Nevertheless, let us know that God will so increase his Church with spiritual good things, that yet, notwithstand- ing, he
suffereth
the same to be vexed of the wicked.
Calvin Commentary - Acts - b
When Ananias heard these things.
The death of Ananias doth, indeed, declare and prove the force of the word, which Paul cloth highly extol; to wit, that it is the savor of death unto death to those which perish, (2 Corinthians 2:16.
) He speaketh, indeed, of the spiritual death of the soul, but there was a visible sign in the body of Ananias of that punishment which cannot be seen with the eyes of men.
He was not slain with sword, by force, nor hand, but was stricken dead with the only hearing of the voice.
When we hear this, let the threat-
241 "Veluti cornici, uti proverbio dicitur, configere oculos," and as the proverb says, "put out the eyes of the crow. "
148
Acts 5:1-6
? ? Acts 5:1-6
? enings of the gospel terrify us, and humble us in time, lest we also feel the like effect. For that which is spoken of Christ,
"He shall slay the wicked with the breath of his mouth. " (Isaiah 11:4,)
doth not only appertain to the head of the wicked, but also to every member. For those which refuse the salvation offered in his word, it must needs be deadly to them, which was naturally wholesome. But and if any man do think it an absurd thing that the apostle did punish Ananias bodily, first, I answer, that this was an extraordinary thing; secondly, that this was one of the gifts of the Spirit, as it appeareth by the 19th chapter of the First to the Corinthians, (verse 10. ) After which sort we shall afterward see Elymas, the sorcerer, stricken with blindness by Paul, (Acts 13:8. ) Therefore, Peter did nothing which was impertinent to his function, when he did in time shoot that dart which the Holy Ghost had given him. And whereas some think that this was too cruel a punishment, this cometh to pass, because, weighing Ananias' sin in their own and not in God's balance, they count that but a light offense which was a most great and grievous crime, being full of such heinous offenses as I have already declared. Other some do think that this was nothing so, because they see many hypocrites escape scot free daily, which do no less mock God than did Ananias; yea, because they themselves being most gross contemners of God, are yet notwithstanding unpunished for their wickedness. But as God hath poured out visible graces upon his Church in the be- ginning, to the end we may know that he will be present with us by the secret power of his Spirit, yea, he showed that openly by external signs, which we feel inwardly by the experiment of faith; so he declared by the visible punishment of two, how horrible a judgment remaineth for all hypocrites, which shall mock God and his Church.
And there came great fear This was the Lord's purpose, by punishing one to make the rest afraid, that they might reverently beware of all hypocrisy. And that which Luke saith, that they feared, doth appertain unto us also. For God meant to give all ages a lesson at that time, that they may learn to deal sincerely and uprightly with him. In the mean season, the punishment of this wicked person ought to have encouraged the godly hereafter to consecrate their goods more freely to God and the poor; because they might gather how precious alms was in the sight of God, seeing the profaning thereof was so punished. 242
? ? 242 "Tam graviter," so grievously, severely.
149
Acts 5:7-11
? ? Acts 5:7-11
? 7. And there was passed about the space of three hours, when his wife came in, ignorant of that which was done. 8. And Peter said unto her, Tell me, sold ye the field for so much? She answered, Surely, for so much. 9. And Peter said unto her, What is this that ye are agreed together to tempt the Spirit of the Lord? Behold, the feet of those which have buried thy husband are at the door, which shall carry thee out. 10. And immediately she fell down at his feet, and gave up the ghost. Furthermore, when the young men came in, they found her dead, and when they had carried her out, they buried her beside her hus- band. 11. And there came great fear upon all the church, and upon all which heard these things.
? ? ? 7. That punishment wherewith the Lord punished Sapphira containeth no new thing, save only that the example was the more confirmed thereby. And it came to pass by the certain providence of God, that the Church should see apart the obstinate wickedness and treacherous mind of them both. Seeing their faults were alike, they might have been known together; but this was more fit and profitable for the Church, that they might severally bewray their own wickedness. Neither was Sapphira provoked by the sight of her husband to dis- semble, (as it falleth out oftentimes,) that the fault could be ascribed to shamefacedness, but of her own accord, and being pricked forward by no other means, she seemeth to be no better than her husband. Moreover, their wickedness in lying was like, forasmuch as she may see by Peter's interrogation that their guile was found out.
8. Tell me. We see that God doth not by and by 243 punish her, but first he trieth the matter thoroughly, lest he should send vengeance upon any save the obstinate, and those which will not be pardoned. 244 For although Sapphira did know that the matter was hidden, she ought to have been stricken with this question of Peter, no otherwise than if she had been cited to appear before the judgment-seat of God. She hath a time granted her to repent; yea, this is, as it were, a pleasant 245 inviting unto repentance. But she, in holding on so carelessly, 246 doth declare that she was incurable, because she is touched with no fear of God.
And hereby are we taught to labor diligently to bring sinners into the way. For the Spirit of God keepeth this moderation; but when as stubbornness and the stubborn contempt of God is added unto the offense, it is now high time to punish. Therefore, those men are
? 243 "Subito impetu," by sudden impulse.
244 "Qui sibi veniam praecidunt," who cut themselves off from pardon.
245 "Placida," calm.
246 "Pergendo secure," in proceeding securely.
150
Acts 5:7-11
? too arrogant who are displeased with the immoderate rigor of God. It is rather our duty to consider how we shall in time to come 247 stand before the judgment-seat of God; although this is too much to despise his holy power and majesty, if we will have him mocked freely without any punishment. Moreover, so many circumstances, which before I have gathered, do sufficiently prove that Ananias and Sapphira were not worthy of one death only. For, first of all, hypocrisy is of itself very abominable to God. Secondly, whereas they are determ- ined to lie unto God, this ariseth of great contempt, in that they do not reverence and fear Christ, being the Chief Governor of those amongst whom they were. It is ungodliness joined with impudency; because, so they can escape shame and reproach amongst men, before whom they were determined to vaunt and brag, they pass not to deny their manifest wickedness unto God. Whereas they do stubbornly deny their offense, this doth, as it were, make up the heap and measure. And whereas innumerable hypocrites do no less mock God and the Church daily, who, notwithstanding, are not punished with death, I have already showed why this ought to seem to be no inconvenient thing. 248 Forasmuch as God is the only Judge of the world, it belongeth to him to punish every man at his pleasure, when and how it seemeth good to him. Wherefore we must not prescribe unto him a certain mean and manner of punishment. But the greatness of the spiritual judgment, which is as yet hid, hath been set before us in the bodily punishment of two, as in a mirror. For if we consider what it is to be cast into eternal fire, we shall not judge that this is the greatest evil and punishment of all, to fall down dead before men. Look the 10th chapter of the First to the Corinthians, verse 5.
9. To tempt the Spirit. He uttereth the same thing in other words which he had said be- fore; to wit, that they did mock God unreverently and contemptibly. But he said that they tempted the Spirit, because they had cunningly packed their fraud, as if the Spirit of God were not the knower of the hearts. For it was a point of too great carelessness, seeing the one made the other privy to their wickedness, to make their match between themselves, having, as it were, excluded God. For the Scripture saith, that God is tempted either when his power is taken from him, or the knowledge of all things is denied him. Furthermore, he meaneth that Spirit which governed the Church by the apostles. For when Christ saith, When the Spirit cometh, he shall judge the world, he noteth no other kind of authority than that which he exerciseth by the ministry of the Church.
11. And there came fear. He saith, again, that the punishment of one was a lesson to all. But he plainly expresseth in this place a double fear. He saith that the Church feared, because the faithful do never so perfectly fear God, but that they profit yet more, being admonished by his judgments. Therefore, by all those punishments which we read have been laid upon
? 247 "Olim," one day.
248 "Absurdum," absurd or strange.
151
men in times past, and do daily see to be laid upon them, doth God call us back from the enticements and liberty of sinning. For our flesh must be bridled every now and then after this sort, because one bridle will scarce serve the turn. There was another manner [of] fear in the strangers, yet no such fear as brought them unto the sincere worship of God; yet, notwithstanding, it was such as caused them to give the glory to God.
Acts 5:7-11
? ? 152
Acts 5:12-16
? ? Acts 5:12-16
? 12. And by the hands of the apostles were done many signs and wonders amongst the people. And they were all with one accord in the Porch of Solomon. 13. And of the other durst no man join himself to them: but the people magnified them. 14. And the multitude of those that believed in the Lord, both of men and women, grew more and more. 15. So that they brought forth the sick into the streets, and laid them in beds and couches, that at the least way the shadow of Peter, as he came, might shadow some of them. 16. And a multitude of the next cities came together to Jerusalem, bringing their sick, and those which were vexed with unclean spirits, which were all healed.
? ? ? 12. He returneth to miracles of another sort, which are more proper to the gospel; to wit, whereby Christ doth not only declare his power, but also his goodness; to the end he may allure men unto himself with the sweetness of his grace. For he came to save the world, and not to condemn it. Therefore, whereas the sick are healed, and others are delivered from devils, these benefits done to the body do represent the spiritual grace of Christ; and therefore they agree with his natural 249 office that I may so speak. That fearful sign which was showed in Ananias and Sapphira came to pass extraordinarily 250 Luke saith that the Church was increased by miracles, because they serve for faith, 251 (as we have said,) to prepare some, to confirm others. Whereby that is proved again, which I have said elsewhere that miracles must never be separated from the word. Luke showeth the multitude of miracles by this, in that the sick were brought forth everywhere, that they might be healed. For God meant thus to set forth the gospel of his Son, especially at the beginning; that he, might for a certainty testify to the Jews, that that restoring of all things was present, which was so often promised, and in which all their hope was reposed, as they themselves did pretend, (and make semb- lance. ) It is well known that couches were certain little beds in which the men of old were wont to rest at noon. Because they might the more easily carry them out, they laid the sick in them.
And they were all with one accord. He signifieth unto us that they were wont to meet together at certain hours, not only for doctrine and prayers' sake, but that they might win others unto the Lord, as occasion was given. For every man lived at home at his own house, but they had their meetings there, as assuredly no body of the Church can otherwise continue. For if every man will be his own teacher, and pray apart by himself, and if there be no meetings and assemblies, how excellently soever the Church be ordered and appointed, yet
? 249 "Genuino," genuine.
250 "Quasi accidentale erat," was, as it were, accidental.
251 "Fidei subserviunt," are subservient to faith.
153
must it needs decay and come to nought. He saith that they were all of one mind, to the end we may know that they did all keep that order willingly, that no man was so disordered as to keep himself at home, 252 neglecting the public assembly. Wherein they showed a token, not only of modesty, but also of constancy. For they could not do this without danger, seeing the place was so famous. For which cause, the agreement of them all to put themselves in hazard was so much the more worthy of commendation.
13. And of other durst no man. This was the second fruit of the miracles, in that these which believed not, being convict with the excellent power of God, dare not despise the apostles, but are rather enforced to reverence the Church. Yet that might seem an absurd thing, that being terrified with miracles, they flee from God and his people. I answer, that they were letted through their own fault from coming; and it is not to be doubted but that God doth call us unto himself by miracles. Therefore, whosoever they be that go not so far, as willingly to embrace the grace of God which shineth in them, they are letted and hindered by their own perverse and evil conscience. Yet this is some fruit, in that God wringeth some fear out of them; although Luke doth ascribe this not only to the miracle, but rather compre- hendeth all together which might serve to the increasing of the dignity of the Church. For all things were so ordered, that there shined there a certain divine majesty; for they did no less differ from the other than angels from men.
For there is a certain secret majesty in holy discipline and in sincere godliness, which doth even fast bind the wicked whether they will or no. But we know not at this day of what sort the same is; yea, rather, we cause ourselves to be despised together with the gospel, through our profane liberty of evil living. Furthermore, the punishment of Ananias and his wife did not a little terrify the wicked, and keep them from breaking in unadvisedly into the company of those men, where God had showed himself so sharp a Judge. Yet we must note that he speaketh of men which were indifferent in this place, and of those which were not of the worst sort; for there were at that time many at Jerusalem, whom neither the reverence of signs, neither yet of the angelic holiness of the godly, could move. Therefore Luke meaneth moderate men, in whom there are some seed of the fear of God; like as we see at this day certain, whom the vanity of the world keepeth back from submitting their necks unto the yoke of Christ; yet because they smell out some divine thing in our doctrine, 253 they dare not despise the same; yet we may see also in what deadly grins [gins] Satan insnareth all those which have not the Spirit of Christ, that they do not only fear to provide for themselves, but purposely avoid those remedies which are offered them unto salvation. They both see and allow those things which are both holy and profitable, and yet, notwithstanding, they
252 "Intra privates parietes se teneret," as to keep himself within a private buildings.
253 "Sed quia illis divinum aliquid subolet nostra doctrina," but because our doctrine has somewhat of a divine savor to them.
154
Acts 5:12-16
? ? are either carried headlong unto things which are worse, or else they wax drowsy in their filthiness.
15. The shadow of Peter, as he came. The Papists abuse this text, [as a pretexts] not only to the end they may commend reigned miracles, which they say are done at the graves of martyrs, but also that they may boast of their relics. Why (say they) shall not the grave, or garment, the touching of the bones of Peter, have power to heal, as well as his shadow had this power? I answer, we must not by and by think that that is right which Luke saith was done by ignorant men, and those which knew not the pure faith. Yet we have a more certain answer in readiness than this. For the apostles were endued with such power for this cause, because they were ministers of the gospel. Therefore they used this gift, inasmuch as it served to further the credit of the gospel; yea, God did no less show forth his power in their shadow than in their mouth. Those miracles whereof the Papists babble are so unlike to these, that they are rather altogether contrary. For this is the end of their miracles, to lead away the world from Christ unto saints.
Acts 5:12-16
? ? 155
Acts 5:17-26
? ? Acts 5:17-26
? 17. And the high priest rose, and all that were with him, that is to say, the sect of the Sadducees, and were. filled with zeal, [or indignation. ] 18. And they laid hands on the apostles, and put them in the common prison. 19. And the angel of the Lord opened the door of the prison in the night season, and bringing them out, said, 20. Go, and standing, speak in the temple unto the people all the word, of this life. 21. When they heard this early in the morning, they entered into the temple and taught. But when the high priest came, and those which were with him, they called a council, and all the whole senate of the children of Israel, and sent into the common prison to fetch them. 22. But when the ministers came, they found them not. Therefore they returned and told, saying, 23. The prison truly found we shut with all diligence, and the keepers standing at the door; but when the prison was opened, we found none within. 24. When the chief priest, and the captain of the temple, and the priests, heard these sayings, they doubted of these things, what this would be. 25. Furthermore, a certain man coming told them, saying, Behold, the men whom ye had put in prison stand in the temple, teaching the people. 26. Then the captain going with the ministers, brought them without violence. For they feared the people, lest they should be stoned.
? ? ? 17. Luke hath hitherto declared that the Church was wonderfully increased, that it was furnished 254 with divers gifts, that it excelled in miracles; finally, that the kingdom of Christ did flourish there by all means. Now he beginneth to show that the fury of the wicked was kindled with these things, so that they raged sorer afresh. 255 Whence we may gather with what blind fury and rage Satan driveth them forward, when as they are so little terrified with such evident power of God, that they run headlong more boldly, and with greater force, and bend all their force, as it were, to overthrow the very heaven. As this so great blindness is a horrible punishment of Almighty God, so ought it to teach all men to submit themselves betimes to God, lest that they themselves, being taken with the spirit of giddiness, (whilst they run against the hand of God,) be broken in pieces with the same.
Nevertheless, let us know that God will so increase his Church with spiritual good things, that yet, notwithstand- ing, he suffereth the same to be vexed of the wicked. Therefore we must alway be ready for the combat; for our estate at this day is not unlike to theirs. Especially the knowledge of the gifts of God, whereby he testifieth that he is present with us, ought to encourage us, lest the fury and boldness of the wicked do terrify and dismay us. For this is no small comfort, when we know that God is present with us.
? 254 "Magnifice ornatum," magnificently furnished.
255 "Ut de integro violentius saevirent," so that they anew become more violently enraged.
156
Which were with him. He meaneth those which were most familiar, and the highest linked in friendship with the chief priest, whose counsel he was wont to use, and whom he had, being, as it were, gathered and culled out of the whole order, not for judgment, or dis- cretion, but for the love of his faction; as they did then contend among themselves shame- lessly, like mortal enemies. Furthermore, Luke saith again, that the Sadducees did bear the greatest swing at that day; to the end we may know that the government was then confused with horrible wasteness; 256 when as such a sect could bear rule. But God suffered the syn- agogue to be drowned in such extreme reproach, after that he had separated his Church from it, to the end they might have the less excuse, who despising the gospel, did continue in such a sink of filthiness. In the mean season, what did enforce and drive forward those swine, who were touched with no care of the life to come, save only mere ambition, and desire to keep that lordship and pre-eminence which they had gotten?
They were filled with zeal. I had liefer keep the Greek word still (especially seeing it is common enough otherwise) than to translate it emulation (or indignation;) for he speaketh generally of the perverse and violent force wherewith hypocrites are carried and inflamed to maintain their superstitions; whereby it appeareth what account God maketh of zeal, and what praise it deserveth, when as it is not governed by reason and wisdom, that is, when it is not led and guided by the Spirit of God. We see at this day those men moved and stirred with devilish fury, who will be counted the most devout of all men, who rage horribly to shed innocent blood. Nevertheless, let us note that he speaketh not in this place of an unad- vised or blind zeal, which was in many of the Jews, as Paul affirmeth, but we understand rather a hot and unbridled violence; for although the wicked be accused of their own con- sciences, because they wittingly resist godliness, yet do they deceive themselves with a false show of zeal, because it is lawful to prevent new things. 257 So at this day almost in all Popery they boast only of zeal, whereas notwithstanding they are zealous for their belly. But admit we grant that that is true which they pretend, how can this excuse the heat of their cruelty whereunto they are enforced by their blindness? as if this were a chief virtue to grant liberty to their wrath, 258 to be avenged of that which displeaseth them; but this was former in order, to make a difference between good and evil, lest any thing be dissolved 259 unadvisedly.
19. The angel of the Lord. The Lord brought the apostles out of prison, not because he would rid them quite out of the hands of their enemies, for he suffered them afterwards to
256 "Totem Ecclesiae gubernationem horrenda vastitate tunc fuisse confusam," that the whole government of the Church was then confused and lying waste.
257 "Novis rebus," a revolution.
258 "Frena iracundiae suae laxare," to give loose reins to their wrath.
259 "Atqui hoc ordine prius erat, habere boni et mali discrimen, ne temere quicquam improbetur," but the
first thing in order was to observe the distinction between good and evil, that nothing might be rashly disapproved. 157
Acts 5:17-26
? ? Acts 5:17-26
? be brought back again, and to be beaten with rods; but he meant to declare, by this miracle, that they were in his hand and tuition, to the end he might maintain the credit of the gospel; partly that the Church might have another confirmation thereby, partly that the wicked might be left without excuse wherefore we must not hope always, nay, we must not always desire that God will deliver us from death; but we must be content with this one thing, that our life is defended by his hand, so far as is expedient. In that he useth the ministry of an angel, in this he doth according to his common custom; for he testifieth every where in the Scriptures, that the angels are ministers of his goodness towards us. Neither is that a vain speculation, for this is a profitable help for our infirmity, that we know that not only God doth care for us, but also that the heavenly spirits do watch for our safety. Again, this was no small pledge of God's love towards us, that the creatures of all other most noble are ap- pointed to have regard of our safety. The angel openeth the prison in the night, because he would not work the miracle when the wicked might see him, although he would have the same being wrought known by the event itself.
20. Speak in the temple. This is the end of their deliverance, that they employ themselves stoutly in preaching the gospel, and provoke their enemies courageously, until they die valiantly. For they were put to death at length when the hand of God ceased, after that they had finished their course; but now the Lord openeth the prison for them, that they may be at liberty to fulfill their function. That is worth the marking, because we see many men, who, after they have escaped out of persecution, do afterwards keep silence, as if they had done their duty towards God, (and were no more to be troubled;) other some, also, do escape away by denying Christ; but the Lord doth deliver his children, not to the end they may cease off from the course which they have begun, but rather that they may be the more zealous afterward. The apostles might have objected, It is better to keep silence for a time, forasmuch as we cannot speak one word without danger; we are now apprehended for one only sermon, how much more shall the fury of our enemies be inflamed hereafter, if they shall see us make no end of speaking? But because they knew that they were to live and to die to the Lord, they do not refuse to do that which the Lord commanded; so we must always mark what function the Lord enjoineth us. There will many things meet us oftentimes, which may discourage us, unless being content with the commandment of God alone, we do our duty, committing the success to him.
The words of this life. A singular commendation of the gospel, that it is a lively doctrine, bringing salvation unto men; for the righteousness of God is revealed unto us in it, (Romans 1:17;) and in it Christ offereth himself unto us with the sacrifice of his death, with the Spirit of regeneration, with the earnest of our adoption. And this is spoken expressly to the apostles, to the end they may the more courageously enter all manner of combats for the gospel, forasmuch as they hear that they are ministers of eternal salvation. The demonstrative is added for the more certainty, as if the angel did point out life with his finger, as assuredly
158
Acts 5:17-26
? we need not to seek the same far, when we have the word in our mouth and in our heart; unless peradventure some man had rather take it by hypallage, the words of this life, for these words, which I do not reject, yet that former sense me thinks is better, for it was a new rev- elation of Christ wherein they had life present.
21. And when the chief priest came. The chief priest calleth all the council together now, lest, if giving the honor to his own sect, he omit others, and be not able to bear the burden; therefore, he is enforced by fear to call the multitude together, notwithstanding they observe diligently and straitly the form of law. The elders are called who did govern, that nothing may be done but according to the sentence and authority of the council. Who would not have hoped for a moderate end, seeing they began thus? and surely they pretend what color they can, lest they seem to oppress the truth violently and tyrannously; but when they hear that the apostles teach in the temple, howsoever they know that they came not out by deceit of man, but miraculously, yet they hold on still in their purpose; where appeareth, together with the ungodliness of behavior and contempt of God, horrible fury and want of reason. Therefore, the beautiful colors of right and equity 260 do never so cover hypocrites, but that they do at length betray their wickedness. They must need certainly gather by all circum- stances, that it is the work of God that the prison was opened, yet they do not doubt openly to rage against God.
These things are also meet for our time. We know how proudly the Papists boast of that maxim of theirs, that lawful councils must be obeyed, because they represent the Church. Moreover, they call those lawful councils, and they will have them so accounted, wherein nothing is wanting touching the external form, and such a council was this whereof Luke speaketh in this place; and yet, notwithstanding, we know that it was gathered to put out 261 the name of Christ; for although the priests did then creep in unto honor by subtlety, or by inordinate suit, 262 to win the favor of men, or by other wicked policies, or whether they burst in unto the same by bribery, or murder, 263 yet the dignity of the priesthood did continue as yet until Christ was revealed. There was in the assembly of the elders a repres- enting of the Church; but where the truth of God is not sought, all outward appearance is nothing else but a mere visor. Therefore, it is in vain for the Papists to cover their abomina- tions with the shadow of this buckler, because it is not sufficient for those to be gathered together who are rulers of the Church, unless they do this in the name of Christ, otherwise forasmuch as it is an usual policy of Satan to transform himself into an angel of light, (2
? 260 "Speciosi juris praetextus," the specious pretexts of law.
261 "Extinguendam," to extinguish.
262 "Ambitu," by intrigue.
263 "Mutuis caedibus," mutual slaughter.
159
Acts 5:17-26
? Corinthians 11:14,) we will grant him as fit a covert under the title of the Church as he can wish.
He brought them without violence. We have spoken somewhat before of the captain of the temple. For I do not think 264 that it was lawful for the Jews to set and appoint whom they would to rule the temple, but that the president of the province did appoint one to have the government of the temple. And he saith, that they were brought without violence, that is, that they were not drawn violently, lest any tumult should arise, so that, whereas they neither fear nor reverence God, they are afraid of men. The apostles also do show their modesty in that, that whereas they are guided with a great number of men, yet do they suffer themselves to be led away by the officers, lest they should be authors of any tumult.
? ? 264 "Neque enim mihi probabile est," for it does not seem to me probable.
160
28. The chief priest layeth two crimes to the charge of the apostles, for he accuseth them of contumacy or stubbornness, 265 because they obeyed not the decree of the council. In the second member he betrayeth an evil conscience, or, at least, he showeth that he handled rather a private business than any public cause, for he complaineth that the apostles will cause the priests and the scribes to be hated for the death of Christ. Behold, therefore, what that is which nettleth them, because they fear the revenge and punishment of wicked murder. He pretendeth, at the first, doctrine; but we may gather out of the end that he was not so careful for doctrine. In the mean season, he accuseth the apostles of sedition; for he taketh that for a thing which all men, for the most part, did grant, 266 that Christ was put to death justly. Notwithstanding this is the principal point of the accusation, that they did not obey the commandment of the priests. It was an heinous offense not to obey the chief priest; how much more heinous was it, then, to despise the whole order? But the chief priest doth not consider what is his duty towards God and the Church; 267 he abuseth his authority tyran- nously, as if the same were not under any laws, as the Pope dealeth with us at this day; for seeing that he taketh to himself an unbridled authority and government, he feareth not to condemn us for schismatics, so soon as he seeth us refuse his decrees; for he catcheth at these sentences: "He which despiseth you despiseth me," (Luke 10:16;) and thereupon he concludeth that we will rebel 268 against God. But if he will be heard as the ambassador of Christ, he must speak out of the mouth of Christ.
Now, forasmuch as he doth manifestly play the minister of Satan, he borroweth authority, without shame and color, of the name of Christ; yea, the very form of speech which the chief priest useth doth prove how carelessly spiritual tyrants who usurp such authority and lordship as is not subject to the word of God, dare grant liberty to themselves to attempt whatsoever pleaseth them. With a commandment (saith he) have we commanded. Whence cometh such strait rigor, save only because they think that all that must be received without exception which they shall command?
Acts 5:27-28
? ? Acts 5:27-28
? 27. And when they had brought them, they set them before the council; and the chief priest asked them, 28. Saying, Did not we, in commanding, command you, that you should not teach in this name? And behold ye have filled Jerusalem with your doctrine, and you will bring the blood of this man upon us.
? ? ? ? ? 265 "Inobedientiae et contumaciae," of contumacy and disobedience.
266 "Pro confesso sumit," he takes for granted.
267 "Vicissim," in his turn, is omitted in the translation.
268 "Esse rebelles," are rebels.
161
Acts 5:29-33
? ? Acts 5:29-33
? 29. And Peter and the apostles answering, said, We ought rather to obey God than men. 30. The God of our fathers hath raised up Jesus, whom ye slew, hanging him upon a tree. 31. Him God hath lifted up with his right hand, to be a Prince and a Savior, to give repent- ance to Israel, and remission of sins. 32. And we are his witnesses of these words [or things,] and the Holy Ghost also, whom God hath given to them that obey him. 33. And when they heard these things, they were cut in sunder, and would slay them.
? ? ? 29. This is the sum of their answer, It is lawful for them, nay, they ought to prefer God before men. God commandeth us to bear witness of Christ; therefore it is in vain for you to command us to keep silence. But I have declared before in the third chapter, when this sentence taketh place, that we ought rather to obey God than men. God doth set men over us in such sort with power, that he keepeth still his own authority safe and sound. Therefore, we must obey rulers so far, that the commandment of God be not broken. Whereas power and authority is lawfully used, then it is out of season to make comparison between God and man. If a faithful pastor do command or forbid out of the Word of God, it shall be in vain for men which are stubborn to object that we ought to obey God; for God will be heard by man. Yea, man is nothing else but an instrument of God. If a magistrate do his duty as he ought, a man shall in vain say that he is contrary to God, seeing that he dissenteth in nothing; yea, rather the contrary rule is then in force. We must obey God's ministers and officers if we will obey him. 269 But so soon as rulers do lead us away from the obedience of God, because they strive against God with sacrilegious boldness, their pride must be abated, that God may be above all in authority. Then all smokes of honor vanish away. For God doth not vouchsafe to bestow honorable titles upon men, to the end they may darken his glory. Therefore, if a father, being not content with his own estate, do essay to take from God the chief honor of a father, he is nothing else but a man. If a king, or ruler, or magistrate, do become so lofty that he diminisheth the honor and authority of God, he is but a man. We must thus think also of pastors. For he which goeth beyond his bounds in his office, (because he setteth himself against God:) must be despoiled of his honor, lest, under a color or visor, he deceive. The office of a pastor is very excellent, the authority of the Church is great, yet so that no part of God's power and Christ's mastership be diminished. Whence we may easily gather that the pride of the Pope is ridiculous, who, when as he treadeth under foot the whole kingdom of Christ, and doth set himself openly against God, will yet, never- theless, lie hid under the name of Christ. 270
269 "Eadem in parentibus et dominis ratio," the same holds in parents and masters, omitted in the translation. 270 "Dei," of God.
162
? Acts 5:29-33
? 30. The God of our fathers. They descend unto the matter whereof they are to speak, that they may declare that they made small account of the commandment of the priests, not without cause, nor yet unadvisedly. For (as I have already said) the comparison between God and man taketh no place save only when there is some contrariety. Therefore they prove by this, that they are enforced by the fear of God to refuse the commandment of the priests; because God commandeth that which they forbid. Therefore, first of all, they say that God had raised up Christ, after the common custom of the Scriptures. For this speech is common, that God raised up prophets or judges, or rather ministers, whom he determined to use into some great work; which importeth as much as that all excellency of nature is weak, unless God do furnish those with singular gifts whom he preferreth unto any excellent office. Peradventure, also they allude unto that famous place of Moses, which Peter cited in his first sermon, (Deuteronomy 18:15, above 3:22. ) They cite the God of the fathers by name, as the author, that they may declare that they bring in no new form of religion, neither yet will they enforce upon the people any new god. For they were to make answer to that false slander, that they went about to lead away the people from the law and the prophets. Not that they allow all that worship which was used by the fathers, as profane men are content with this only argument, that the fathers taught thus, that they do all things according to the custom and decree of their ancestors; but the apostles speak in this place of those fathers with whom God hath made his covenant, who followeth right and pure doctrine, who em- braceth the promise of salvation with true faith; finally, who had their beginning of the heavenly Father, and who, through the only begotten Son of God, were the children of God together with their posterity.
Whom ye. In this member the apostles declare unto them plainly that they were the enemies of God who would have the chief honor given them as unto the governors and prelates of the Church. 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.
241 "Veluti cornici, uti proverbio dicitur, configere oculos," and as the proverb says, "put out the eyes of the crow. "
148
Acts 5:1-6
? ? Acts 5:1-6
? enings of the gospel terrify us, and humble us in time, lest we also feel the like effect. For that which is spoken of Christ,
"He shall slay the wicked with the breath of his mouth. " (Isaiah 11:4,)
doth not only appertain to the head of the wicked, but also to every member. For those which refuse the salvation offered in his word, it must needs be deadly to them, which was naturally wholesome. But and if any man do think it an absurd thing that the apostle did punish Ananias bodily, first, I answer, that this was an extraordinary thing; secondly, that this was one of the gifts of the Spirit, as it appeareth by the 19th chapter of the First to the Corinthians, (verse 10. ) After which sort we shall afterward see Elymas, the sorcerer, stricken with blindness by Paul, (Acts 13:8. ) Therefore, Peter did nothing which was impertinent to his function, when he did in time shoot that dart which the Holy Ghost had given him. And whereas some think that this was too cruel a punishment, this cometh to pass, because, weighing Ananias' sin in their own and not in God's balance, they count that but a light offense which was a most great and grievous crime, being full of such heinous offenses as I have already declared. Other some do think that this was nothing so, because they see many hypocrites escape scot free daily, which do no less mock God than did Ananias; yea, because they themselves being most gross contemners of God, are yet notwithstanding unpunished for their wickedness. But as God hath poured out visible graces upon his Church in the be- ginning, to the end we may know that he will be present with us by the secret power of his Spirit, yea, he showed that openly by external signs, which we feel inwardly by the experiment of faith; so he declared by the visible punishment of two, how horrible a judgment remaineth for all hypocrites, which shall mock God and his Church.
And there came great fear This was the Lord's purpose, by punishing one to make the rest afraid, that they might reverently beware of all hypocrisy. And that which Luke saith, that they feared, doth appertain unto us also. For God meant to give all ages a lesson at that time, that they may learn to deal sincerely and uprightly with him. In the mean season, the punishment of this wicked person ought to have encouraged the godly hereafter to consecrate their goods more freely to God and the poor; because they might gather how precious alms was in the sight of God, seeing the profaning thereof was so punished. 242
? ? 242 "Tam graviter," so grievously, severely.
149
Acts 5:7-11
? ? Acts 5:7-11
? 7. And there was passed about the space of three hours, when his wife came in, ignorant of that which was done. 8. And Peter said unto her, Tell me, sold ye the field for so much? She answered, Surely, for so much. 9. And Peter said unto her, What is this that ye are agreed together to tempt the Spirit of the Lord? Behold, the feet of those which have buried thy husband are at the door, which shall carry thee out. 10. And immediately she fell down at his feet, and gave up the ghost. Furthermore, when the young men came in, they found her dead, and when they had carried her out, they buried her beside her hus- band. 11. And there came great fear upon all the church, and upon all which heard these things.
? ? ? 7. That punishment wherewith the Lord punished Sapphira containeth no new thing, save only that the example was the more confirmed thereby. And it came to pass by the certain providence of God, that the Church should see apart the obstinate wickedness and treacherous mind of them both. Seeing their faults were alike, they might have been known together; but this was more fit and profitable for the Church, that they might severally bewray their own wickedness. Neither was Sapphira provoked by the sight of her husband to dis- semble, (as it falleth out oftentimes,) that the fault could be ascribed to shamefacedness, but of her own accord, and being pricked forward by no other means, she seemeth to be no better than her husband. Moreover, their wickedness in lying was like, forasmuch as she may see by Peter's interrogation that their guile was found out.
8. Tell me. We see that God doth not by and by 243 punish her, but first he trieth the matter thoroughly, lest he should send vengeance upon any save the obstinate, and those which will not be pardoned. 244 For although Sapphira did know that the matter was hidden, she ought to have been stricken with this question of Peter, no otherwise than if she had been cited to appear before the judgment-seat of God. She hath a time granted her to repent; yea, this is, as it were, a pleasant 245 inviting unto repentance. But she, in holding on so carelessly, 246 doth declare that she was incurable, because she is touched with no fear of God.
And hereby are we taught to labor diligently to bring sinners into the way. For the Spirit of God keepeth this moderation; but when as stubbornness and the stubborn contempt of God is added unto the offense, it is now high time to punish. Therefore, those men are
? 243 "Subito impetu," by sudden impulse.
244 "Qui sibi veniam praecidunt," who cut themselves off from pardon.
245 "Placida," calm.
246 "Pergendo secure," in proceeding securely.
150
Acts 5:7-11
? too arrogant who are displeased with the immoderate rigor of God. It is rather our duty to consider how we shall in time to come 247 stand before the judgment-seat of God; although this is too much to despise his holy power and majesty, if we will have him mocked freely without any punishment. Moreover, so many circumstances, which before I have gathered, do sufficiently prove that Ananias and Sapphira were not worthy of one death only. For, first of all, hypocrisy is of itself very abominable to God. Secondly, whereas they are determ- ined to lie unto God, this ariseth of great contempt, in that they do not reverence and fear Christ, being the Chief Governor of those amongst whom they were. It is ungodliness joined with impudency; because, so they can escape shame and reproach amongst men, before whom they were determined to vaunt and brag, they pass not to deny their manifest wickedness unto God. Whereas they do stubbornly deny their offense, this doth, as it were, make up the heap and measure. And whereas innumerable hypocrites do no less mock God and the Church daily, who, notwithstanding, are not punished with death, I have already showed why this ought to seem to be no inconvenient thing. 248 Forasmuch as God is the only Judge of the world, it belongeth to him to punish every man at his pleasure, when and how it seemeth good to him. Wherefore we must not prescribe unto him a certain mean and manner of punishment. But the greatness of the spiritual judgment, which is as yet hid, hath been set before us in the bodily punishment of two, as in a mirror. For if we consider what it is to be cast into eternal fire, we shall not judge that this is the greatest evil and punishment of all, to fall down dead before men. Look the 10th chapter of the First to the Corinthians, verse 5.
9. To tempt the Spirit. He uttereth the same thing in other words which he had said be- fore; to wit, that they did mock God unreverently and contemptibly. But he said that they tempted the Spirit, because they had cunningly packed their fraud, as if the Spirit of God were not the knower of the hearts. For it was a point of too great carelessness, seeing the one made the other privy to their wickedness, to make their match between themselves, having, as it were, excluded God. For the Scripture saith, that God is tempted either when his power is taken from him, or the knowledge of all things is denied him. Furthermore, he meaneth that Spirit which governed the Church by the apostles. For when Christ saith, When the Spirit cometh, he shall judge the world, he noteth no other kind of authority than that which he exerciseth by the ministry of the Church.
11. And there came fear. He saith, again, that the punishment of one was a lesson to all. But he plainly expresseth in this place a double fear. He saith that the Church feared, because the faithful do never so perfectly fear God, but that they profit yet more, being admonished by his judgments. Therefore, by all those punishments which we read have been laid upon
? 247 "Olim," one day.
248 "Absurdum," absurd or strange.
151
men in times past, and do daily see to be laid upon them, doth God call us back from the enticements and liberty of sinning. For our flesh must be bridled every now and then after this sort, because one bridle will scarce serve the turn. There was another manner [of] fear in the strangers, yet no such fear as brought them unto the sincere worship of God; yet, notwithstanding, it was such as caused them to give the glory to God.
Acts 5:7-11
? ? 152
Acts 5:12-16
? ? Acts 5:12-16
? 12. And by the hands of the apostles were done many signs and wonders amongst the people. And they were all with one accord in the Porch of Solomon. 13. And of the other durst no man join himself to them: but the people magnified them. 14. And the multitude of those that believed in the Lord, both of men and women, grew more and more. 15. So that they brought forth the sick into the streets, and laid them in beds and couches, that at the least way the shadow of Peter, as he came, might shadow some of them. 16. And a multitude of the next cities came together to Jerusalem, bringing their sick, and those which were vexed with unclean spirits, which were all healed.
? ? ? 12. He returneth to miracles of another sort, which are more proper to the gospel; to wit, whereby Christ doth not only declare his power, but also his goodness; to the end he may allure men unto himself with the sweetness of his grace. For he came to save the world, and not to condemn it. Therefore, whereas the sick are healed, and others are delivered from devils, these benefits done to the body do represent the spiritual grace of Christ; and therefore they agree with his natural 249 office that I may so speak. That fearful sign which was showed in Ananias and Sapphira came to pass extraordinarily 250 Luke saith that the Church was increased by miracles, because they serve for faith, 251 (as we have said,) to prepare some, to confirm others. Whereby that is proved again, which I have said elsewhere that miracles must never be separated from the word. Luke showeth the multitude of miracles by this, in that the sick were brought forth everywhere, that they might be healed. For God meant thus to set forth the gospel of his Son, especially at the beginning; that he, might for a certainty testify to the Jews, that that restoring of all things was present, which was so often promised, and in which all their hope was reposed, as they themselves did pretend, (and make semb- lance. ) It is well known that couches were certain little beds in which the men of old were wont to rest at noon. Because they might the more easily carry them out, they laid the sick in them.
And they were all with one accord. He signifieth unto us that they were wont to meet together at certain hours, not only for doctrine and prayers' sake, but that they might win others unto the Lord, as occasion was given. For every man lived at home at his own house, but they had their meetings there, as assuredly no body of the Church can otherwise continue. For if every man will be his own teacher, and pray apart by himself, and if there be no meetings and assemblies, how excellently soever the Church be ordered and appointed, yet
? 249 "Genuino," genuine.
250 "Quasi accidentale erat," was, as it were, accidental.
251 "Fidei subserviunt," are subservient to faith.
153
must it needs decay and come to nought. He saith that they were all of one mind, to the end we may know that they did all keep that order willingly, that no man was so disordered as to keep himself at home, 252 neglecting the public assembly. Wherein they showed a token, not only of modesty, but also of constancy. For they could not do this without danger, seeing the place was so famous. For which cause, the agreement of them all to put themselves in hazard was so much the more worthy of commendation.
13. And of other durst no man. This was the second fruit of the miracles, in that these which believed not, being convict with the excellent power of God, dare not despise the apostles, but are rather enforced to reverence the Church. Yet that might seem an absurd thing, that being terrified with miracles, they flee from God and his people. I answer, that they were letted through their own fault from coming; and it is not to be doubted but that God doth call us unto himself by miracles. Therefore, whosoever they be that go not so far, as willingly to embrace the grace of God which shineth in them, they are letted and hindered by their own perverse and evil conscience. Yet this is some fruit, in that God wringeth some fear out of them; although Luke doth ascribe this not only to the miracle, but rather compre- hendeth all together which might serve to the increasing of the dignity of the Church. For all things were so ordered, that there shined there a certain divine majesty; for they did no less differ from the other than angels from men.
For there is a certain secret majesty in holy discipline and in sincere godliness, which doth even fast bind the wicked whether they will or no. But we know not at this day of what sort the same is; yea, rather, we cause ourselves to be despised together with the gospel, through our profane liberty of evil living. Furthermore, the punishment of Ananias and his wife did not a little terrify the wicked, and keep them from breaking in unadvisedly into the company of those men, where God had showed himself so sharp a Judge. Yet we must note that he speaketh of men which were indifferent in this place, and of those which were not of the worst sort; for there were at that time many at Jerusalem, whom neither the reverence of signs, neither yet of the angelic holiness of the godly, could move. Therefore Luke meaneth moderate men, in whom there are some seed of the fear of God; like as we see at this day certain, whom the vanity of the world keepeth back from submitting their necks unto the yoke of Christ; yet because they smell out some divine thing in our doctrine, 253 they dare not despise the same; yet we may see also in what deadly grins [gins] Satan insnareth all those which have not the Spirit of Christ, that they do not only fear to provide for themselves, but purposely avoid those remedies which are offered them unto salvation. They both see and allow those things which are both holy and profitable, and yet, notwithstanding, they
252 "Intra privates parietes se teneret," as to keep himself within a private buildings.
253 "Sed quia illis divinum aliquid subolet nostra doctrina," but because our doctrine has somewhat of a divine savor to them.
154
Acts 5:12-16
? ? are either carried headlong unto things which are worse, or else they wax drowsy in their filthiness.
15. The shadow of Peter, as he came. The Papists abuse this text, [as a pretexts] not only to the end they may commend reigned miracles, which they say are done at the graves of martyrs, but also that they may boast of their relics. Why (say they) shall not the grave, or garment, the touching of the bones of Peter, have power to heal, as well as his shadow had this power? I answer, we must not by and by think that that is right which Luke saith was done by ignorant men, and those which knew not the pure faith. Yet we have a more certain answer in readiness than this. For the apostles were endued with such power for this cause, because they were ministers of the gospel. Therefore they used this gift, inasmuch as it served to further the credit of the gospel; yea, God did no less show forth his power in their shadow than in their mouth. Those miracles whereof the Papists babble are so unlike to these, that they are rather altogether contrary. For this is the end of their miracles, to lead away the world from Christ unto saints.
Acts 5:12-16
? ? 155
Acts 5:17-26
? ? Acts 5:17-26
? 17. And the high priest rose, and all that were with him, that is to say, the sect of the Sadducees, and were. filled with zeal, [or indignation. ] 18. And they laid hands on the apostles, and put them in the common prison. 19. And the angel of the Lord opened the door of the prison in the night season, and bringing them out, said, 20. Go, and standing, speak in the temple unto the people all the word, of this life. 21. When they heard this early in the morning, they entered into the temple and taught. But when the high priest came, and those which were with him, they called a council, and all the whole senate of the children of Israel, and sent into the common prison to fetch them. 22. But when the ministers came, they found them not. Therefore they returned and told, saying, 23. The prison truly found we shut with all diligence, and the keepers standing at the door; but when the prison was opened, we found none within. 24. When the chief priest, and the captain of the temple, and the priests, heard these sayings, they doubted of these things, what this would be. 25. Furthermore, a certain man coming told them, saying, Behold, the men whom ye had put in prison stand in the temple, teaching the people. 26. Then the captain going with the ministers, brought them without violence. For they feared the people, lest they should be stoned.
? ? ? 17. Luke hath hitherto declared that the Church was wonderfully increased, that it was furnished 254 with divers gifts, that it excelled in miracles; finally, that the kingdom of Christ did flourish there by all means. Now he beginneth to show that the fury of the wicked was kindled with these things, so that they raged sorer afresh. 255 Whence we may gather with what blind fury and rage Satan driveth them forward, when as they are so little terrified with such evident power of God, that they run headlong more boldly, and with greater force, and bend all their force, as it were, to overthrow the very heaven. As this so great blindness is a horrible punishment of Almighty God, so ought it to teach all men to submit themselves betimes to God, lest that they themselves, being taken with the spirit of giddiness, (whilst they run against the hand of God,) be broken in pieces with the same.
Nevertheless, let us know that God will so increase his Church with spiritual good things, that yet, notwithstand- ing, he suffereth the same to be vexed of the wicked. Therefore we must alway be ready for the combat; for our estate at this day is not unlike to theirs. Especially the knowledge of the gifts of God, whereby he testifieth that he is present with us, ought to encourage us, lest the fury and boldness of the wicked do terrify and dismay us. For this is no small comfort, when we know that God is present with us.
? 254 "Magnifice ornatum," magnificently furnished.
255 "Ut de integro violentius saevirent," so that they anew become more violently enraged.
156
Which were with him. He meaneth those which were most familiar, and the highest linked in friendship with the chief priest, whose counsel he was wont to use, and whom he had, being, as it were, gathered and culled out of the whole order, not for judgment, or dis- cretion, but for the love of his faction; as they did then contend among themselves shame- lessly, like mortal enemies. Furthermore, Luke saith again, that the Sadducees did bear the greatest swing at that day; to the end we may know that the government was then confused with horrible wasteness; 256 when as such a sect could bear rule. But God suffered the syn- agogue to be drowned in such extreme reproach, after that he had separated his Church from it, to the end they might have the less excuse, who despising the gospel, did continue in such a sink of filthiness. In the mean season, what did enforce and drive forward those swine, who were touched with no care of the life to come, save only mere ambition, and desire to keep that lordship and pre-eminence which they had gotten?
They were filled with zeal. I had liefer keep the Greek word still (especially seeing it is common enough otherwise) than to translate it emulation (or indignation;) for he speaketh generally of the perverse and violent force wherewith hypocrites are carried and inflamed to maintain their superstitions; whereby it appeareth what account God maketh of zeal, and what praise it deserveth, when as it is not governed by reason and wisdom, that is, when it is not led and guided by the Spirit of God. We see at this day those men moved and stirred with devilish fury, who will be counted the most devout of all men, who rage horribly to shed innocent blood. Nevertheless, let us note that he speaketh not in this place of an unad- vised or blind zeal, which was in many of the Jews, as Paul affirmeth, but we understand rather a hot and unbridled violence; for although the wicked be accused of their own con- sciences, because they wittingly resist godliness, yet do they deceive themselves with a false show of zeal, because it is lawful to prevent new things. 257 So at this day almost in all Popery they boast only of zeal, whereas notwithstanding they are zealous for their belly. But admit we grant that that is true which they pretend, how can this excuse the heat of their cruelty whereunto they are enforced by their blindness? as if this were a chief virtue to grant liberty to their wrath, 258 to be avenged of that which displeaseth them; but this was former in order, to make a difference between good and evil, lest any thing be dissolved 259 unadvisedly.
19. The angel of the Lord. The Lord brought the apostles out of prison, not because he would rid them quite out of the hands of their enemies, for he suffered them afterwards to
256 "Totem Ecclesiae gubernationem horrenda vastitate tunc fuisse confusam," that the whole government of the Church was then confused and lying waste.
257 "Novis rebus," a revolution.
258 "Frena iracundiae suae laxare," to give loose reins to their wrath.
259 "Atqui hoc ordine prius erat, habere boni et mali discrimen, ne temere quicquam improbetur," but the
first thing in order was to observe the distinction between good and evil, that nothing might be rashly disapproved. 157
Acts 5:17-26
? ? Acts 5:17-26
? be brought back again, and to be beaten with rods; but he meant to declare, by this miracle, that they were in his hand and tuition, to the end he might maintain the credit of the gospel; partly that the Church might have another confirmation thereby, partly that the wicked might be left without excuse wherefore we must not hope always, nay, we must not always desire that God will deliver us from death; but we must be content with this one thing, that our life is defended by his hand, so far as is expedient. In that he useth the ministry of an angel, in this he doth according to his common custom; for he testifieth every where in the Scriptures, that the angels are ministers of his goodness towards us. Neither is that a vain speculation, for this is a profitable help for our infirmity, that we know that not only God doth care for us, but also that the heavenly spirits do watch for our safety. Again, this was no small pledge of God's love towards us, that the creatures of all other most noble are ap- pointed to have regard of our safety. The angel openeth the prison in the night, because he would not work the miracle when the wicked might see him, although he would have the same being wrought known by the event itself.
20. Speak in the temple. This is the end of their deliverance, that they employ themselves stoutly in preaching the gospel, and provoke their enemies courageously, until they die valiantly. For they were put to death at length when the hand of God ceased, after that they had finished their course; but now the Lord openeth the prison for them, that they may be at liberty to fulfill their function. That is worth the marking, because we see many men, who, after they have escaped out of persecution, do afterwards keep silence, as if they had done their duty towards God, (and were no more to be troubled;) other some, also, do escape away by denying Christ; but the Lord doth deliver his children, not to the end they may cease off from the course which they have begun, but rather that they may be the more zealous afterward. The apostles might have objected, It is better to keep silence for a time, forasmuch as we cannot speak one word without danger; we are now apprehended for one only sermon, how much more shall the fury of our enemies be inflamed hereafter, if they shall see us make no end of speaking? But because they knew that they were to live and to die to the Lord, they do not refuse to do that which the Lord commanded; so we must always mark what function the Lord enjoineth us. There will many things meet us oftentimes, which may discourage us, unless being content with the commandment of God alone, we do our duty, committing the success to him.
The words of this life. A singular commendation of the gospel, that it is a lively doctrine, bringing salvation unto men; for the righteousness of God is revealed unto us in it, (Romans 1:17;) and in it Christ offereth himself unto us with the sacrifice of his death, with the Spirit of regeneration, with the earnest of our adoption. And this is spoken expressly to the apostles, to the end they may the more courageously enter all manner of combats for the gospel, forasmuch as they hear that they are ministers of eternal salvation. The demonstrative is added for the more certainty, as if the angel did point out life with his finger, as assuredly
158
Acts 5:17-26
? we need not to seek the same far, when we have the word in our mouth and in our heart; unless peradventure some man had rather take it by hypallage, the words of this life, for these words, which I do not reject, yet that former sense me thinks is better, for it was a new rev- elation of Christ wherein they had life present.
21. And when the chief priest came. The chief priest calleth all the council together now, lest, if giving the honor to his own sect, he omit others, and be not able to bear the burden; therefore, he is enforced by fear to call the multitude together, notwithstanding they observe diligently and straitly the form of law. The elders are called who did govern, that nothing may be done but according to the sentence and authority of the council. Who would not have hoped for a moderate end, seeing they began thus? and surely they pretend what color they can, lest they seem to oppress the truth violently and tyrannously; but when they hear that the apostles teach in the temple, howsoever they know that they came not out by deceit of man, but miraculously, yet they hold on still in their purpose; where appeareth, together with the ungodliness of behavior and contempt of God, horrible fury and want of reason. Therefore, the beautiful colors of right and equity 260 do never so cover hypocrites, but that they do at length betray their wickedness. They must need certainly gather by all circum- stances, that it is the work of God that the prison was opened, yet they do not doubt openly to rage against God.
These things are also meet for our time. We know how proudly the Papists boast of that maxim of theirs, that lawful councils must be obeyed, because they represent the Church. Moreover, they call those lawful councils, and they will have them so accounted, wherein nothing is wanting touching the external form, and such a council was this whereof Luke speaketh in this place; and yet, notwithstanding, we know that it was gathered to put out 261 the name of Christ; for although the priests did then creep in unto honor by subtlety, or by inordinate suit, 262 to win the favor of men, or by other wicked policies, or whether they burst in unto the same by bribery, or murder, 263 yet the dignity of the priesthood did continue as yet until Christ was revealed. There was in the assembly of the elders a repres- enting of the Church; but where the truth of God is not sought, all outward appearance is nothing else but a mere visor. Therefore, it is in vain for the Papists to cover their abomina- tions with the shadow of this buckler, because it is not sufficient for those to be gathered together who are rulers of the Church, unless they do this in the name of Christ, otherwise forasmuch as it is an usual policy of Satan to transform himself into an angel of light, (2
? 260 "Speciosi juris praetextus," the specious pretexts of law.
261 "Extinguendam," to extinguish.
262 "Ambitu," by intrigue.
263 "Mutuis caedibus," mutual slaughter.
159
Acts 5:17-26
? Corinthians 11:14,) we will grant him as fit a covert under the title of the Church as he can wish.
He brought them without violence. We have spoken somewhat before of the captain of the temple. For I do not think 264 that it was lawful for the Jews to set and appoint whom they would to rule the temple, but that the president of the province did appoint one to have the government of the temple. And he saith, that they were brought without violence, that is, that they were not drawn violently, lest any tumult should arise, so that, whereas they neither fear nor reverence God, they are afraid of men. The apostles also do show their modesty in that, that whereas they are guided with a great number of men, yet do they suffer themselves to be led away by the officers, lest they should be authors of any tumult.
? ? 264 "Neque enim mihi probabile est," for it does not seem to me probable.
160
28. The chief priest layeth two crimes to the charge of the apostles, for he accuseth them of contumacy or stubbornness, 265 because they obeyed not the decree of the council. In the second member he betrayeth an evil conscience, or, at least, he showeth that he handled rather a private business than any public cause, for he complaineth that the apostles will cause the priests and the scribes to be hated for the death of Christ. Behold, therefore, what that is which nettleth them, because they fear the revenge and punishment of wicked murder. He pretendeth, at the first, doctrine; but we may gather out of the end that he was not so careful for doctrine. In the mean season, he accuseth the apostles of sedition; for he taketh that for a thing which all men, for the most part, did grant, 266 that Christ was put to death justly. Notwithstanding this is the principal point of the accusation, that they did not obey the commandment of the priests. It was an heinous offense not to obey the chief priest; how much more heinous was it, then, to despise the whole order? But the chief priest doth not consider what is his duty towards God and the Church; 267 he abuseth his authority tyran- nously, as if the same were not under any laws, as the Pope dealeth with us at this day; for seeing that he taketh to himself an unbridled authority and government, he feareth not to condemn us for schismatics, so soon as he seeth us refuse his decrees; for he catcheth at these sentences: "He which despiseth you despiseth me," (Luke 10:16;) and thereupon he concludeth that we will rebel 268 against God. But if he will be heard as the ambassador of Christ, he must speak out of the mouth of Christ.
Now, forasmuch as he doth manifestly play the minister of Satan, he borroweth authority, without shame and color, of the name of Christ; yea, the very form of speech which the chief priest useth doth prove how carelessly spiritual tyrants who usurp such authority and lordship as is not subject to the word of God, dare grant liberty to themselves to attempt whatsoever pleaseth them. With a commandment (saith he) have we commanded. Whence cometh such strait rigor, save only because they think that all that must be received without exception which they shall command?
Acts 5:27-28
? ? Acts 5:27-28
? 27. And when they had brought them, they set them before the council; and the chief priest asked them, 28. Saying, Did not we, in commanding, command you, that you should not teach in this name? And behold ye have filled Jerusalem with your doctrine, and you will bring the blood of this man upon us.
? ? ? ? ? 265 "Inobedientiae et contumaciae," of contumacy and disobedience.
266 "Pro confesso sumit," he takes for granted.
267 "Vicissim," in his turn, is omitted in the translation.
268 "Esse rebelles," are rebels.
161
Acts 5:29-33
? ? Acts 5:29-33
? 29. And Peter and the apostles answering, said, We ought rather to obey God than men. 30. The God of our fathers hath raised up Jesus, whom ye slew, hanging him upon a tree. 31. Him God hath lifted up with his right hand, to be a Prince and a Savior, to give repent- ance to Israel, and remission of sins. 32. And we are his witnesses of these words [or things,] and the Holy Ghost also, whom God hath given to them that obey him. 33. And when they heard these things, they were cut in sunder, and would slay them.
? ? ? 29. This is the sum of their answer, It is lawful for them, nay, they ought to prefer God before men. God commandeth us to bear witness of Christ; therefore it is in vain for you to command us to keep silence. But I have declared before in the third chapter, when this sentence taketh place, that we ought rather to obey God than men. God doth set men over us in such sort with power, that he keepeth still his own authority safe and sound. Therefore, we must obey rulers so far, that the commandment of God be not broken. Whereas power and authority is lawfully used, then it is out of season to make comparison between God and man. If a faithful pastor do command or forbid out of the Word of God, it shall be in vain for men which are stubborn to object that we ought to obey God; for God will be heard by man. Yea, man is nothing else but an instrument of God. If a magistrate do his duty as he ought, a man shall in vain say that he is contrary to God, seeing that he dissenteth in nothing; yea, rather the contrary rule is then in force. We must obey God's ministers and officers if we will obey him. 269 But so soon as rulers do lead us away from the obedience of God, because they strive against God with sacrilegious boldness, their pride must be abated, that God may be above all in authority. Then all smokes of honor vanish away. For God doth not vouchsafe to bestow honorable titles upon men, to the end they may darken his glory. Therefore, if a father, being not content with his own estate, do essay to take from God the chief honor of a father, he is nothing else but a man. If a king, or ruler, or magistrate, do become so lofty that he diminisheth the honor and authority of God, he is but a man. We must thus think also of pastors. For he which goeth beyond his bounds in his office, (because he setteth himself against God:) must be despoiled of his honor, lest, under a color or visor, he deceive. The office of a pastor is very excellent, the authority of the Church is great, yet so that no part of God's power and Christ's mastership be diminished. Whence we may easily gather that the pride of the Pope is ridiculous, who, when as he treadeth under foot the whole kingdom of Christ, and doth set himself openly against God, will yet, never- theless, lie hid under the name of Christ. 270
269 "Eadem in parentibus et dominis ratio," the same holds in parents and masters, omitted in the translation. 270 "Dei," of God.
162
? Acts 5:29-33
? 30. The God of our fathers. They descend unto the matter whereof they are to speak, that they may declare that they made small account of the commandment of the priests, not without cause, nor yet unadvisedly. For (as I have already said) the comparison between God and man taketh no place save only when there is some contrariety. Therefore they prove by this, that they are enforced by the fear of God to refuse the commandment of the priests; because God commandeth that which they forbid. Therefore, first of all, they say that God had raised up Christ, after the common custom of the Scriptures. For this speech is common, that God raised up prophets or judges, or rather ministers, whom he determined to use into some great work; which importeth as much as that all excellency of nature is weak, unless God do furnish those with singular gifts whom he preferreth unto any excellent office. Peradventure, also they allude unto that famous place of Moses, which Peter cited in his first sermon, (Deuteronomy 18:15, above 3:22. ) They cite the God of the fathers by name, as the author, that they may declare that they bring in no new form of religion, neither yet will they enforce upon the people any new god. For they were to make answer to that false slander, that they went about to lead away the people from the law and the prophets. Not that they allow all that worship which was used by the fathers, as profane men are content with this only argument, that the fathers taught thus, that they do all things according to the custom and decree of their ancestors; but the apostles speak in this place of those fathers with whom God hath made his covenant, who followeth right and pure doctrine, who em- braceth the promise of salvation with true faith; finally, who had their beginning of the heavenly Father, and who, through the only begotten Son of God, were the children of God together with their posterity.
Whom ye. In this member the apostles declare unto them plainly that they were the enemies of God who would have the chief honor given them as unto the governors and prelates of the Church. 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.
