Commentary on Acts, Part 1 · Chapter 6
CHAP. VI.
1 ANd in thoſe dayes, when the number of the diſciples grewe, there aroſe a murmuring of the Greekes against the Hebrewes, becauſe their widowes were deſpiſed in the daily ministerie.
2 Therefore when the twelue had called vntounto them the multitude of the diſciples, they ſaid”or It is not good. It doth not pleaſe that we ſhould ſerue tables, hauing left the word of God.
3 Therefore brethren, looke out ſeuen men of you, of knowne honestic, full of the holy Ghost, and of wiſedome, whom we will appoint ouer this buſineſſe,
4 And wee will giuegive our ſelues vntounto prayer, and to the ministration of the word.
5 The ſpeech pleaſed the whole multitude: and they choſe Stephen, a man full of faith and the holye Ghost: and Philip and Prochorus, and Timon, and Parmenas, and Nicolas a Proſelyte of Antioch.
6 Theſe did they ſet before the Apostles: and when they had praied, they laide their hands vponupon them.
1 Luke declareth here vponupon what occaſion, and to what ende, and alſo with what rite Deacons were firſt made. He ſaith, When there aroſe a murmuring amongſt the Diſciples, it was appeaſed by this remedie, as it is ſaid in the common prouerbe, Good lawes hauehave taken their beginning of euill manners. And it may ſeeme to be a ſtraunge thing, ſeeing that this is a function ſo excellent and ſo neceſſarie in the Church, why it came not into the Apoſtles mindes at the firſt, before there was any ſuch occaſion miniſtred, to appoint Deacons, and why the Spirite of God did not giuegive them ſuch counſell which they take nowe, being as it were enforced thereunto. But that which happened, was both better then, and is alſo more profitable for vsus at this day, to bee vntounto vsus an example. If the Apoſtles had ſpoken of chuſing Deacons, before any neceſſitie did require the ſame: they ſhould not hauehave had the people ſo ready: they ſhould hauehave ſeemed to auoid labour and trouble: many would not hauehave offered ſo liberally into the hands of other men. Therefore it was requiſite that the faithfull ſhoulde bee conuict by experience, that they might chooſe Deacons willingly, whom they ſaw they could not want: and that through their owne fault. We learne in this hiſtorie, that the Church cannot bee ſo framed by and by, but that there remaine ſomewhat to he amended, neither can ſo great a building bee ſo finiſhed in one day, that there may not ſomething be added to make the ſame perfect. Furthermore we learne that there is no ordinance of God ſo holie and laudable, which is not either corrupt or made vnprofitable through the faulte of men. Wee woonder that thinges are neuer ſo well ordered in the worlde, but that there is alwayes ſome euill mixed with the good; but it is the wickedneſſe and corruption of our nature which cauſeth this. That was indeede a godly order whereof Luke made mention before, when the goods of all men being conſecrated to God, were diſtributed to eueryevery man as hee had neede: when as the Apoſtles being as it were the ſtewardes of God and the poore, had the chiefe gouernement of the almes. But ſhortly after there ariſeth a murmuring which trobleth this order. Here appereth that corruption of mē wherof I hauehave ſpoken, which doeth not ſuffer vsus to vſe our good things. Wee muſt alſo marke the ſubtiltie of Satan, who to the end he may take from vsus the vſe of the giftes of God, goeth about this continually, that it may not remaine pure and ſounde: but that being mixed with other diſcommodities, it may firſt be ſuſpected, ſecondly loathed, and laſtly quite taken away. But the Apoſtles hauehave taught vsus by their example that we muſt not yeelde vntounto ſuch engines and policies of Satan. For they do not thinke it meete (being offended with the murmuring) to take away that miniſtery which they know pleaſeth God: but rather inuent a remedy whereby the offence may be taken away, and that may bee retained which is Gods. Thus muſt we doe. For what offences ſoeuer Satan raiſe, we muſt take good heede that he take not from vsus thoſe ordinances which are otherwiſe wholeſome.
The number encreaſing. We ought to wiſh for nothing more then that God woulde encreaſe his Church, and gather togither many on euerie ſide vntounto his people: but the corruption of our nature hindereth vsus from hauing any thing good or happie in all pointes. For there ariſe many diſcommodities alſo, euen of the encreaſings of the Church. For it is a harde matter to keepe many hypocrites from creeping into the multitude, whoſe wickedneſſe is not by and by diſcouered, vntill ſuch time as they hauehave infected ſome part of the flocke with their infection. Moreouer many wicked, froward, & diſſolute perſons, do inſinuate themſelues vnderunder a falſe colour of repentance. And that I may paſſe ouer innumerable things, there is neuer ſuch agreement amongſt many, but that according to the diuerſitie of their maners, their opinions are alſo diuers: ſo that one thing cannot pleaſe all alike. This offence cauſeth many to be deſirous to chooſe a few for a Church, it cauſeth them to loath or elſe to hate a multitude. But no trouble, …e irkſomnes ought ſo much to preuaile, but that we muſt alwaies be deſirous to hauehave the Church encreaſed, but that we muſt ſtuddie to enlarge the ſame, but that we muſt cheriſh ſo much as in vsus lieth, vnitie, with the whole body.
A murmuring of the Greekes. Heereby it appeareth that they were not fully regenerate by the Spirite of God, to whom the diuerſitie of nation and countrie miniſtreth occaſion of diſagreement. For in Chriſt there is neither Iews nor Grecian: therefore this indignation ſmelleth of the fleſh and the world. Wherefore wee muſt take good heede that the like fault be not founde in vsus. There is another faulte, in that they declare their indignation by murmuring. Furthermore it is vncertaine whether the complaint were true or no. For when Luke ſaieth that the Greekes murmured, becauſe their widowes were not honoured, he ſheweth not what was done indeed, but what they thought was done. And it may be that for as much as the Apoſtles did preferre the Iewes, becauſe they were better knowne, the Greekes did th…ke (though falſely) that their widowes were deſpiſed as ſtraungers. And this ſeemeth to bee more like to be true. Furthermore the worde ministring may bee expounded two manner of wayes, actiuely or paſſiuely. For wee knowe that at the firſt there were widowes choſen vntounto the miniſtration. Notwithſtanding I doe rather thinke that the Greekes did complaine, becauſe their widowes were not ſo liberallie relieued as they wiſhed. So that the miniſtration ſhall bee that daylie diſtribution which was wont to be made.
2 The twelue hauing called the multitude vntounto them. It is a point of patience and meekenes that the Apoſtles are no more moued: It is a point of prudence and godly carefulneſſe, in that they preuent the euil which began to ariſe, without deferring the remedie. For after that eueryevery diſſenſion and diuiſion hath gathered ſtrength, it is a wound hard to be cured. By this aſſemblie it appeareth that the Church was gouerned by order and reaſon, ſo that the Apoſtles had the chiefeſt authoritie, and that yet they did impart their counſels and purpoſes vntounto the people. Againe wee muſt note that the faithfull or Chriſtians are in this place called diſciples, in wh…m that of Iſaias muſt be fulfilled, That they were all taught of God. And againe that of Ieremie, They ſhal al know God from the leaſt to the greateſt.
It pleaſeth not. It is in Greeke ouc areston. By which word the Grecians do nowe expreſſe eueryevery opinion or decree which is better then other, or which is to be preferred as being better. I doe rather thinke that the Apoſtles declare what is profitable, than ſimplie what they hauehave decreed. But if it bee not expedient for them to meddle with this buſineſſe, they ſeeme not to acknowledg ſome fault in that that they miniſtred hitherto. And ſurely that is true, that, Vſe is the father of wiſedome. Wherfore there ſhall be no abſurditie, if we ſhal ſay, that the Apoſtles deſire of the Church to bee vnburdened of that function, after that they hauehave tried that it is not meete for them. But if there were any fault, it ought rather to be aſcribed vntounto neceſſitie, than vntounto them. For they tooke not this burthen vponupon them greedily, but ſeeing there was no other way as yet, they had leifer burthen themſelues out of meaſure, than that the poore ſhould be forſlowed. And when as they ſay that it is not meete that they ſhoulde bee occupied in prouiding for the poore, their meaning is that they are vnable to endure both burthens, ſo that they muſt needs let the one alone. For it is as if they ſhould ſay: If thou wilt enioy our miniſtery in the preaching of the Goſpel, deliuer vsus from the charge of the poore, becauſe we are not able to do both. But this ſeemeth to be ſpoken out of ſeaſon by them, becauſe they had not left the charge of teaching before, although they had the ouerſight of the almes. I anſwere, for as much as the adminiſtration was confuſed, they were ſo inwrapped, that they could not wholy attend vponupon doctrine, as was meete. Therefore they refuſe that function which draweth them away from the free and perfect charge of teaching. Notwithſtanding wee may not thinke that they had quite caſt away all care of the poore, but that they did onelyonly ſeek ſomwhat to be lightned & eaſed, that they might attend vponupon their office. And in the meane ſeaſon they declare that the miniſterie of the word is ſo painefull, that it requireth a whole man, neither will it ſuffer him to be occupied about any other buſineſſe. Which if it had bene well conſidered, there had ben a farre other order taken in the Church. The popiſh biſhops did ſack vp great riches vnderunder colour of the miniſtration or deacōſhip: neuertheles they intangled thēſelues in diuers buſineſſes: which they were ſcarſe able to ouercome though eueryevery one of them had had ten heads. Notwithſtanding ſuch is their wickedneſſe that they ſay that there can be no church, vnleſſe it be drowned in this depth: neither do they ceaſe to brag & boaſt that they are the ſucceſſors of the Apoſtles whereas there is nothing which appeareth to bee more contrary. They were carefull for this, that they might not bee occupied about ſeruing of tables, and ſo be compelled to leaue their owne bankets. For whoſoeuer is carefull for his owne table, hee taketh leaue to bee vacant from other mens tables. But omitting theſe things, let vsus marke this ſentence. We know what a holy thing it is to be carefull for the poore. Therefore for as much as the Apoſtles prefer the preaching of the Goſpell before it, wee gather thereby that no obedience is m…re acceptable to God. Notwithſtāding the hardnes is alſo declared, whē as they ſay that they cannot diſcharge both theſe duties. Surely we are not better than they. Therefore let eueryevery one of vsus that is called vntounto the functiō of teaching addict himſelfe whollie to order this his eſtate well. For we are inclined to nothing more than to fall to ſlouthfulnes. Again the fleſh miniſtreth goodly clokes and colours, ſo that thoſe men cannot ſee by and by that they are lead away from their calling, which inwrappe themſelues in ſtraunge buſineſſe. Wherefor to the end Miniſters may pricke forwarde themſelues to do their duetie, let them remember this ſaying of the Apoſtles oftentimes, wherin they declare that foraſmuch as they are called vntounto the function of teaching, they muſt not any longer take charge of the poore. Therefore what excuſes hauehave prophane affaires (taken in hand euen for ſome priuate gaine) where that is ſet aſide which is otherwiſe accounted no ſmall part of the worſhip of God.
3 Therefore brethren looke out. Now we ſee to what end Deacons were made: The worde it ſelfe is in deede generall, yet is it properly taken for thoſe which are ſtewards for the poore. Whereby it appeareth howe licenciouſly the Papiſts doe mocke God and men, who aſſigne vntounto their Deacons no other office but this, to hauehave the charge of the patten and Chalice. Surelie we neede no long diſputation to proue, that they agree in no point with the Apoſtles. But if the readers bee deſirous to ſee anie more concerning this point, they may repaire vntounto our Inſtitution. As touching this preſent place, the Church is permitted to chooſe. For it is tyrannous if any one man appoint or make miniſters, at his pleaſure. Therefore this is the moſt lawful way, that thoſe be choſen by common voices, who are to take vponupon them any publike function in the Church. And the Apoſtles preſcribe what manner perſons ought to be choſen: to wit, men of tried honeſtie and credit, men endewed with wiſedome and other gifts of the Spirite. And this is the meane betweene tyranny and confuſed libertie, that nothing be done without the conſent and approbation of the people: yet ſo that the paſtours moderate and gouerne this action, that their authoritie may be as a bridle, to keepe vnderunder the people, leaſt they paſſe their bounds too much. In the meane ſeaſon this is worth the noting, that the Apoſtles preſcribe an order vntounto the faithfull, leaſt they appoint any ſaue thoſe which are fit. For wee doe God no ſmall iniurie, if wee take all that come to hande to gouerne his houſe. Therefore we muſt vſe great circumſpection, that we chooſe none vntounto the holy function of the Church, vnleſſe we hauehave ſome triall of him firſt. The number of Seauen is applied vntounto the preſent neceſſitie: leaſt any man ſhoulde thinke that there is ſome myſterie comprehended vnderunder the ſame. Whereas Luke ſaith, full of the Spirit and wiſdome, I do interpret it thus: that it is requiſite that they bee furniſhed both with other gifts of the Spirit, and alſo with wiſedome, without which that function cannot bee exerciſed well: both that they may beware of the liegerdemane of thoſe men, who being too much giuen vntounto begging, require that which is neceſſary for the pouertie of the brethren: and alſo of their ſlanders, who ceaſe not to backbite though they hauehave none occaſion giuen them. For that function is not onelyonly painefull, but alſo ſubiect to manie vngodly murmurings.
4 And we will giuegive our ſelues vntounto prayer. They ſhewe againe that they hauehave too much buſines otherwiſe, wherin they may exerciſe themſelues during their whole life. For the olde prouerbe agreeth hereunto verie fitlie, which was vſed ſometimes in the ſolemne rites, Doe this. Therefore they vſe the word proſcartereſai, which ſignifieth to be as it were faſtned and tyed to any thing. Therefore Paſtours muſt not thinke, that they hauehave ſo done their dutie that they need to do no more, when they hauehave daily ſpent ſome time in teaching. There is another manner of ſtudy, another maner of zeale, another maner of continuance required, that they may in deede boaſt that they are wholie giuen to that thing. They adioyne thereunto prayer, not that they alone ought to pray (for that is an exerciſe common to all the Godly) but becauſe they hauehave peculiar cauſes to praie aboue all other. There is no man which ought not to be carefull for the common ſaluation of the Church, howe much more then ought the Paſtour, who hath that function enioyned him by name, to labour carefullie for it?Exod. 17.11 Rom. 1.10. 1. Corin. 3.7. So Moſes did in deede exhort others vntounto prayer, but hee went before them as the ring leader. And it is not without cauſe that Paule doth ſo often make mention of his prayers. Againe wee muſt alwayes remember that, that wee ſhall looſe all our labour beſtowed vppon plowing, ſowing and watering, vnleſſe the encreaſe come from heauen. Therefore it ſhal not ſuffice to take great paines in teaching, vnleſſe wee require the bleſſing at the hands of the Lord, that our labour may not bee in vaine and vnfruitfull. Heereby it appeareth, that the exerciſe of prayer is not in vaine commended vntounto the miniſters of the word.
5 Stephen full of faith. Luke doth not therefore ſeparate faith from the Spirite, as if it alſo were not a gift of the Spirite: but by Spirit hee meaneth other gifts wherewith Stephen was endewed, as zeale, wiſedome, vprightneſſe, brotherly louelove, diligence, integritie of a good conſcience: ſecondly hee expreſſeth the principall kinde. Therefore he ſignifieth that Stephen did excell firſt in faith, and ſecondly in other vertues, ſo that it was euident that hee had abundance of the grace of the Spirite. He doth not ſo greatlie commende the reſt, becauſe vndoubtedly they were inferiour to him. Moreouer the auncient writers, doe with great conſent affirme that this Nicholas, which was one of the ſeauen, is the ſame of whom Iohn maketh mention in the Reuelation: to wit,Apoca. 2.15 that hee was an authour of a filthie and wicked ſect: for as much as hee would hauehave women to be common. For which cauſe we muſt not be negligent in chooſing miniſters of the Church. For if the hypocriſie of men do deceiue euen thoſe, which are moſt vigilant and careful to take heed, what ſhall befall the careleſſe and negligent? Notwithſtanding if when we hauehave vſed ſuch circumſpection as is meete, it ſo fall out that wee bee deceiued, let vsus not be trobled out of meaſure, for as much as Luke ſaith, that euen the Apoſtles were ſubiect to this inconuenience. Some will aske this queſtion, Then what good ſhall exhortation doe? to what vſe ſerueth prayer? ſeeing that the ſucceſſe it ſelfe ſheweth that the election was not wholy gouerned by the Spirite of God? I anſwere, that this is a great matter that the Spirit directed their iudgements in chooſing ſixe men: in that he ſuffereth the Church to goe aſtray in the ſeuenth, it ought to ſeeme no abſurd thing. For it is requiſite that wee bee thus humbled diuers wayes, partly that the wicked and vngodly may exerciſe vsus: partly that being taught by their example, wee may learne to examine our ſelues throughly, leaſt there bee in vsus any hidden and priuie ſtarting corners of guile: partly that we may be more circumſpect to deſcerne, and that wee may as it were keepe watch continually, leaſt wee bee diſceiued by craftie and vnfaithfull men. Alſo it may bee that the miniſterie of Nicolas was for a time profitable, and that he fel afterward into that monſtrous error. And if ſo be it he fell in ſuch ſort from ſuch an honorable degree; the higher that eueryevery one of vsus ſhall bee extolled, let him ſubmit himſelfe vntounto God with modeſtie and feare.
6 Hauing prayed they laide their hands vponupon them. Laying on of handes was a ſolemne ſigne of conſecration vnderunder the Law. To this end do the Apoſtles now lay their hands vponupon the Deacons, that they may knowe that they are offered to God. Notwithſtanding becauſe this Ceremonie ſhould of it ſelfe bee vaine, they adde thereunto prayer, wherein the faithfull commende vntounto God, thoſe miniſters whom they offer vntounto him. This is referred vntounto the Apoſtles, for all the people did not lay their hands vponupon the Deacons: but when the Apoſtles did make prayer in the name of the Church, others alſo did adde their petitions. Hence we gather that the laying on of hands is a rite agreeing vntounto order and comlineſſe, for as much as the Apoſtles did vſe the ſame: and yet that it hath of it ſelfe no force or power, but that the effect dependeth vponupon the Spirite of God alone. Which is generally to bee thought of all Ceremonies.
7 Furthermore the worde of God grewe, and the number of the diſciples encreaſed greatly at Ieruſalem, and a greate companye of the Priestes obeyed the faith.
8 And Stephen full of faith and power, wrought woonders and great ſignes amongst the people.
9 But there aroſe certaine of the Synagogue, which was called the Synagogue of the Libertines and Cyrenians, and of Alexandria, and of thoſe which were of Cilicia and Aſia, diſputing with Stephen.
10 And they could not reſist the wiſdome, and Spirit wherewith he ſpake.
Luke ſetteth forth againe the encreaſing of the Church, to the ende he may the better declare the power of God and his grace in the continual going forward thereof. This was an excellent work of God that the church ſhould ſodainly, and as it were in a moment be raiſed vp: but this is worthy no leſſe admiration, in that he furthereth that work which he had begun amidſt ſo many lets, in that the number of thoſe is encreaſed, whom to diminiſh, and ſo conſequently to deſtroy the whole ſtocke, the world doeth ſo greatly labour. In that he ſaieth that the worde of God did grow: his meaning is, that it was ſpread further abroade. The worde of God is ſaide to grow two manner of wayes, either when newe diſciples are brought to obey the ſame, or as eueryevery one of vsus profiteth and goeth forwarde therein. Luke ſpeaketh in this place of the former ſort of encreaſing, for hee expoundeth himſelfe by and by, when hee ſpeaketh of the number of the diſciples. Notwithſtanding hee reſtreineth this ſo great an encreaſing of faith, vntounto one Cittie. For although it bee to bee thought, that the diſciples were ſcattered abroad elſewhere, yet was there no certaine bodie ſaue onelyonly at Ieruſalem.
And a great companie. Seing that (in ſpeaking properly) our faith doth obey the doctrine of the Goſpell, it is a figuratiue ſpeach vttered by Metonymia, when Luke ſaieth, That they obeyed the faith. For the worde faith is taken by him for the worde of God, and the very profeſſion of Chriſtianitie. And he reckoneth vp the Prieſtes by name, becauſe they were for the moſt parte enimies: for which cauſe it was a woonderfull woorke of God, that ſome ſhoulde bee conuerted, and much more woonderfull that many. For at the firſt they raged againſt Chriſte with this bragge, Hath anie of the rulers beleeued in him? But this multitude which knoweth not the Lawe, are accurſed.
And Stephen. Luke reciteth in this place a newe cumbate of the Church, whereby it appeareth that the glory of the Goſpel was alwaies ioyned with the croſſe and diuerſe troubles. And this is the ſumme, that the Church was aſſaulted in the perſon of one man. Whereby it came to paſſe, that the enimies were the more bolde, and being imbrewed with innocent bloode, did rage ſorer than they had wont. For they had not gone as yet beyond the priſon and roddes. But to the end we may knowe that the name of Chriſt was glorified as well in the life as in the death of Stephen, Luke ſaith at the firſt, that hee was full of faith and power. Whereby hee ſignifieth that his faith was excellent, and that he excelled in power to doe myracles. Neither ought wee to imagine perfection of faith, becauſe he is ſaide to bee full of faith: but this manner of ſpeaking, is much vſed in the Scripture, to call thoſe Full of the giftes of God, who are aboundantly endewed with the ſame. I take power (without queſtion) for habilitie to doe miracles. Faith comprehendeth not onelyonly the gifte of vnderſtanding, but alſo the feruentneſſe of zeale. For as much as his name was famous by reaſon of this excellencie, it came thereby to paſſe, that the rage of the wicked was bent againſt him as it were with one conſent to ouerthrowe him. For ſo ſoone as the force and grace of the Spirite doeth ſhewe it ſelfe, the furie of Sathan is by and by prouoked.
And it ſhall appeare by the text that Steephen was diligent and couragious in ſpreading abroade the doctrine of the Goſpel: but Luke paſſeth ouer that, being content to hauehave commended his faith; which could not be ſlothfull and ſluggiſh.
And there aroſe certaine. This was the beginning of perſecution, becauſe the wicked after that they hauehave aſſaied in vaine to ſet themſelues againſt Chriſt by diſputing, when they ſaw that that former attempt did take none effect, they flie vntounto ſlaunders, cauilling, and tumults, and at length they breake out into violence and murther. Therefore Luke meaneth by the worde Riſe, that thoſe of whom he ſpeaketh, did aſſault the Goſpel with their tongue, and did not by and by bring Stephen before the iudgement ſeate, but did firſt ſet vponupon him by diſputing againſt him. Furthermore hee ſignifieth that they were ſtraungers, which liued in Iudea, either that they might exerciſe merchandiſe, or elſe get learning. Therefore he ſaith that ſome of them were Cyrenians, ſome of Alexandria, ſome of Cilicia, ſome of Aſia. He ſaith that they were all of the Synagogue of the Libertines. It is to be thought that the free men of the citizens of Rome had cauſed a ſynagogue to bee builded of their owne charges, that it might bee proper to the Iewes which came togither out of the prouinces. Therefore thoſe which were brought thither by the grace of God, and ought to hauehave embraced Chriſt ſo much the more willingly, aſſault him firſt, and inflame the furie of others as it were with a trumpet. Alſo Luke will in many other places afterward declare, that the Iewes which were ſcattered abroad in the prouinces, were moſt deadlie enimies to ſounde doctrine, and moſt venemous in moouing tumults. Hee reckoneth vp manie, to the ende the victorie of the truth may be the more famous, whiles that many gathered of diuerſe countries, depart being vanquiſhed by one man, and it is not to bee doubted but that they were enforced to holde their peace with ſhame. Stephen had alreadie woone great fauor, and gotten great dignitie by myracles. He anſwereth the diſputers now in ſuch ſort, that hee getteth the vpper hande much. Hee putteth not that Wiſedome and Spirite which he ſaith his aduerſaries coulde not gaineſtande, as diuerſe thinges. Therefore reſolue theſe wordes thus: They coulde not reſiſt the wiſedome which the Spirite of God gaue him. For Luke meant to expreſſe, that they fought not on both ſides as men: but that the enimies of the Goſpell were therefore diſcouraged & ouercome, becauſe they did ſtriue againſt the ſpirit of God, which ſpake by the mouth of Stephen. And foraſmuch as Chriſt hath promiſed the ſame Spirite to all his ſeruants, let vsus onelyonly defende the truth faithfully, and let vsus craue a mouth and wiſedome of him: and we ſhall be ſufficiently furniſhed to ſpeake, ſo that neither the wit, neither yet the babling of our aduerſaries ſhall bee able to make vsus aſhamed. So the Spirit was as effectuall in our time, in the mouth of the Martyrs which were burnt, and it vttereth the like force nowe daily, that though they were ignorant men, neuer trained vp in any ſchooles, yet did they make the chiefe diuines which maintained poperie no leſſe aſtoniſhed with their voice onelyonly, than if it had thundered and lightened.
11 Then they ſuborned men which ſaid: We hauehave heard this man ſpeak blaſphemous words against Moſes, and God.
12 And they mooued the people and the Elders and the Scribes. And inuading him, they tooke him, and brought him into the Councell,
13 And they brought forth falſe witneſſes which ſaid, This man ceaſeth not to ſpeake blaſphemous words, against this holy place and the Law.
14 For wee hauehave hearde him ſay, that this Ieſus of Nazareth ſhall destroy this place, and ſhall chaunge the ordinances which Moſes hath giuen vsus.
15 And when all which ſate in the Councell had beholden him, they ſaw his face as it had bene the face of an Angell.
12 Being ouercome with the power of the Spirite, they giuegive ouer diſputing, but they prepare falſe witneſſes, that with falſe and ſlaunderous reports they may oppreſſe him. Whereby it appeareth that they did ſtriue with an euill conſcience. For what can bee more vnmeete than in their cauſe to leane vntounto lies? Admit hee were a wicked man, and guiltie, yet hee muſt not hauehave falſe witneſſe borne againſt him. But hypocrites which ſhrowde themſelues vnderunder zeale, doe careleſlie graunt themſelues leaue to doe that. Wee ſee how the Papiſtes at this day corrupt manifeſt places of Scripture, and that wittingly, whiles that they will falſely wreſt teſtimonies againſt vsus. I confeſſe in deede that they offend for the moſt part through ignorance. Yet can we finde none of them which doeth not graunt himſelfe libertie to corrupt both the ſenſe and alſo the woordes of the Scripture, that they may bring our doctrine into contempt: yea they ſlaunder vsus monſtrouſly euen in the Pulpit. If you aske theſe Rabbines, Whether it bee lawfull to ſlaunder a man or no: they will denie that it is lawfull generally: but when they come vntounto vsus, good zeale doth excuſe them, becauſe they thinke that nothing is vnlawfull, which may burthen vsus or our cauſe. Therefore they flatter themſelues in lying, falſehoode and dogged impudencie. Such hypocriſie did alſo blinde them of whom Luke ſpeaketh in this place, which vſed falſe witneſſe to put Stephen to death. For when Sathan reigneth, hee doeth not onelyonly pricke forwarde the reprobate vntounto crueltie, but alſo blinde their eies, ſo that they thinke that they may doe whatſoeuer they will. We are eſpecially taught by this example, how daungerous the colour of good zeale is, vnleſſe it be gouerned by the Spirit of God: for it breaketh out alwayes into furious madneſſe and in the meane ſeaſon it is a marueilous viſure to couer all manner of wickedneſſe.
14 We hauehave heard. It ſhall full well appeare by Stephens defenſe, that hee neuer ſpake any thing touching Moſes or the Temple without reuerence. And yet notwithſtanding this was not laide to his charge for nothing. For hee had taught the abrogating of the Lawe. But they are falſe witneſſes in this, and ſuborned to lie, becauſe they corrupt purpoſely thoſe thinges which were well and godlilie ſpoken. So Chriſt was enforced to cleare himſelfe, that hee came not to deſtroie the Lawe, but to fulfill the Lawe, becauſe when hee had preached of abrogating the Ceremonies, the wicked wreſted this vntounto an other purpoſe, as if he meant to aboliſh and take away the whole Lawe. Furthermore they wreſted that wickedlie vntounto the Temple of Ieruſalem, which hee ſpake of his bodie. What? was it not obiected to Paule that hee taught That euil is to bee done, that good may come thereof? Therefore there is no cauſe why wee ſhoulde woonder at this day that that is ſo falſely miſconſtrued which wee teach godlily, well and profitablie. Yea wee muſt rather perſwade our ſelues thus, that the doctrine of the Goſpel can neuer be handled ſo warilie and moderately, but that it ſhall be ſubiect to falſe accuſations. For Sathan, who is the father of lying, doeth alwayes beſtirre himſelfe in his office. Againe, becauſe there be manie thinges which are contrarie to the reaſon of the fleſh, men are enclined to nothing more, than to admit falſe reportes, which corrupt the true and ſyncere ſenſe of doctrine. This malice of Sathan, and the ſleights ought to make vsus more warie, and more circumſpect, that no prepoſterous thing, or any thing that is vnproperly ſpoken eſcape vsus, wherewith they may be armed to fight againſt vsus. For we muſt carefullie cut off from the wicked that occaſion whereat they ſnatch. And if wee ſee that doctrine which is by vsus well and godlily deliuered, corrupted, deformed and torne in peeces with falſe reportes, wee muſt not repent that we hauehave begunne, neither yet is there any cauſe why we ſhoulde be more ſlacke hereafter. For it is not meete that wee ſhould be free from the poyſoned and venemous bytings of Sathan: which the ſon of God himſelfe coulde not eſcape. In the meane ſeaſon it is our parte and duetie to daſh and put away thoſe lies wherewith the truth of God is burdened: like as we ſee Chriſt free the doctrine of the Goſpel from vniuſt infamie. OnelyOnly let vsus ſo prepare our ſelues that ſuch indignitie and vnhoneſt dealing may not hinder vsus in our courſe. Becauſe wee teach that men are ſo corrupt, that they are altogither ſlaues vntounto ſinne and wicked luſtes: the enimies doe thereuppon inferre this falſe accuſation, that wee denie that men ſinne willingly, but that they are enforced thereunto by ſome other meanes, ſo that they are not in the faulte, neither beare any blame: yea they ſay farther that we quench altogither all deſire to doe well. Becauſe wee denie that the workes of holy men are for their owne worthineſſe meritorious, becauſe they hauehave alwayes ſome faulte or imperfection in them, they cauill that wee put no difference betweene the good and the euill. Becauſe wee ſay that mans righteouſneſſe conſiſteth in the grace of God alone, and that godly ſoules can finde reſt no where elſe, ſaue onelyonly in the death of Chriſt: they obiect that by this meanes wee graunt libertie to the fleſh to doe what ſo euer it will, that the vſe of the lawe may no longer remaine. When as wee maintaine the honour of Chriſt, which they beſtowe as it pleaſeth them heere and there, after that they hauehave rent it in a thouſande peeces like a pray, they feigne that wee are enimies to the Saintes. They falſely report that wee ſeeke the licentiouſneſſe of the fleſh in ſteede of the libertie of the ſpirite. Whiles that wee indeuour to reſtore the ſupper of the Lorde vntounto his pure and lawfull vſe, they crie out impudently that wee ouerthrowe and deſtroy the ſame. Others alſo which take away all thinges as did the Academikes, becauſe that doth not pleaſe them which we teach, concerning the ſecret predeſtination of God, and that out of the ſcriptures lay to our charge diſpitefullie, that wee make God a tyraunt, which taketh pleaſure in putting innocent men to death, ſeeing that hee hath alreadie adiudged thoſe vntounto eternall death, which are as yet vnborne: and other ſuch thinges can bee ſaide on this behalfe:2. Cor. 2.16. whereas notwithſtanding they are ſufficientlie conuict that wee thinke reuerently of God, and that wee ſpeake no otherwiſe than hee teacheth with his owne mouth. It is an harde matter to endure ſuch enuie, yet muſt wee not therefore ceaſe of to defende a good cauſe. For the trueth of God is precious in his ſight, and it ought alſo to bee precious vntounto vsus: although it bee vntounto the reprobate the ſauour of death vntounto death. But nowe I returne vntounto Stephen his accuſation, the principall pointe whereof is this, that hee blaſphemed God and Moſes. They doe for good conſiderations make the iniurie common to God and to Moſes: becauſe Moſes had nothing in his doctrine, which was his owne or ſeparated from God. They prooue this: becauſe hee ſpake blaſphemouſly againſt the temple and the Lawe. Furthermore they make this the blaſphemie, becauſe hee ſaide that the comming of Chriſt had made an ende of the Temple and the Ceremonies. It is not credible that Stephen ſpake thus as they report: but they maliciouſly wreſt thoſe thinges which were ſpoken well and godlily, that they may colour their falſe accuſation. But although they had chaunged nothing in the wordes, yet Stephen was ſo farre from doing anie iniurie to the Lawe and the Temple, that hee coulde no way better and more truely praiſe the ſame. The Iewes did ſuppoſe that the Temple was quite diſhonoured, vnleſſe the ſhadowiſh eſtate thereof ſhoulde endure for euer: that the Lawe of Moſes was fruſtrate and nothing woorth, vnleſſe the Ceremonies ſhoulde bee continuallie in force. But the excellencie of the Temple and the profite of the Ceremonies conſiſt rather in this, whiles that they are referred vntounto Chriſt, as vntounto their principall patterne. Therefore howſoeuer the accuſation hath ſome colour, yet is it vniuſt and wicked. And although the fact come in queſtion, that is, whether the matter bee ſo as the aduerſaries lay to his charge, notwithſtanding the ſtate is properlie of qualitie. For they accuſe Stephen, becauſe hee taught that the forme of the worſhippe of God which was then vſed, ſhould bee chaunged: and they interprete this to bee blaſphemie againſt God and Moſes. Therefore the controuerſie is rather concerning right (as they ſay) than the fact it ſelfe. For the queſtion is, Whether he be iniurious and wicked againſt God and Moſes, who ſaith that the viſible Temple is an image of a more excellent ſanctuarie, wherein dwelleth the fulneſſe of the Godhead, and who teacheth that the ſhadowes of the Law are temporall.
This Ieſus of Nazareth. They ſpeake thus of Chriſt diſdainfully, as if the remembrance of him were deteſtable. Neuertheleſſe it may be gathered out of their accuſations, that Stephen did in the abrogating of the Lawe, ſet the bodie againſt the ſhadowes, and the ſubſtance againſt the figures. For if Ceremonies bee aboliſhed by Chriſt, their trueth is ſpirituall. The Iewes which woulde hauehave them continue for euer, did conſider nothing in them but that which was groſſe, carnall, earthlie, and which might be ſeene with the eies. Briefly, if the vſe of Ceremonies were continual, they ſhould bee fraile and ſhoulde vaniſh away, becauſe they ſhould hauehave nothing but the only external ſhew: ſo that they ſhoulde hauehave no ſoundnes. Therefore this is their true perpetuitie when as they are abrogated by the comming of Chriſt: becauſe it followeth here vponupon, that the force and effect thereof doth conſiſt in Chriſt.
Shall chaunge the ordinances. It is out of all doubt that Stephen meant this of the ceremoniall part onelyonly: but becauſe men are wont to be more addicted to externall pompe, theſe men vnderſtande that which was ſpoken, as if Stephen would bring the whole lawe to nothing. The principall precepts of the Lawe did in deede concerne the ſpirituall worſhip of God, faith, iuſtice, and iudgement: but becauſe theſe men make more account of the external rites, they call the rites which are commaunded concerning the ſacrifices, ordinances of Moſes, by excellencie. This was bredde by the bone from the beginning of the worlde, and it will neuer out of the fleſh ſo long as it laſteth. As at this day the Papiſtes acknowledge no worſhip of God ſaue onelyonly in their viſures. Although they differ much from the Iewes, becauſe they follow nothing but the friuolous inuentions of men, for the ordinances of God.
And when they had beheld. Men doe commonly in places of iudgement turne their eies towarde the partie arreigned, when as they looke for his defenſe. Hee ſaieth that Stephen appeared like to an Angel. This is not ſpoken of his natural face, but rather of his preſent countenance. For whereas the countenance of thoſe which are areigned vſeth commonly to be pale, whereas they ſtammer in their ſpeach, and ſhew other ſignes of feare, Luke teacheth that there was no ſuch thing in Stephen: but that there appeared rather in him a certaine maieſtie. For the ſcripture vſeth ſometimes to borrowe a ſimilitude of Angels in this ſenſe, as 1.1. Sam. 24.9. 2. Sam. 14.17 2. Sam. 19.27 Sam. 24. & 2.14. & 19.