ought to rejoice over the gifts of God is more like a block than a man; therefore, we may no less lawfully sorrow when they be taken away. And lest I pass the compass of this present place, Paul doth not altogether forbid men mourning, when any of their friends are taken away by death, but he would have a difference between them and the unbelievers; because hope ought to be to them a comfort and a remedy against impatience. For the beginning of death caused us to sorrow for good causes; but because we know that we have life restored to us in Christ, we have that which is sufficient to appease our sorrow. In like sort, when we are sorry that the Church is deprived of rare and excellent men, there is good cause of sorrow; only we must seek such comfort as may correct excess.
3. But Saul. We must note two things in this place, how great the cruelty of the adversar- ies was, and how wonderful the goodness of God was, who vouchsafed to make Paul a pastor of so cruel a wolf. For that desire to lay waste the Church wherewith he was incensed did
? 499 "Velut in custodiam," as it were in custody.
248
Acts 8:1-4
? seem to cut away all hope. Therefore his conversion was so much the more excellent after- ward. And it is not to be doubted but that this punishment was laid upon him by God, after that he had conspired to put Stephen to death, together with the other wicked men, that he should be the ringleader of cruelty. For God doth oftentimes punish sins more sharply in the elect than in the reprobate.
4. And they were scattered abroad. Luke declareth in this place also, that it came to pass by the wonderful providence of God, that the scattering abroad of the faithful should bring many unto the unity of faith; thus doth the Lord use to bring light out of darkness, and life out of death. For the voice of the gospel, which was heard heretofore in one place only, doth now sound everywhere; in the mean season, we are taught by this example that we must not yield unto persecutions, but rather be encouraged unto valiantness; for, when the faithful flee from Jerusalem, they are not afterward discouraged either with exile or with their present miseries, or with any fear, that they degenerate into slothfulness; 500 but they are as ready to preach Christ even in the midst of their calamity as if they had never suffered any trouble. Moreover, Luke seemeth to note that they led a wandering life in that they changed their lodgings often. Therefore, if we desire to be counted their brethren, let us prick forward ourselves so diligently, that no fear or bitterness of cross discourage us, but that we go forward in showing forth the profession of faith; and that we never be weary of furthering the doctrine of Christ; for it is an absurd thing that exile and flight, which are the first exercises of mar- tyrdom, should make us dumb and fainthearted.
? ? 500 "Ad ignaviam vel tarditatem," unto sloth or cowardice.
249
Acts 8:5-13
? ? Acts 8:5-13
? 5. And when Philip came into the city of Samaria, he preached Christ to them. 6. And the multitude gave ear to those things which Philip spake, hearing with one consent, and seeing the signs which he showed. 7. For whereas many were possessed with unclean spirits, they came out, crying with a loud voice; and many that had the palsy, and which were lame, were healed; 8. So that there was great joy in that city. 9. And a man, named Simon, had been before in the city, exercising the art magic, and bewitching the people of Samaria, saying that he was some great man: 10. To whom they all gave heed, both small and great, saying, This man is the great power of God. 11. And they had given heed unto him, because they had been bewitched long time with his witchcraft. 12. But as soon as they believed Philip preaching concerning the kingdom of God, and in the name of Jesus Christ, they were baptized, both men and women. 13. And Simon himself believed, and being baptized, did cleave to Philip; and when he saw the signs and great powers which were done, he wondered.
? ? ? 5. Luke said that they all preached the Word of God, now he maketh mention of Philip alone, both because his preaching was more fruitful and effectual than the preaching of the rest, and also because there followed notable histories, which he will add afterward. He put the city of Samaria for the city Samaria which was laid waste by Hyrcanus, and built again by Herod, and called Sebaste. Read Josephus, in his Thirteenth and Fifteenth Books of An- tiquities. When he saith that Philip preached Christ, he signifieth that the whole sum of the gospel is contained in Christ. The other speech which he useth shortly after is more perfect; yet it all one in effect. He joineth the kingdom of God and the name of Christ together; but because we obtain this goodness through Christ, to have God to reign in us, and to lead an heavenly life, being renewed into spiritual righteousness, and dead to the world, therefore the preaching of Christ containeth this point also under it. But the sum is this, that Christ doth repair with his grace the world, being destroyed; which cometh to pass when he recon- cileth us to the Father. Secondly, when he regenerateth us by his Spirit, that the kingdom of God may be erected in us when Satan is put to flight. Moreover, whereas he declared before, that the apostles did not stir one foot from Jerusalem, it is to be thought that he speaketh of one of the seven deacons in this place, whose daughters did also prophesy.
6. And the multitude gave ear. Luke declareth how the Samaritans did embrace Philip's doctrine. For he saith that they heard, whereby they took some taste; there was also another prick whereby they were pricked forward, and that was miracles; at length there followed attentiveness. This is the right going forward unto faith; for those which refuse that doctrine which they have not heard, how is it possible that they should ever come unto faith, which cometh by hearing? (Romans 10:14. ) Therefore, whereas they were ready to hear, that was
250
Acts 8:5-13
? the first step unto reverence and attentiveness. And therefore it is no marvel if faith be so rare, and almost none in the world; for how many be there which vouchsafe to hearken when God speaketh? whereby it cometh to pass that the more part rejecteth the truth before they know the same, and have not so much as lightly tasted it. And as hearing is the beginning of faith, so it should not be sufficient of itself, unless the majesty of doctrine should also move the hearts. And surely, whosoever considereth that he hath to do with God, cannot hear him contemptuously when he speaketh; and the very doctrine which is contained in his word shall purchase authority for itself, so that attentiveness shall flow of itself from hearing. As touching miracles we know that there is a double use thereof; they serve to prepare us to hear the gospel, and to confirm us in the faith thereof. The adverb, with one accord, may be joined as well with hearing as with attentiveness. This latter doth like me better, that they were attentive with one accord; and therein doth Luke commend the force and efficacy of Philip's preaching, because a great number of men was suddenly won to hear attentively with one consent.
7. Unclean spirits. He toucheth certain kinds briefly, that we may know with what mir- acles they 501 were brought to attribute any authority to Philip. That crying wherewith the unclean spirits cried was a token of resistance. Wherefore this served not a little to set forth the power of Christ, that he did bind the devils with his commandment, though they resisted stubbornly.
8. The joy whereof he speaketh is a fruit of faith. For it cannot be but that so soon as we know that God will be favorable and merciful our minds shall be wrapt with incomparable joy, and such as doth far pass all understanding, (Philippians 4:7. )
9. A certain man named Simon. This was such a let that it might seem that the gospel could have no passage to come unto the Samaritans; for the minds of them all were bewitched with Simon's jugglings. And this amazedness was grown to some strength by reason of long space of time. Furthermore experience teacheth what a hard matter it is to pluck that error out of the minds of men which hath taken root through long continuance and to call them back unto a sound and right mind who are already hardened. Superstition made them more obstinate in their error, because they counted Simon not only as a prophet of God, but even as the Spirit of God.
10. For the surname, great power, tendeth to this end, that whatsoever should otherwise be divine might wax vile through this greatness. Therefore the power of Christ appeareth hereby more plainly, in that Philip brake through these lets; which thing Luke amplifieth,
11. When he saith that they were astonied, from the least to the greatest. For seeing all men, of what estate soever they were, were deluded, what entrance could the gospel have, especially since it was no mean seducing? for all their senses were besotted. And besides
? 501 "Samaritae," the Samaritans.
251
"I will be thy God, and the God of thy seed,"
502 "Non esse mirum aut insolens," that it is not strange or unusual.
503 "Simul," at the same time.
Acts 8:5-13
? that we see thereby how mighty the truth is, there is also set before us an example of constancy in Philip, who, though he saw no way, yet doth he set hand to the Lord's work with a valiant courage, waiting for the success which God should give. And thus must we do, we must valiantly attempt whatsoever the Lord commandeth, even when our endeavors seem to be vain. Furthermore, whereas Satan did bewitch the Samaritans, let us know that it is the common punishment of infidelity. All men are not bewitched, indeed, with the jugglings of enchanters, neither are there Simons everywhere, which can so seduce and deceive; but my meaning is, that it is no wonder, 502 if Satan do mock men diversely in the dark; for they are subject to all errors whosoever are not governed by the Spirit of God. Furthermore, when Luke saith that they were all seduced one with another, we are taught that neither wit, neither all that reason and wisdom which we have, are sufficient to avoid the craftiness of Satan withal. And surely we see in what foolish and doting errors they were entangled, who were counted in the world wiser than others.
The great power of God. Therefore Satan abused the name of God to deceive, which is the most pestilent kind of deceiving, so far is it from being any excuse. It hath been said before, that Simon did take to himself the name of the principal power of God, that he might suppress and surpass whatsoever was elsewhere divine, as the sun darkeneth all the stars with his light. This was wicked and ungodly profaning of the name of God. But we read of nothing which was done here, which is not done as yet daily; for men are bent to nothing more than to translate that to Satan which is proper to God. They pretend religion; but what did this pretense help the Samaritans? Therefore it goeth well with us when God setteth forth to us his power in Christ, and declareth therewith that we must not seek the same anywhere else, and doth discover the sleights and juggling casts of Satan, which we must avoid, to the end he may keep us still in himself.
12. When they had believed. That is the miracle whereof I spake because they heard Philip, who were altogether made astonied with the illusions of Simon; in that they were made partakers of the heavenly wisdom who were blockish and dull. So that they were, after a sort, brought from hell to heaven. Whereas baptism followed faith, it agreeth with Christ's institution, as concerning strangers, (Mark 16:47 [sic],) and those which were without. For it was meet that they should be engrafted into the body of the Church before they should receive the sign; but the Anabaptists are too foolish, whilst they endeavor to prove by these places that infants are not to be baptized. Men and women could not be baptized without making confession of their faith; but they were admitted unto baptism upon this condition, that their families might 503 be consecrated to God; for the covenant goeth thus:
? 252
Acts 8:5-13
? (Genesis 17:7. )
13. Simon also himself. He which had besotted the whole city with his witchery receiveth
the truth together with others. He which had boasted himself to be the principal power of God submitteth himself to God, [Christ; ] though he were brought to the knowledge of the gospel, not so much for his own sake alone, as for the whole country's sake, that that offense might be taken out of the way which might have hindered the unskillful. And to this end tendeth that which Luke setteth down afterward, that he wondered at the signs. For God meant to triumph over this man, whom the Samaritans counted a petit God; 504 which cometh to pass whilst he is enforced to give glory to the true miracles, after that his vain boasting is taken away. And yet he giveth not himself over sincerely to Christ; for then his ambition, and that wicked and profane account which he made of the gifts of God, should not break out. And yet I am not of their mind who think that he made only a semblance of faith, seeing he did not believe. Luke saith plainly that he believed, and the reason is added, Because he was touched with wondering.
? 472 "Infestis clamoribus," hostile clamor.
236
that those which will flatter the wicked do not respect the fruit, 473 but are faint-hearted through fear of danger. But as for us, howsoever we have no such success as we could wish, let us know that courage in defending the doctrine of godliness is a sweet-smelling sacrifice to God.
55. Forasmuch as he was full. We cannot almost express into what straits the servant of Christ was brought, when he saw himself beset round with raging enemies; the goodness of his cause was oppressed, partly with false accusations and malice, partly with violence and outrageous outcries; he was environed with stern countenances on every side; he himself was haled unto a cruel and horrible kind of death; he could espy succor and ease no where. Therefore, being thus destitute of man's help, he turneth himself toward God. We must first note this, that Stephen did look unto God, who is the judge of life and death, (turning his eyes from beholding the world,) when he was brought into extreme despair of all things, whilst that there is nothing but death before his eyes. This done, we must also add this, that his expectation was not in vain, because Christ appeared to him by and by. Although Luke doth signify, that he was now armed with such power of the Spirit as could not be overcome, so that nothing could hinder him from beholding the heavens; therefore Stephen looketh up toward heaven, that he may gather courage by beholding Christ; that dying he may tri- umph gloriously, having overcome death. But as for us, it is no marvel if Christ do not show himself to us, because we are so set and tied upon the earth. Hereby it cometh to pass, that our hearts fail us at every light rumor of danger, and even at the falling of a leaf. And that for good causes; for where is our strength but in Christ? But we pass over the heavens, as if we had no help any where else, save only in the world, Furthermore, this vice can be redressed by no other means than if God lift us up by his Spirit, being naturally set upon the earth. Therefore, Luke assigneth this cause, why Stephen looked up steadfastly toward heaven, because he was full of the Spirit. We must also ascend into heaven, having this Spirit to be our director and guide, so often as we are oppressed with troubles. And, surely, until such time as he illuminate us, our eyes are not so quick of sight, that they can come unto heaven. Yea, the eyes of the flesh are so dull, that they cannot ascend into heaven.
He saw the glory of God. Luke signifieth, as I have said, that Christ appeared forthwith to Stephen so soon as he lifted up his eyes towards heaven. But he telleth us before, that he had other eyes given him than the fleshly eyes, seeing that with the same 474 he flieth up unto the glory of God. Whence we must gather a general comfort, that God will be no less present with us, if, forsaking the world, all our senses strive to come to him; not that he ap- peareth unto us by any external vision, as he did to Stephen, but he will so reveal himself
473 "Qui impiorum aures deliciis mulceri volunt, non tam respicere profectum," who would pour soothing wrods into the ears of the wicked, look not so much to their profit.
474 "Quorum perspicacia," by their perspicacity.
237
Acts 7:54-58
? ? Acts 7:54-58
? unto us within, that we may indeed feel his presence. And this manner of seeing ought to be sufficient for us, when God doth not only, by his power and grace, declare that he is nigh at hand, but doth also prove that he dwelleth in us.
56. Behold, I see the heavens. God meant not only privately to provide for his servant, but also to wring and torment his enemies; as Stephen doth courageously triumph over them, when he affirmeth plainly that he saw a miracle. And here may a question be moved, how the heavens were opened? For mine own part, I think that there was nothing changed in the nature of the heavens; but that Stephen had new quickness of sight granted him, which pierced through all lets, even unto the invisible glory of the kingdom of heaven. For admit we grant that there was some division or parting 475 made in heaven, yet man's eye could never reach so far. Again, Stephen alone did see the glory of God. For that spectacle was not only hid from the wicked, who stood in the same place, but they were also so blinded within themselves, that they did not see the manifest truth. 476 Therefore, he saith that the heavens are opened to him in this respect, because nothing keepeth him from beholding the glory of God. Whereupon it followeth that the miracle was not wrought in heaven, but in his eyes. Wherefore, there is no cause why we should dispute long about any natural vision; because it is certain that Christ appeared unto him not after some natural manner, but after a new and singular sort. And I pray you of what color was the glory of God, that it could be seen naturally with the eyes of the flesh? Therefore, we must imagine nothing in this vision but that which is divine. Moreover, this is worth the noting, that the glory of God appeared not unto Stephen wholly as it was, but according to man's capacity. For that infiniteness cannot be comprehended with the measure of any creature.
The Son of man standing. He seeth Christ reigning in that flesh wherein he was abased; so that in very deed the victory did consist in this one thing. Therefore, it is not superfluous in that Christ appeareth unto him, and for this cause doth he also call him the Son of man, as if he should say, I see that man whom ye thought ye had quite extinguished by death en- joying the government of heaven; therefore, gnash with your teeth as much as you list: there is no cause why I should fear to fight for him even unto blood, who shall not only defend his own cause, but my salvation also. Notwithstanding, here may a question be moved, why he saw him standing, who is said elsewhere to sit? Augustine, as he is sometimes more subtle than needs, saith, "that he sitteth as a judge, that he stood then as an advocate. " For mine own part, I think that though these speeches be diverse, yet they signify both one thing. For neither sitting, nor yet standing, noteth out how the body of Christ was framed; but this is referred unto his power and kingdom. For where shall we erect him a throne, that he may
? 475 "Scissuram," rent or opening.
476 "Apertam veritatis lucem," the open light of truth.
238
Acts 7:54-58
? sit at the right hand of God the Father, seeing God doth fill all things in such sort, that we ought to imagine no place for his right hand?
Therefore, the whole text is a metaphor, when Christ is said to sit or stand at the right hand of God the Father, and the plain meaning is this, that Christ hath all power given him, that he may reign in his Father's stead in that flesh wherein he was humbled, and that he may be next him. And although this power be spread abroad through heaven and earth, yet some men imagine amiss that Christ in every where in his human nature. For, though he be contained in a certain place, yet that hindereth no whit but that he may and doth show forth his power throughout all the world. Therefore, if we be desirous to feel him present by the working of his grace, we must seek him in heaven; as he revealed himself unto Stephen there. Also, some men do affirm ridiculously out of this place, that he drew near unto Stephen that he might see him. 477 For we have already said, that Stephen's eyes were so lifted up by the power of the Spirit, 478 that no distance of place could hinder the same. I confess, indeed, that speaking properly, that is, philosophically, there is no place above the heavens. But this is sufficient for me, that it is perverse doting to place Christ any where else save only in heaven, and above the elements of the world.
57. Crying with a loud voice. This was either a vain show of zeal, as hypocrites are almost always pricked forward with ambition to break out into immoderate heat; as Caiaphas when he heard Christ say thus, After this ye shall see the Son of man, etc. , did rent his clothes in token of indignation, as if it were intolerable blasphemy; or else certainly the preaching of the glory of Christ was unto them such a torment, that they must needs burst through madness. And I am rather of this mind; for Luke saith afterward, that they were carried vi- olently, as those men which have no hold of themselves use to leap out immoderately. 479
58. They stoned. God had appointed this kind of punishment in the law for false prophets, as it is written in the 13th chapter of Deuteronomy; but God doth also define there who ought to be reckoned in that number; to wit, he which doth attempt to bring the people unto strange gods; therefore the stoning of Stephen was both unjust and also wicked, because he was unjustly condemned; so that the martyrs of Christ must suffer like punishment with the wicked. It is the cause alone which maketh the difference; but this difference is so highly esteemed before God and his angels, that the rebukes of the martyrs 480 do far excel all glory of the world. Yet here may a question be moved, How it was lawful for the Jews to stone Stephen, who had not the government in their hands? For in Christ's cause they answer, It is not lawful for us to put any man to death. I answer, that they did this violently and in an
? 477 "Ut videri posset ab eo," that he might be seen by him.
478 "Per fidem," through faith, omitted.
479 "Subito et intemperanter prosilire," break out suddenly and intemperately.
480 "Martyrum probra," the ignominy.
239
Acts 7:54-58
? uproar. And whereas the president did not punish this wickedness, it may be that he winked at many things, 481 lest they should bring that hatred upon his own head which they bare against the name of Christ. We see that the Roman presidents did chiefly wink at the civil discords of that nation, even of set purpose; that when one of them had murdered another, 482 they might the sooner be overcome afterward.
? ? 481 "In populo turbulento et prope indomito," in a turbulent and almost untameable people, omitted.
482 "Ut mutuo confecti," that having mutually destroyed each other.
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Acts 7:58-61
? ? Acts 7:58-61
? And the witnesses laid down their clothes at a young man's feet, named Saul. 59. And they stoned Stephen, calling on, and saying, Lord Jesus, receive my spirit. 60. And he kneeled down, and cried with a loud voice, Lord, lay not this sin to their charge. And when he had said thus, he fell on sleep. 61. And Saul consented [was consenting] to his death.
? ? ? And the witnesses. Luke signifieth, that even in that tumult they observed some show of judgment. This was not commanded in vain that the witnesses should throw the first stone; because, seeing they must commit the murder with their own hands, many are holden with a certain dread, who otherwise are less afraid to cut the throats of the innocent with perjury of the tongue. But in the mean season, we gather how blind and mad the un- godliness of these witnesses was, who are not afraid to imbrue their bloody hands with the blood of an innocent, who had already committed murder with their tongues. Whereas he saith, that their clothes were laid down at the feet of Saul, he showeth that there was no let in him, but that being cast into a reprobate sense he might have perished with the rest. 483 For who would not think that he was a desperate, [desperado,] who had infected his youth with such cruelty? 484 Neither is his age expressed to lessen his fault, as some unskillful men go about to prove; for he was of those years, that want of knowledge could no whit excuse him. And Luke will shortly after declare, that he was sent by the high priest to persecute the faithful. Therefore he was no child, he might well be counted a man. Why, then, is his youth mentioned? That every man may consider with himself what great hurt he might have done in God's Church, unless Christ had bridled him betimes. And therein appeareth a most notable token both of God's power and also of his grace, in that he tamed a fierce and wild beast in his chief fury, even in a moment, and in that he extolled a miserable murderer so highly who through his wickedness was drowned almost in the deep pit of hell.
59. Calling on. Because he had uttered words enough before men, though in vain, he turneth himself now unto God for good causes, and armeth himself with prayer to suffer all things. For although we have need to run unto God's help every minute of an hour during our whole warfare, yet we have greatest need to call upon God in the last conflict, which is the hardest.
And Luke expresseth again how furious mad they were, because their cruelty was not assuaged even when they saw the servant of Christ praying humbly. Furthermore, here is
483 "Per eum non stetisse quominus in sensum reprobum conjectus, cum aliis periret," that it was not owing to himself that he did not fall into a reprobate mind, and perish with the rest (of the Jews. )
484 "Tirocenio," training.
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? Acts 7:58-61
? set down a prayer of Stephen having two members. In the former member, where he com- mendeth his spirit to Christ, he showeth the constancy of his faith. In the other, where he prayeth for his enemies, he testifieth his love towards men. Forasmuch as the whole perfection of godliness consisteth upon [of] these two parts, we have in the death of Stephen a rare example of a godly and holy death. It is to be thought that he used many more words, but the sum tendeth to this end.
Lord Jesus. I have already said, that this prayer was a witness of confidence; and surely the courageousness and violentness 485 of Stephen was great, that when as he saw the stones fly about his ears, wherewith he should be stoned by and by; when as he heareth cruel curses and reproaches against his head, he yet stayeth himself meekly 486 upon the grace of Christ. In like sort, the Lord will have his servants to be brought to nought as it were sometimes, to the end their salvation may be the more wonderful, And let us define this salvation not by the understanding of our flesh, 487 but by faith. We see how Stephen leaneth not unto the judgment of the flesh, but rather assuring himself, even in very destruction, that he shall be saved, he suffereth death with a quiet mind. For undoubtedly he was assured of this, that our life is hid with Christ in God, (Colossians 3:3. )
Therefore, casting off all care of the body, he is content to commit his soul into the hands of Christ. For he could not pray thus from his heart, unless, having forgotten this life, he had cast off all care of the same.
It behoveth us with David (Psalm 31:6) to commit our souls into the hands of God daily so long as we are in the world, because we are environed with a thousand deaths, that God may deliver our life from all dangers; but when we must die indeed, and we are called thereunto, we must fly unto this prayer, that Christ will receive our spirit. For he commended his own spirit into the hands of his Father, to this end, that he may keep ours for ever. This is an inestimable comfort, in that we know our souls do not wander up and down 488 when they flit out of our bodies, but that Christ receiveth them, that he may keep them faithfully, if we commend them into his hands. This hope ought to encourage us to suffer death pa- tiently. Yea, whosoever commendeth his soul to Christ with an earnest affection of faith, he must needs resign himself wholly to his pleasure and will. And this place doth plainly testify that the soul of man is no vain blast which vanisheth away, as some frantic fellows imagine dotingly, 489 but that it is an essential spirit which liveth after this life. Furthermore, we are
? 485 "Animi magnitudo," magnanimity.
486 "Secure," securely.
487 "Non carnis nostrae sensu," not by our carnal senses.
488 "Fortuito," fortuitously.
489 "Ut quidam phrenetici delirant," as some phrenzied persons rave.
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taught hereby that we call upon Christ rightly and lawfully, because all power is given him of the Father, for this cause, that all men may commit themselves to his tuition. 490
60. Kneeling down, he cried. This is the other part of his prayer, wherein he joineth the love of men with faith in Christ; and surely if we desire to be gathered to Christ for our sal- vation, we must put on this affection. Whereas Stephen prayeth for his enemies, and those most deadly, and even in the very instant when their cruelty might provoke him unto desire of revenge, he declareth sufficiently what affection he beareth toward all other men.
And we know that we are all commanded 491 to do the same which Stephen did; 492 but because there is nothing more hard than so to forgive injuries, that we will wish well to those who would have us undone, (Matthew 5:43, 44;) therefore we must always set Stephen before our eyes for an example. He crieth indeed with a loud voice, but he maketh show of nothing before men which was not spoken sincerely and from the heart, as God himself doth witness. Yet he crieth aloud, that he may omit nothing which might serve to assuage the cruelty of the enemies. The fruit appeared not forthwith, yet undoubtedly he prayed not in vain; and Paul is unto us a sufficient testimony 493 that this sin was not laid to all their charges. I will not say as Augustine, that unless Stephen had prayed the Church should not have had Paul; for this is somewhat hard; only I say this, that whereas God pardoned Paul, it appeareth thereby that Stephen's prayer was not in vain. Here ariseth a question, how Stephen prayeth for those which he said of late did resist the Holy Ghost; but this seemeth to be the sin against the Spirit which shall never be forgiven? We may easily answer, that that is pronounced generally of all which belongeth to many everywhere; therefore, he called not the body of the people rebellious in such sort that he exempted none. Again, I have declared before what manner of resisting he condemned in that place; for it followeth not by and by, that they sin against the Holy Ghost who resist him for a time. When he prayeth that God will not lay the sin to their charge, his meaning is, that the guiltiness may not remain in them.
And when he had said thus, he fell on sleep. This was added, that we may know that these words were uttered even when he was ready to yield up the ghost, which is a token of won- derful constancy; also this word sleep noteth a meek kind of death. Now, because he made this prayer when he was at the point of death, he was not moved with any hope of obtaining pardon, to be so careful to appease his enemies, but only that they might repent. When this word sleep is taken in the Scripture for to die, it must be referred unto the body, lest any man imagine foolishly with unlearned men, that the souls do also sleep.
Acts 7:58-61
? ? ? ? 490 "Un ejus fidem," to his faith.
491 "A Christo," by Christ, omitted.
492 "Quod autem Stephanum fecisse narrat Lucas," which Luke relates that Stephen did.
493 "Illustre documentum," an illustrious proof.
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CHAPTER 8
In this history we may first see the state of the godly in this world, to wit, that they are like sheep appointed to be slain, as it is in the Psalm, (Psalm 44:22;) and especially when the Lord letteth loose the bridle to his enemies, that they may put that cruelty in execution which they have in mind conceived. Secondly, here is set down the end of persecutions, to wit, that they are so far from breaking off the course of the gospel, that they are rather made helps to further the same through the wonderful counsel of God. Like as it was a manifest miracle, that the scattering abroad, mentioned by Luke, gathered many unto the unity of faith who were estranged from God before. Now, let us consider every thing in order.
Chapter 8
? 244
Acts 8:1-4
? ? Acts 8:1-4
? 1. And at that day there was great persecution raised against the church which was at Jerusalem. Therefore they were all scattered abroad throughout all regions of Judea and Samaria, except the apostles. 2. And religious men dressed Stephen together, and they mourned sore for him. 3. But Saul made havock of the church, and, entering into houses, and drawing thence men and women, he cast them into prison. 4. And they being dis- persed, did go about preaching the word of God.
? ? ? 1. At that day. The persecution began at Stephen, after that, when their madness was thereby set on fire, it waxed hot against all, both one and other. For the wicked are like brute beasts, for when they have once tasted blood they are more desirous thereof, and become more cruel through committing murder. For Satan, who is the father of all cruelty, doth first take from them all feeling of humanity when they are once imbrued with innocent blood; that done, he stirreth up in them an unquenchable thirsting after blood, whence those violent assaults to commit murder come; so that when they have once begun, they will never make an end with their will. Moreover, when they have power once granted them to do hurt, their boldness increaseth in tract of time, so that they are carried headlong more immoderately, which thing Luke also noteth when he saith, The persecution was great.
Undoubtedly the Church had but small rest before, neither was it free from the vexation of the wicked; but the Lord spared his for a time, that they might have some liberty, and now they began to be sorer set on.
These things must be applied unto our time also. If the furiousness of our enemies seem at any time to be as it were fallen on sleep, so that it casteth not out flames far, let us know that the Lord provideth for our weakness; yet, let us not in the mean season imagine that we shall have continual truce, but let us be in readiness to suffer sorer brunts, as often as they shall break out suddenly. Let us also remember, that if at any time the constancy of one man have whetted the cruelty of our enemies, the blame of the evil is unjustly ascribed to him. For Luke doth not defame Stephen, 494 when as he saith, that by means of him the Church was sorer vexed than before; but he rather turneth this to his praise, because he did valiantly, as the standard-bearer, encourage others with his example to fight courageously. When he calleth it the Church which was at Jerusalem, his meaning is not that there were Churches elsewhere, but he passeth over unto these things which ensued thereupon. For whereas there was but this one only body of the godly in all the world, it was rent in pieces through flight; yet there sprung up more Churches by and by of those lame members which
494 "Neque enim Stephanum ignominia notat Lucas," for Luke does not fix a stigma on Stephen.
245
? Acts 8:1-4
? were dispersed here and there, and so the body of Christ was spread abroad far and wide, whereas it was before shut up within the walls of Jerusalem,
They were all scattered abroad. It is certain that they were not all scattered abroad, but the Scripture useth an universal note, for that which we say, Every where or abroad. 495 The sum is this, that not only a few were in danger; because the cruelty of the enemies raged throughout the whole Church. Many do oftentimes take themselves to their feet, through faintness of heart, even when they hear any light rumor, but these are in another case. For they fled not unadvisedly, being discouraged, 496 but because they saw no other means to pacify the fury of the adversaries. And he saith, that they were scattered not only through divers places of Judea, but that they came even unto Samaria; so that the middle wall began to be pulled down, which made division between the Jews and the Gentiles, (Ephesians 2:14. ) For the conversion of Samaria was, as it were, the first fruits of the calling of the Gentiles. For although they had circumcision, as had the people of God, yet we know that there was great dissension, and that not without great cause, forasmuch as they had in Samaria only a forged worship of God, as Christ affirmeth, because it was only an unsavory emulation. 497 Therefore God set open the gate for the gospel then, that the scepter of Christ, sent out of Jerusalem, might come unto the Gentiles. He exempteth the apostles out of this number, not that they were free from the common danger, but because it is the duty of a good pastor to set himself against the invasions of wolves for the safety of his flock.
But here may a question be asked, forasmuch as they were commanded to preach the gospel throughout the whole world, (Mark 16:16,) why they stayed at Jerusalem, even when they were expelled thence with force and hand? I answer, that seeing Christ had commanded them to begin at Jerusalem, they employed themselves there until such time as being brought into some other place by his hand, they might know, for a surety, that he was their guide. And we see how fearfully they proceeded to preach the gospel; not that they foreslowed [shunned] that function which was enjoined them, but because they were amazed at a new and unwonted thing. Therefore, seeing they see the gospel so mightily resisted at Jerusalem, they dare go to no other place until such time as they have broken that first huge heap of straits. Assuredly, they provide neither for their ease, nor yet for their own commodities either for being void of care by staying at Jerusalem; for they have a painful charge, they are continually amidst divers dangers they encounter with great troubles. Wherefore, un- doubtedly, they are purposed to do their duty; and especially, whereas they stand to it when all the rest fly, that is an evident testimony of valiant constancy. If any man object that they
? 495 "Vulgo," commonly.
496 "Consternati," in consternation.
497 "Insipida. . . aemulatio," an insipid, senseless rivalship.
246
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? might have divided the provinces amongst them, that they might not all have been occupied in one place, I answer, that Jerusalem alone had business enough for them all.
In sum, Luke reckoneth up this as a thing worthy of praise, that they followed not the rest into voluntary exile to avoid persecution; and yet he doth not reprehend the flight of those men whose state was more free. For the apostles did consider what particular thing their calling had; to wit, that they should keep their standing, seeing the wolves did invade the sheepfold. The rigor of Tertullian, and such like, was too great, who did deny indifferently that it is lawful to fly for fear of persecution. Augustine saith better, who giveth leave to fly in such sort that the churches, being destitute of their pastors, be not betrayed into the hands of the enemies. This is surely the best moderation, which beareth neither too much with the flesh, neither driveth those headlong to death who may lawfully save their lives. Let him that is disposed read the 180th Epistle to Honoratus.
That I may return to the apostles, if they had been scattered here and there with fear of persecution, even at the beginning, all men might have rightly called them hirelings. How hurtful and filthy had the forsaking of the place been at the present time? How greatly would it have discouraged the minds of all men? What great hurt should they have done with their example among the posterity? It shall sometimes so fall out indeed, that the pastor may also fly; that is, if they invade him alone, if the laying waste of the Church be not feared if he be absent. 498 But and if both his flock and he have to encounter with the adversary, he is a treacherous forsaker of his office if he stand not stoutly to it even until the end. Private persons have greater liberty.
2. They dressed Stephen. Luke showeth, that even in the heat of persecution the godly were not discouraged, but being always zealous, they did those duties which did belong to godliness. Burial seemeth to be a matter of small importance; rather than they will foreslow [neglect] the same, they bring themselves in no small hazard of life. And as the circumstance of time doth declare, that they contemned death valiantly, so again, we gather thereby that they were careful to do this thing not without great and urgent cause. For this served greatly to exercise their faith, that the body of the holy martyr should not be left to the wild beasts, in whom Christ had triumphed nobly according to the glory of his gospel. Neither could they live to Christ, unless they were ready to be gathered unto Stephen into the society of death. Therefore the care they had to bury the martyr was unto them a meditation unto in- vincible constancy of professing the faith. Therefore they sought not in a superfluous matter, with an unadvised zeal, to provoke their adversaries. Although that general reason, which ought always and every where to be of force amongst the godly, was undoubtedly of great weight with them. For the rite of burying doth appertain unto the hope of the resurrection, as it was ordained by God since the beginning of the world to this end.
? 498 "Propter ejus absentiam," on account of his absence.
247
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? Wherefore, this was always counted cruel barbarism to suffer bodies to lie unburied willingly. Profane men did not know why they should account the rite of burial so holy; but we are not ignorant of the end thereof, to wit, that those which remain alive may know that the bodies are committed to the earth as to a prison, 499 until they be raised up thence. Whereby it appeareth that this duty is profitable rather for those which are alive than those which are dead. Although it is also a point of our humanity to give due honor to those bodies to which we know blessed immortality to be promised.
They made great lamentation. Luke doth also commend their profession of godliness and faith in their lamentation. For a doleful and unprosperous end causeth men, for the most part, to forsake those causes wherein they were delighted before. But, on the other side, these men declare by their mourning, that they are no whit terrified with the death of Stephen from standing stoutly in the approbation of their cause; considering therewithal what great loss God's Church suffered by the death of one man. And we must reject that foolish philosophy which willeth all men to be altogether blockish that they may be wise. It must needs be that the Stoics were void of common sense who would have a man to be without all affection. Certain mad fellows would gladly bring in the same dotings into the Church at this day, and yet, notwithstanding, although they require an heart of iron of other men, there is nothing softer or more effeminate than they. They cannot abide that other men should shed one tear; if anything fall out otherwise than they would wish, they make no end of mourning. God doth thus punish their arrogancy jestingly, (that I may so term it,) seeing that he setteth them to be laughed at even by boys. But let us know that those affections which God hath given to man's nature are, of themselves, no more corrupt than the author himself; but that they are first to be esteemed according to the cause; secondly, if they keep a mean and moderation. Surely that man which denieth that we ought to rejoice over the gifts of God is more like a block than a man; therefore, we may no less lawfully sorrow when they be taken away. And lest I pass the compass of this present place, Paul doth not altogether forbid men mourning, when any of their friends are taken away by death, but he would have a difference between them and the unbelievers; because hope ought to be to them a comfort and a remedy against impatience. For the beginning of death caused us to sorrow for good causes; but because we know that we have life restored to us in Christ, we have that which is sufficient to appease our sorrow. In like sort, when we are sorry that the Church is deprived of rare and excellent men, there is good cause of sorrow; only we must seek such comfort as may correct excess.
3. But Saul. We must note two things in this place, how great the cruelty of the adversar- ies was, and how wonderful the goodness of God was, who vouchsafed to make Paul a pastor of so cruel a wolf. For that desire to lay waste the Church wherewith he was incensed did
? 499 "Velut in custodiam," as it were in custody.
248
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? seem to cut away all hope. Therefore his conversion was so much the more excellent after- ward. And it is not to be doubted but that this punishment was laid upon him by God, after that he had conspired to put Stephen to death, together with the other wicked men, that he should be the ringleader of cruelty. For God doth oftentimes punish sins more sharply in the elect than in the reprobate.
4. And they were scattered abroad. Luke declareth in this place also, that it came to pass by the wonderful providence of God, that the scattering abroad of the faithful should bring many unto the unity of faith; thus doth the Lord use to bring light out of darkness, and life out of death. For the voice of the gospel, which was heard heretofore in one place only, doth now sound everywhere; in the mean season, we are taught by this example that we must not yield unto persecutions, but rather be encouraged unto valiantness; for, when the faithful flee from Jerusalem, they are not afterward discouraged either with exile or with their present miseries, or with any fear, that they degenerate into slothfulness; 500 but they are as ready to preach Christ even in the midst of their calamity as if they had never suffered any trouble. Moreover, Luke seemeth to note that they led a wandering life in that they changed their lodgings often. Therefore, if we desire to be counted their brethren, let us prick forward ourselves so diligently, that no fear or bitterness of cross discourage us, but that we go forward in showing forth the profession of faith; and that we never be weary of furthering the doctrine of Christ; for it is an absurd thing that exile and flight, which are the first exercises of mar- tyrdom, should make us dumb and fainthearted.
? ? 500 "Ad ignaviam vel tarditatem," unto sloth or cowardice.
249
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? ? Acts 8:5-13
? 5. And when Philip came into the city of Samaria, he preached Christ to them. 6. And the multitude gave ear to those things which Philip spake, hearing with one consent, and seeing the signs which he showed. 7. For whereas many were possessed with unclean spirits, they came out, crying with a loud voice; and many that had the palsy, and which were lame, were healed; 8. So that there was great joy in that city. 9. And a man, named Simon, had been before in the city, exercising the art magic, and bewitching the people of Samaria, saying that he was some great man: 10. To whom they all gave heed, both small and great, saying, This man is the great power of God. 11. And they had given heed unto him, because they had been bewitched long time with his witchcraft. 12. But as soon as they believed Philip preaching concerning the kingdom of God, and in the name of Jesus Christ, they were baptized, both men and women. 13. And Simon himself believed, and being baptized, did cleave to Philip; and when he saw the signs and great powers which were done, he wondered.
? ? ? 5. Luke said that they all preached the Word of God, now he maketh mention of Philip alone, both because his preaching was more fruitful and effectual than the preaching of the rest, and also because there followed notable histories, which he will add afterward. He put the city of Samaria for the city Samaria which was laid waste by Hyrcanus, and built again by Herod, and called Sebaste. Read Josephus, in his Thirteenth and Fifteenth Books of An- tiquities. When he saith that Philip preached Christ, he signifieth that the whole sum of the gospel is contained in Christ. The other speech which he useth shortly after is more perfect; yet it all one in effect. He joineth the kingdom of God and the name of Christ together; but because we obtain this goodness through Christ, to have God to reign in us, and to lead an heavenly life, being renewed into spiritual righteousness, and dead to the world, therefore the preaching of Christ containeth this point also under it. But the sum is this, that Christ doth repair with his grace the world, being destroyed; which cometh to pass when he recon- cileth us to the Father. Secondly, when he regenerateth us by his Spirit, that the kingdom of God may be erected in us when Satan is put to flight. Moreover, whereas he declared before, that the apostles did not stir one foot from Jerusalem, it is to be thought that he speaketh of one of the seven deacons in this place, whose daughters did also prophesy.
6. And the multitude gave ear. Luke declareth how the Samaritans did embrace Philip's doctrine. For he saith that they heard, whereby they took some taste; there was also another prick whereby they were pricked forward, and that was miracles; at length there followed attentiveness. This is the right going forward unto faith; for those which refuse that doctrine which they have not heard, how is it possible that they should ever come unto faith, which cometh by hearing? (Romans 10:14. ) Therefore, whereas they were ready to hear, that was
250
Acts 8:5-13
? the first step unto reverence and attentiveness. And therefore it is no marvel if faith be so rare, and almost none in the world; for how many be there which vouchsafe to hearken when God speaketh? whereby it cometh to pass that the more part rejecteth the truth before they know the same, and have not so much as lightly tasted it. And as hearing is the beginning of faith, so it should not be sufficient of itself, unless the majesty of doctrine should also move the hearts. And surely, whosoever considereth that he hath to do with God, cannot hear him contemptuously when he speaketh; and the very doctrine which is contained in his word shall purchase authority for itself, so that attentiveness shall flow of itself from hearing. As touching miracles we know that there is a double use thereof; they serve to prepare us to hear the gospel, and to confirm us in the faith thereof. The adverb, with one accord, may be joined as well with hearing as with attentiveness. This latter doth like me better, that they were attentive with one accord; and therein doth Luke commend the force and efficacy of Philip's preaching, because a great number of men was suddenly won to hear attentively with one consent.
7. Unclean spirits. He toucheth certain kinds briefly, that we may know with what mir- acles they 501 were brought to attribute any authority to Philip. That crying wherewith the unclean spirits cried was a token of resistance. Wherefore this served not a little to set forth the power of Christ, that he did bind the devils with his commandment, though they resisted stubbornly.
8. The joy whereof he speaketh is a fruit of faith. For it cannot be but that so soon as we know that God will be favorable and merciful our minds shall be wrapt with incomparable joy, and such as doth far pass all understanding, (Philippians 4:7. )
9. A certain man named Simon. This was such a let that it might seem that the gospel could have no passage to come unto the Samaritans; for the minds of them all were bewitched with Simon's jugglings. And this amazedness was grown to some strength by reason of long space of time. Furthermore experience teacheth what a hard matter it is to pluck that error out of the minds of men which hath taken root through long continuance and to call them back unto a sound and right mind who are already hardened. Superstition made them more obstinate in their error, because they counted Simon not only as a prophet of God, but even as the Spirit of God.
10. For the surname, great power, tendeth to this end, that whatsoever should otherwise be divine might wax vile through this greatness. Therefore the power of Christ appeareth hereby more plainly, in that Philip brake through these lets; which thing Luke amplifieth,
11. When he saith that they were astonied, from the least to the greatest. For seeing all men, of what estate soever they were, were deluded, what entrance could the gospel have, especially since it was no mean seducing? for all their senses were besotted. And besides
? 501 "Samaritae," the Samaritans.
251
"I will be thy God, and the God of thy seed,"
502 "Non esse mirum aut insolens," that it is not strange or unusual.
503 "Simul," at the same time.
Acts 8:5-13
? that we see thereby how mighty the truth is, there is also set before us an example of constancy in Philip, who, though he saw no way, yet doth he set hand to the Lord's work with a valiant courage, waiting for the success which God should give. And thus must we do, we must valiantly attempt whatsoever the Lord commandeth, even when our endeavors seem to be vain. Furthermore, whereas Satan did bewitch the Samaritans, let us know that it is the common punishment of infidelity. All men are not bewitched, indeed, with the jugglings of enchanters, neither are there Simons everywhere, which can so seduce and deceive; but my meaning is, that it is no wonder, 502 if Satan do mock men diversely in the dark; for they are subject to all errors whosoever are not governed by the Spirit of God. Furthermore, when Luke saith that they were all seduced one with another, we are taught that neither wit, neither all that reason and wisdom which we have, are sufficient to avoid the craftiness of Satan withal. And surely we see in what foolish and doting errors they were entangled, who were counted in the world wiser than others.
The great power of God. Therefore Satan abused the name of God to deceive, which is the most pestilent kind of deceiving, so far is it from being any excuse. It hath been said before, that Simon did take to himself the name of the principal power of God, that he might suppress and surpass whatsoever was elsewhere divine, as the sun darkeneth all the stars with his light. This was wicked and ungodly profaning of the name of God. But we read of nothing which was done here, which is not done as yet daily; for men are bent to nothing more than to translate that to Satan which is proper to God. They pretend religion; but what did this pretense help the Samaritans? Therefore it goeth well with us when God setteth forth to us his power in Christ, and declareth therewith that we must not seek the same anywhere else, and doth discover the sleights and juggling casts of Satan, which we must avoid, to the end he may keep us still in himself.
12. When they had believed. That is the miracle whereof I spake because they heard Philip, who were altogether made astonied with the illusions of Simon; in that they were made partakers of the heavenly wisdom who were blockish and dull. So that they were, after a sort, brought from hell to heaven. Whereas baptism followed faith, it agreeth with Christ's institution, as concerning strangers, (Mark 16:47 [sic],) and those which were without. For it was meet that they should be engrafted into the body of the Church before they should receive the sign; but the Anabaptists are too foolish, whilst they endeavor to prove by these places that infants are not to be baptized. Men and women could not be baptized without making confession of their faith; but they were admitted unto baptism upon this condition, that their families might 503 be consecrated to God; for the covenant goeth thus:
? 252
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? (Genesis 17:7. )
13. Simon also himself. He which had besotted the whole city with his witchery receiveth
the truth together with others. He which had boasted himself to be the principal power of God submitteth himself to God, [Christ; ] though he were brought to the knowledge of the gospel, not so much for his own sake alone, as for the whole country's sake, that that offense might be taken out of the way which might have hindered the unskillful. And to this end tendeth that which Luke setteth down afterward, that he wondered at the signs. For God meant to triumph over this man, whom the Samaritans counted a petit God; 504 which cometh to pass whilst he is enforced to give glory to the true miracles, after that his vain boasting is taken away. And yet he giveth not himself over sincerely to Christ; for then his ambition, and that wicked and profane account which he made of the gifts of God, should not break out. And yet I am not of their mind who think that he made only a semblance of faith, seeing he did not believe. Luke saith plainly that he believed, and the reason is added, Because he was touched with wondering.
