Commentary on Acts — John Calvin

Commentary on Acts · John Calvin

CHAP. VII.

1 ANd the chiefe Priest ſaid, Are theſe things ſo?

2 He anſwered, Men, brethren and fathers, harken, The God of glorie appeared to our father Abraham, when he was in Meſopotamia, before hee dwelt in Charran.

3 And he ſaid vntounto him, Come out of my countrie, and from amongst thy Kynred, and come into the land which I will ſhew thee.

4 Then he came out of the land of the Chaldees, & dwelt in Charran. After that his father was dead, God brought him thence into this lande, wherein yee nowe dwell.

1 There appeareth as yet ſome colour of equitie in the higheſt prieſt and in the councell: and yet notwithſtanding there is a moſt vniuſt preiudice in his wordes. For he asketh him not what cauſe he had to teach thus, neither doth he admit him vntounto the defence of right (which was notwithſtanding the chief:) but he demandeth preciſely whether Steeuen vttered theſe wordes whatſoeuer they were: as the Papiſtes at this day will not demaund what doctrine it is, and whether it can be proued out of the ſcriptures: but they enquire whether any man durſt mutter againſt their ſuperſtitiōs, that ſo ſoon as he is cōuict, they may forthwith burne him. Furthermore, Steeuens anſwere may ſeeme at the firſt bluſh abſurd and fooliſh. He beginneth firſt at the very firſt beginning: afterward he maketh a long narration, wherein there is no mention made in a maner of the matter in hande. And there can be no greater fault than to vtter many wordes, which are nothing appertinent vntounto the matter. But whoſoeuer ſhall throughly conſider this long ſpeech, hee ſhall finde nothing therein which is ſuperfluous: and ſhall full well perceiue that Steuen ſpeaketh very appertinently, as the matter requireth. He was accuſed as an Apoſtata or reuolt, which did attempt the ouerthrow of religion and the worſhip of God. Therefore he beateth in this diligently, that he reteineth that God which the fathers hauehave alwayes worſhipped. So that he turneth away the crime of wicked backſliding: and declareth that his enemies were pricked forward with nothing leſſe than with the zeale of the law. For they bare a ſhew that they were wholy determined to encreaſe the glory of God. Therefore he wringeth from them this falſe boaſting. And becauſe they had the fathers alwaies in their mouths becauſe they were puft vp with the glorie of their nation: Steeuen declareth alſo, that they hauehave no cauſe to be proud of this: but rather, that the corruptiōs of the fathers was ſo great & ſo manie, that they ought to to be aſhamed and humbled. As concerning the principall ſtate of the cauſe, becauſe the queſtion was concerning the temple and the ceremonies, he affirmeth plainely that their fathers were elected of God to bee a peculiar people before there was any temple, and before Moſes was born. And to this end tendeth that exordium or beginning which is ſo far fet. Secondly he telleth them that all externall rites which God gaue by the hand of Moſes, were faſhioned according to the heauenly paterne. Whereupon it followeth, that the ceremoniall law is referred vntounto another ende, and that thoſe deale fooliſhly and diſorderedly who omit the truth and ſtay only in the ſignes. If the readers ſhal referre the whole oration of Steeuen vntounto theſe pointes, they ſhall finde nothing therein which agreeth not very well with the cauſe: as I ſhal declare again briefly in the end. Neuertheles that ſcope of the whole oration ſhal not hinder, but that we may diſcuſſe all things briefly, which are worth the noting.

2 Men, brethren, and fathers. Although Steeuen ſaw that thoſe which ſate in the councell were for the moſt part the ſworn enemies of Chriſt, yet becauſe the ordinarie gouernment of the people did belong to thē, and they had the ouerſight of the church, which God had not as yet caſt of, therefore hee is not afraide for modeſties ſake to call them fathers. Neither doth he flatteringly purchaſe fauour hereby. But he giueth this honour to the order and gouernment appointed by god, vntill ſuch time as the authoritie ſhuld be taken from them, the order being altered. Neuertheleſſe the reuerence of the place which they had, doth not hinder him nor ſtoppe his mouth, but that hee doeth freely diſſent from them. Wherby it appeareth how ridiculous the papiſts are, who wil hauehave vsus ſo tyed vntounto bare & vain inuented titles, that they may enforce vsus to ſubſcribe vntounto their decrees though they be neuer ſo wicked.

The God of glory. By this beginning he declareth that hee doth not diſagree or diſſent from the fathers in true religion which they folowed. For all religion, the worſhippe of God, the doctrine of the lawe, all propheſies did depend vponupon that couenant, which God made with Abrahā. Therefore when Steeuen confeſſed that God appeared to Abraham, he embraceth the law and the prophets, which flowe from that firſt reuelation as from a fountaine. Moreouer he calleth him the god of glory, that he may diſtinguiſhe him from the falſe and feigned Gods, who alone is worthie of glory.

When he was in Meſopotamia, It is well knowen that that region is called by this name, which lyeth betweene the riuer Tygris and Euphrates. And he ſaith before, he dwelt in Charran: becauſe Abrahā being warned by an oracle, fledde from Chaldea to Charran, which is a Citie of Meſopotamia, famous by reaſon of the ſlaughter of Craſſus and the Romane armie: althogh Plinie ſaith that it was a citie of Arabia. And it is no maruell that Chaldea is in this place comprehēded vnderunder the name of Meſopotamia: becauſe although that region which is encloſed with Tygris and Euphrates, be properly“Or Meſopotamia. the countrie between two riuers. Yet thoſe which ſet down any deſcriptiō of countries, do cal both Aſſyria & Chaldea by this name. The ſumme is this, that Abraham being commanded by God, did forſake his countrie: and ſo he was preuented with the meer goodnes of god, when as he ſought that which was offered him at home of the owne accord. Read the laſt chapter of Ioſua. But it ſeemeth that Moſes his narration doth ſomewhat diſagree with this. For after that about the end of the 11. chap. of Geneſis he had declared, that Abraham doth goe into another countrie to dwel, hauing left his houſe, he addeth in the beginning of the twelf, that god ſpake vntounto Abrahā. This is eaſily anſwered. For Moſes reciteth not in this latter place what hapned after the departure of Abraham: but leaſt any man ſhould thinke that Abraham wandered into other countries hauing vnaduiſedly forſaken his owne houſe (as light and vndiſcrete men vſe to doe ſometimes) hee ſheweth the cauſe of his departure, to wit, becauſe he was commaunded by God to flit into another place. And thus much do the words of the Oracle import. For if hee had beene a ſtraunger in an other countrie, God could not hauehave commaunded him to depart out of his natiue ſoyle, forſaking his kinſmen and fathers houſe. Therefore wee ſee that this place agreeth wondrous well with the wordes of Moſes. For after that Moſes hath ſaide that Abraham went to Charran to the end he may ſhewe that this iourney was taken in hande not through any lightnes of man, but at the commaundement of god, he addeth that afterward, which he had before omitted, which maner of ſpeaking is much vſed of the Hebr.

3 Come out of thy countrie. God vſeth many wordes, to the end hee may the more wound the mind of Abrahā, as if it were not a thing ſharpe enough of it ſelf to be baniſhed out of his own countrie. And that ſerued to trie his faith: euen as that other thing alſo, that god aſſigneth him no land wherin he may dwel, but maketh him ſtande in doubt & waite for a time. Wherfore the obedience of Abrahā was ſo much the more to bee commended, becauſe the ſweetnes of his natiue ſoyle keepeth him not back frō going willingly as it were into exile: & in that hee doubteth not to folow God, althogh there appear no certain reſting place, but is commanded to wander to & fro for a time. Whereas the ſhewing of the land is deferred, it differeth not much frō deceiuing of him Furthermore we learne continually by our owne experience, how profitable it was for Abraham thus to be exerciſed & as it were trained by little & little. Manie men are carried with a godly affection to attempt great things. but by & by ſo ſoone as their heat is waxen cold, it repenteth thē of their purpoſe, & they would gladly ſlip their necks out of the coller. Therfore leaſt Abraham ſhuld faint when he was in the midſt of his courſe, through the remēbrance of thoſe things which he had left behind him, god ſitteth & trieth his mind throughly, immediatly after he had begun, leaſt he take any thing in hand lightly, & vnaduiſedly. To this purpoſe ſerueth the parable,Luk. 14.28. which Chriſt ſetteth before vsus concerning the building of the tower. For he techeth that we muſt firſt caſt the charges, leaſt with ſhame we be enforced to leaue off building after we hauehave begun. And though this were a particular thing in Abrahā, in that he was cōmanded to goe out of his own countrie, & to go into a far countrie: in that God carried him frō place to place, yet notwithſtanding there is in theſe words ſome figure of the calling of vsus all. We are not al ſimply cōmaunded to forſake our countrie, but we are commanded to denie our ſelues: we are not cō manded to come out of our fathers houſe, but to bid a due to our owne will, & to the deſires of our own fleſh. Againe, if father and mother, wife & children hinder vsus frō following God, we muſt forſake them all. The cōmandement is giuen ſimply to Abrahā to flit: but we are commanded to doe the ſame vponupon condition. For if in any place we cannot ſerue god, we muſt rather make choiſe of exile, than to ſtay in our neſt being ſlothful & ſluggiſh. Therefore let vsus hauehave the example of Abrahā alwayes before our eyes. He is the father of the faithfull, he was tried all manner of wayes: doth he forget his countrie, his friends, and himſelf, that he may giuegive ouer himſelf vntounto God? If we will be counted the children of God,Ro. 4.16.17. we muſt not degenerate from him.

Which I ſhall ſhew thee. We muſt note that which I touched a little before, that Abrahā is kept in dout, to the end his patience may be tried. And this muſt we alſo apply to our own vſe, that we may learn to depend wholy vponupon god. And ſurely this is a principal exerciſe of our fa…th, to put our truſt in God, euen when we ſee nothing. God in deed will oftentimes ſhewe vsus a lande wherein hee graunteth vsus an abiding place: yet notwithſtanding becauſe we are ſtrangers in the world, wee hauehave no certaine and continuall place of aboade any where. Again, our life, as Paule ſaith,Coloſ. 3.3. is hidde: and being like vntounto dead men, wee hope for ſaluation which is hid in heauen. Therfore as touching our perpetuall habitation, God doth cauſe vsus to depend vponupon his prouidence alone when be commaundeth vsus as it were to wander in a ſtrange countrie. Leaſt ſuche deferring diſcourage vsus, wee muſt holde this general rule of faith: that we muſt go whither god calleth vsus, howſoeuer he do not ſhew that which he promiſeth.

4 Then going out. The readineſſe and willingneſſe of faith is commended in theſe wordes. For when he is called, he maketh no delay, but maketh haſt and ſubdueth all his affections, that they may obey the holy commaundement of God. It is vncertaine for what cauſe hee ſtaied at Charran: yet it may be that the weaknes of his father cauſed him to tarrie there, who as we read, died there ſhortly after: or els becauſe he durſt goe no further vntill ſuch time as the Lord hadde told him whither hee ſhould goe. It is more like to be true in mine opinion, that he was ſtaied there a while with the weariſomneſſe and ſickneſſe of his father, becauſe Steeuen ſaith plainly, that he was brought thence after the death of his father.

5 And he gaue him none inheritance in it, no not the breadth of a foot: and promiſed that he would giuegive it him to poſſeſſe, and to his ſeed after him, when as he had no ſonne.

6 And God ſpake after this manner: Thy ſeed ſhall ſoiourne in a strange land, and they ſhall bring it into bondage: and ſhall euill intreat it fortie yeres.

7 But the nation whom they ſhall ſerue, will I iudge, ſaid God. And afterwarde they ſhall come out and ſhal worſhip me in this place.

8 And he gaue him the couenant of circumciſion; and ſo hee begate Iſaach, and circumciſed him the eight day. And Iſaach begate Iacob, and Iacob begate the twelue patriarkes.

5 Wee muſt note three things in this place: that GOD exerciſed the patience of his ſeruant, becauſe after that hee had brought him out of his owne countrie, he dwelt in the land of Chanaan as a ſtranger. For Abraham poſſeſſed not one footes breadth, ſaue onelyonly that which hee bought to burie in. And that is counted no poſſeſſion which ſerueth not for the vſes of this life. Secōdly foraſmuch as that field was bought, Steuen doth for good cauſes ſay, that God gaue Abraham nothing. For that could not be gotten either with money, or by any other meanes which man could inuent, which Abrahā did hope for of the promiſe. Secondlie we muſt note, that though God did not ſhew Abraham the thing it ſelfe as yet, yet did he vpholde him by his worde. And this is our ſtay, when God promiſeth that that is laid vp for vsus, which as yet wee poſſeſſe not. Therefore when as the thing, that is the poſſeſſion of the land was wanting, Abraham had for his help and ſtay the promiſe of God: and being content with the ſame alone, hee deſired nothing in the land of Chanaan ſaue only an vncerteine reſting place wherin he might ſoiourne. For as much as epaggellesthai ſignifieth ſimplie to promiſe. I thought there was no cauſe, why with Eraſmus I ſhould tranſlate it in this place, to promiſe againe. For I reſolue it aduerſatiuely. Althogh he had promiſed, that by the way we may note as it were a ſhew of deceiuing, vnleſſe peraduē ture ſome man be diſpoſed to apply it vntounto the promiſes which are oftē times repeated. Thirdly we muſt note that the promiſe was ſuch that it did not much differ from a meere mocke. God promiſed the land to the ſeed of Abraham when he was foureſcore yeres old, and had to wife one that was barrē, neither had he any hope to hauehave any iſſue. This ſeemeth to be more thā friuolous. For why doeth he not rather promiſe that hee will giuegive him ſeed? but this was a notable trial of faith, in that Abraham without asking any queſtion, or any curious diſputation, did obediently and meekly imbrace that which he had hard proceed out of the mouth of the Lord. Therefore let vsus remember that God doeth ſo lift vppe and comfort his ſeruant with his worde, that he doth not onelyonly deferre the giuing of the thing, but alſo he may ſeeme after a ſort to mock him:Iam. 2.5. as he dealeth with vsus alſo in ſome reſpect. For although he cal vsus the heires of the worlde, hee ſuffereth vsus oftentimes to want euen a competent liuing and neceſſarie helpes. And this doth he of ſet purpoſe, that he may bring the wiſdome of the fleſh to nought, ſeeing that we doe not otherwiſe giuegive due honour to his word.

Thy ſeed ſhalbe a ſtranger. Steuen putteth the Iewes in mind in how miſerable and reprochfull an eſtate their fathers were in Egipt: and ſheweth that this their ſeruitude, wherwith they were oppreſſed came not by chaunce: becauſe it was fortolde long before by the oracle of God. This hiſtorie ought to hauehave bin of great force, partly to tame their loftie courages, and to teach them modeſtie, partly to ſet foorth the grace of God: becauſe God had alwayes had a care of that nation. For this is a ſingular benefite in that the people are reſtored wonderfully as it were from death to life. In the meane ſeaſon the Iewes are taught that the church of God was elswhere, than in the land wherein they dwelt: that the fathers were choſen to be a peculiar people, and that they were kept ſafe vnderunder the tuition of God, before euer the temple was built: or the externall ceremonies of the law were inſtituted. Theſe things appertain vntounto the generall ſcope or drift of the ſermon. But hence may wee gather a profitable admonition. Bondage is of it ſelfe hard and bitter: but when crueltie of maſters is added thereunto, it ſeemeth to be intollerable. Wherefore it muſt needes be that the minde of the godly man was ſore wounded, when he heard that his ſeed ſhould ſerue and bee villanouſlie and cruelly intreated. Moreouer this was no ſmall tryall: forasmuch as theſe thinges were, to looke to, contrarie, the enheritance of the lande of Chanaan which was nowe promiſed, and bondage in a ſtrange countrie. For who woulde not hauehave thought, that god had as it were forgotten his former promiſe, when as he telleth Abraham that his ſeede ſhall endure miſerable bondage? He ſaith at the firſt that he wil giuegive his ſeed the lande. But he had as yet no ſeed: yea all hope of ſeed was nowe cut off. But when doth he promiſe that he will giuegive it? After his death. By & by he ſaith, that that ſeed ſhould be carried away to another place, that it may ſerue ſtrangers. And how long? Foure hundred yeeres. Doth hee not ſeeme by this meanes to pul back his hand, that he may not perform that which he had promiſed? Let vsus know that this was done (not once only) for god dealeth oftentimes with vsus thus, ſo that he may ſeem contrarie to himſelfe: and he ſpeaketh alſo in ſuch ſort as that he may ſeem to call back that which he had promiſed. Therfore it cannot be but that fleſh will iudge that he is contrarie to himſelfe, but faith doth know that his words do agree wel together amongſt themſelues, & with his works. And this is the purpoſe of God, to the end hee may extende the ſight of our faith the farther, to ſhew his promiſes a far of, as it were a long place being put between. Therefore it is our dutie to goe toward & to ſtiue to attaine vntounto that ſaluation which is ſet before vsus through many ſtraits, through diuers lets, through long diſtance, through the midſt of deeps, and finally, through death it ſelfe. Furthermore ſeeing that wee ſee that the people which God had choſen, did ſerue the Egyptians, and was vncourteouſly afflicted, we muſt not bee diſcouraged, if the like condition be prepared for vsus at this day. For it is no new thing, neither any vnwō ted thing, for the church of God to lie oppreſſed vnderunder tyrannie, and to be as it were troden vnderunder foot of the wicked.

7 The nation whom they ſhall ſerue. This iudgement is ioyned with the deliuerance of the people. For whereas God doth puniſh the crueltie and tyrannie of the wicked Egyptians, he doeth that for his peoples ſake, whom he tooke into his tuition, that it may be ſeene that he is the deliuerer of his church. Therefore ſo often as wee are vniuſtly afflicted by the wicked, let vsus remember that God is the iudge of the world, who wil let no iniuries be vnpuniſhed: let eueryevery mā thus think with himſelf, Seing that I am vnderunder the tuition of God, who is the iudge of the world, and to whom it belongeth to puniſh all iniuries:Deu. 32.43. Rom. 12.19 thoſe ſhall not eſcape his hand who trouble me now. There is the like place in Deut. 32. Where god ſaith, that vengeāce is his. Whēce Paul gathereth that we muſt giuegive place to wrath: as if he ſhould ſay, that this ought to ſerue to reform impatience, & to bridle our euil affectiōs, in that god promiſeth that he wil reuenge. For he which reuengeth himſelfe, doth take Gods office from him. And let vsus ſtill remember that which I hauehave alreadie ſaid, that God is touched with an eſpecial care to reuenge iniuries done to his childrē, as it is in the Pſalme, Hurt not mine annointed, and be not trouble ſome to my prophetes.

They ſhall come thence and ſerue me. Therfore their deliuerance went before the temple, & the worſhip of the law. Wherupon it foloweth, that the grace of God was not tyed to ceremonies. Neuertheleſſe Steeuen noteth the end of their deliuerance, that god choſe both a peculiar people, & a peculiar place for the true worſhip of his name. Whence we gather again, that we muſt regard what he commandeth & alloweth. Other nations alſo were determined to worſhip God, but becauſe their rites were corrupt and baſtardly, God doth ſeparate the Iewes from the reſt, and aſſigneth them a place, where he wil hauehave them to worſhip him ſincerely & duly as they ought. This place teacheth vsus, that Gods benefites muſt be referred to this end, that men might be brought to addict & giuegive ouer themſelues wholy to him. Now ſince that god hath diſpearſed the treaſures of his grace throughout the whole world: wee muſt endeuor to ſanctifie him, by worſhipping him purely and holily, in what countrie ſoeuer we dwel.

8 He gaue him the couenant. When as he confeſſeth that circumciſion is the couenant of God, hee cleereth himſelfe ſufficiently of that crime which was laid to his charge: but in the mean ſeaſon he ſheweth that the Iewes deale amiſſe, if they place the beginning of their ſaluation in the externall ſigne. For if Abraham was called, & the lande, & redemption promiſed to his ſeed before ſuch time as hee was circumciſed, it appeareth that the glory of the whole ſtock doth not depend vponupon circumciſion. Paul vſeth the ſame argument in the 4. chap. to the Romans. For ſeeing that Abraham obtained righteouſnes & pleaſed God before he was circumciſed,Rom. 4.11. hee gathereth thence that circumciſion is not the cauſe of righteouſnes. Therefore we ſee that Steeuen frameth no vain and idle narration: becauſe this was very much appertinent vntounto the cauſe, that the Iewes might remember how God had adopted them with their Fathers. & it is to be thought that Steuen did plainly expreſſe both things: that althogh circumciſion was giuen by God, that it might be a ſigne of grace, yet was the adoptiō before it, both in order & in time. But we hauehave no neede to diſpute any longer in this place concerning the nature and force of circūciſiō, only let vsus note this, that god doth firſt promiſe thoſe things to Abraham which he confirmeth afterward by circumciſiō: that we may knowe that the ſignes are vain & nothing worth, vnles the word go before. Let vsus alſo note that there is a profitable doctrine contained in the word couenant: to wit, that god maketh his couenant with vsus in the Sacraments, that he may declare his louelove toward vsus: which thing if it be true, firſt they are not only workes of externall profeſſion amongſt men: but they gaue great force inwardly before god to confirme the faith. Secondly they are no vaine figures: becauſe God who is true, figureth nothing there which he doth not perfourme.

9 And the Patriarks moued with enuie, ſold Ioſeph into Egypt. Notwithstanding God was with him.

10 And he deliuered him out of all his afflictions: & he gaue him fauor & wiſdom in the ſight of Pharao king of Egypt, who made him ruler ouer Egypt, & ouer all his houſe.

11 And there came a famin vponupon all the land of Egypt & Chanaan, and great affliction: neither did our fathers find food.

12 And when Iacob had hard, that there was corn in Egypt, he ſent our fathers thither firſt.

13 And at the ſecond comming Ioſeph was known of his brethren. And the kinred of Ioſeph was made knowen to Pharao.

14 Thē Ioſeph ſent, & called out his father Iacob, & al his kinred, lxxv. ſoules.

15 And Iacob went down into Egypt, and he died and our fathers.

16 And they were caried into Sichem, & they were laid in the Sepulchre, which Abraham had bought for money of the ſonnes Hemor, the ſonne of Sichem.

9 Now followeth the greateſt wickedneſſe of the nation of Iſrael: that they conſpired together to oppreſſe their innocent brother: which crueltie is contrarie to nature. Neither coulde the Iewes obiect that it was a priuate fault of a few: for the infamie reacheth vntounto all the people. For as much as all the patriarkes, Beniamin except, had polluted themſelues with that treacherie. Therfore in that Steeuen vouchſafeth to giuegive them an honourable name, that redoundeth to the greater reproch of the nation. They boaſted proudly of their fathers, hee ſheweth what maner perſons the chief of them were: to wit, murtherers of their brother, ſo much as in them laid. For beſides that ſlauerie was a kinde of death, we know what they went about at the firſt, & ſecondly what cruel puniſhments Ioſeph ſuffred of al which his brethren were giltie. Hereby it appeareth that God was bountiful and mercifull to thoſe, which were as it were vnwilling, & which did reſiſt him. For him (who was about to be the authour of health & help) would they hauehave deſtroyed. Wherfore they did what they could to renounce all the benefites of God. So he wil declare afterward that Moſes was reiected, when he was offered of God to be a redeemer. Therfore the Iewes hauehave ſmal cauſe to brag of the excellencie of their kinred: but this alone remaineth for them, that beeing aſhamed, they cōfeſſe that whoſoeuer they are they hauehave the ſame thorow the meere merciemercy of God, and that they conſider that the lawe was giuen to ſet foorth the ſame.

God was with him. God was not ſo with him, that hee did alwaies ſhewe forth his power in helping him. For that is no ſmal thing which is ſaide in the Pſalm, That the yron went through his ſoule. Surely it muſt needs be that he was in great heauines,Pſal. 105.18 when being deſtitute of all help, he ſuffered reproch alſo together with bands & the puniſhment of an vngodly and wicked man: but God vſeth oftentimes to bee preſent with his in ſuch ſort, that he lyeth hid for a time. And the end was an euident tokē of his preſence, which Ioſeph ſaw not at the firſt. Furthermore we ought to remēber this euer now & then, that Ioſeph was not deliuered becauſe he had called vponupon God in the temple, but a farre of in Egypt.

10 Steeuen addeth the meanes, becauſe God gaue him fauour in the ſight of Pharao. God could hauehave deliuered him by ſome other meanes, but his counſel had reſpect vntounto a farther thing, that Ioſeph being ruler of the kingdom, might entertain his father & al his familie. In theſe two wordes fauour & wiſdome, there is the figure Hipallage. For the wiſdome wherewith Ioſeph was endued, was the cauſe that he founde fauour. Although I confeſſe that they were two diſtinct benefites. For though Ioſeph were a faithful interpreter of dreames, and did excell in diuine wiſdome, yet the proud tyrant woulde neuer hauehave brought him to ſo great honour, vnleſſe God had bent the minde of Pharao vntounto a certaine vnwonted louelove: yet notwithſtanding we muſt conſider that order, whereby God vſeth to bring him into fauour. Wiſdome doeth not only ſignifie the gift of propheſie in interpreting dreames, but prudence in giuing counſell: for Moſes putteth in both. That which Steeuen reporteth of one man in this place, is extended vntounto all. For what aptnes and readineſſe ſoeuer is in men, it ought to be reckoned amongſt the giftes of God, and that his ſpeciall giftes. And it is he that giueth good ſucceſſe as it pleaſeth him, that his gifts may be profitable to that end for which it ſemed good to him to giuegive them. Therefore although Ioſeph bee made chiefe ruler of Egypt by Pharao, yet is he lifted vp to ſo great honour properly by the hand of God.

11 There came a famine. Hereby it appeareth that the deliuerance of Ioſeph was ſuch a benefite as was common to al the familie of Iacob. For ſeeing the famin drew on, Ioſeph was ſent before in due time, to prouide ſuſtenance to feed the hungrie: as he himſelfe doth acknowledge the wonderfull counſell of God in that point. Neuertheleſſe the free goodneſſe of God appeareth plainly in the perſon of Ioſeph, whiles that he is appointed to nouriſh and feed his brethren, who had ſold him, and by that meanes ſent him far away, and thought that hee was gone away quite out of the world: he putteth meat in their mouthes, who had throwen him into a pit, and had depriued him of the aire and the common breath. Finally, hee nouriſheth & preſerueth their life, who were not afraid to take from him his life. In the mean ſeaſon Steeuen putteth the Iewes in mind of this, that the patriarks were enforced to depart out of that land, which was giuen them for an heritage, and that they died in another place. Therfore foraſmuch as they were ſoiourners in it, they are at length baniſhed out of the ſame.

14 Whereas he ſaith that Iacob came into Egypt with ſeuentie fiue ſoules, it agreeth not with the words of Moſes. For Moſes maketh mention of ſeuentie only. Hierome thinketh that Luke ſetteth not downe word for word thoſe things which Steeuen had ſpoken, or that he tooke this number out of the Greek tranſlation of Moſes: either becauſe hee himſelf being a Proſylite had not the knowledge of the Hebrew tongue:Gen-46.27 or becauſe he would graunt the Gentiles this, who vſed to read it thus. Furthermore it is vncertaine whether the Greek interpreters ſet down this nūber of ſet purpoſe, or whether it crope in afterward through negligence. Which (I mean the latter) might well be, foraſmuch as the Grecians vſe to ſet down their numbers in letters. Auguſt in his 26. book of citie of God, thinketh that Ioſephs nephewes & kinſmen are cōprehended in this number: & ſo he thinketh that the word went down, doth ſignifie all that time which Iacob liued. But that cōiecture can by no means be receiued. For in the meane ſpace the other patriarkes alſo had many children born to them. This ſeemeth to mee a thing like to be true, that the ſeuentie interpreters did tranſlate that truly which was in Moſes. And we cannot ſay that they were deceiued: foraſmuch as Deu. 10. wher this nūber is repeated, they agree with Moſes, at leaſt as that place was read without all dout in the time of Hierome. For thoſe coppies which are printed at this day, hauehave it otherwiſe. Therfore I think that this difference came through the errour of the writers whiche wrote out the bookes. And it was a matter of no ſuche weight, for which Luke ought to hauehave troubled the Gentiles which were accuſtomed with the Greek reading. And it may be that he himſelf did put down the true number: & that ſome man did correct the ſame amiſſe out of that place of Moſes. For we know that thoſe which had the new teſtament in hand, were ignorant of the Hebrew tongue, yet skilfull in the Greek. Therefor to the end e the wordes of Steeuen might agree with the place of Moſes, it is to be thought that that falſe number which was found in the Greeke tranſlation of Geneſis was by them put in alſo in this place: concerning which if any man contend more ſtubbornly, let vsus ſuffer him to bee wiſe without meaſure. Let vsus remēber that it is not without cauſe that Paule doth forbid vsus to be too curious about genealogies. This ſo ſmal a nūber is purpoſely expreſſed, to the end the power of god may the more plainlie appear, in ſo great an enlarging of that kinred, which was of no long continuāce. For ſuch a ſmall handfull of men could not by any humane maner of engendring grow to ſuch an infinit multitude as is recorded in Exodus, within 250. yeres. We ought rather to weigh the myracle which the Spirit cōmēdeth vntounto vsus in this place,Exo. 12.37. than to ſtand long about one letter, wherby the number is altered. There ariſe other queſtions, (and thoſe which are more hard to be anſwered) out of the reſt of the text.

16 Steeuē ſaith, that the Patriarks were carried into the land of Chanaan,Gen. 50.13. Ioſ. 24.32. after they wer dead. But Moſes maketh mētiō only of the bones of Ioſeph. And Ioſua 24. it is reported, that the bones of Ioſeph were buried without making any mention of the reſt. Some anſwer that Moſes ſpeaketh of Ioſeph for honors ſake, bicauſe he had giuen expreſſe cōmandement concerning his bones: which we cannot read to hauehave bin done of the reſt. And ſurely when Ierome in the pilgrimage of Paula, ſaith, that ſhe came by Sichem, he ſaith that ſhe ſaw there the ſepulchres of the 12. Patriarks: but in another place he maketh mentiō of Ioſephs graue only. And it may be that there were emptie tombes erected to the reſt. I cā affirme nothing concerning this matter for a certaintie, ſaue onelyonly that this is either a ſpeech wherein is Synecdoche: or els that Luke rehearſeth this not ſo much out of Moſes, as according to the old fame: as the Iewes had many things in times paſt from the fathers, which were deliuered as it were from hand to hand. And whereas hee ſaith afterwarde they were laid in the ſepulchre which Abrahā had bought of the ſons of Hemor,Gen. 23.9. it is manifeſt that there is a fault in the worde Abraham. For Abrahā had bought a double caue of Ephron the Hitite to burie his wife Sara in: but Ioſeph was buried in another place: to wit, in the field which his father Iacob hadde bought of the ſonnes of Hemor, for an hundred lambes. Wherefore this place muſt be amended.

17 And when the time of the promiſe drew neere, which God had ſworne to Abraham the people increaſed, and was multiplied in Egypt.

18 Vntill another king aroſe which knew not Ioſeph.

19 This man dealt ſubtillie with our kinred, he euill intreated our fathers, that they might caſt out their infants, leaſt they ſhould be increaſed.

17 Steeuen paſſeth ouer vntounto the deliuerance of the people, before which, went that innumerable iſſue, which had increaſed beyonde the ordinarie maner in no long ſpace of time. Therfore he ſetteth down this as a ſingular gift of God: that the people was encreaſed, to the ende wee may know that that came not to paſſe according to the cōmon or wonted cuſtome of nature. But on the other ſide god ſeemeth to take frō the Iewes al hope: becauſe Pharao doth tyrannouſly afflict thē, & their bondage groweth greater dailie. And when as they are commanded to caſt out their male infants, it ſeemeth that the deſtruction of the whole nation was preſent. There is another token of deliueraunce giuen, when Moſes commeth abroad: but becauſe he is by & by refuſed and enforced to flie into exile, there remaineth nothing but meer diſpair. The ſumme is this, that God being mindefull of his promiſe, did increaſe the people in time, that he might perform that which he had ſworne to Abraham: but the Iewes (as they were vnthankful & froward) did refuſe the grace of god, ſo that they did what they could to ſhut vp the way before themſelues. Furthermore we muſt note the prouidence of God in this place, whiles that he doth ſo order the courſe of times, that his works hauehave alwaies their opportunitie. But men who make haſt diſorderedly in their deſires, cannot hope patiently & be at reſt vntill ſuch time as god ſheweth forth his hand: for this cauſe, becauſe they take no heed to that moderation wherof I hauehave ſpokē. And to the end god may exerciſe the faith of his children, ſo often as he appeareth with ioyfull tokens of grace, hee ſetteth other things againſt thoſe on the other ſide, which cut off ſodainly the hope of ſaluation. For who would not hauehave ſaid of the Hebrewes, that they wer vtterly vndone, when as the kings cōmandement appointeth al the men children to be put to death? For which cauſe the meditating vponupon that doctrine is the moſt neceſſarie for vsus, that god doth kil & reſtore to life: he leadeth vntounto hell and bringeth back againe.

19 Dealt ſubtillie. The old interpreter did not tranſlate this amiſſe to deceiue. For Steeuen meaneth that the king of Egypt did craftily inuent new ſhiftes, and wicked pretences, that he might euer now & then lay heauier burthens vponupon the people: like as almoſt all tyrants doe: for how vniuſtly ſoeuer they vex their ſubiects, they are too wittie to inuent excuſes. And it is not to be doubted but that Pharao abuſed this honeſt colour, that it was not meet that the Iewes which were ſoiourners, ſhuld hauehave a place of abode in his realm for nought, & that they ſhuld be free frō all burthens, ſeing they did inioy great cōmodities. Therefore he deceitfully made thē vile bonſlaues of free mē. Whē Steuen ſaith that this tyrant knewe not Ioſeph, heereby it appeareth howe ſoone the remembrance of benefits paſſeth away amongſt men. For although wee doe all with one conſent deteſt vnthankfulneſſe, yet is there no vice more common amongſt vsus.

Leaſt they ſhould be encreaſed. Eraſmus tranſlateth this vnproperly, in my iudgement. For Zoogoneisthai expreſſeth more than, Leaſt their children ſhoulde liue. For the worde is ſet thence, becauſe the people doth alwayes remaine aliue in the ofspring. And furthermore, Steeuen doth not reckon vppe all the partes of their euill intreating: but putterh downe one example of extreeme crueltie. Whence we may eaſily gather how neere the whole ſeed of Abraham was to deſtruction. For Pharao ſeemed to hauehave murthered them all with that commandement as with one ſtroke of a ſword. But ſu…h violent barbariſme did the more ſet forth the vnlooked for, and incredible power of God: becauſe when Pharao hath by all means poſſible ſtriuen againſt God, yet all is in vaine.

20 All that time was Moſes borne, who was acceptable to God. And hee was brought vp three moneths in his fathers houſe.

21 And the daughter of Pharao tooke him vp when he was caſt out: and nouriſhed him vp for her owne ſonne.

22 And Moſes was taught in all wiſedome of the Egyptians, and was mighty in word and deed.

23 And when the time of fortie yeeres was fulfilled, it came into his mind to goe viſit his brethren the children of Iſrael.

24 And when he ſaw one of them ſuffer wrong, hee defended him, and reuenged him which had the wrong, hauing ſmitten the Egyptian,

25 And hee thought that his brethren would hauehave vnderſtoode that God by his hand ſhould giuegive them deliuerance, but they vnderſtood not.

26 The next day he was ſeen as they ſtroue, and ſet them at one againe, ſaying: Sirs, yee are brethren: why hurt ye one another?

27 And hee which did iniurie to his neighbor, thruſt him away, ſaying: Who made thee a prince and a iudge ouer vsus.

28 Wilt thou kill me, as thou didst the Egyptian yesterday?

29 And Moſes fled at this ſaying, and became a ſtranger in the land of Madian, where he begate two ſonnes.

20 It is not without cauſe that Steeuen noteth the circumſtance of time. Moſes was born at the very ſame time when the king had commā ded that all the men children ſhould bee caſt out. Therefore it ſeemeth that the miniſter of deliuerāce is dead before he is borne. But that time is moſt fit for God to worke in,2. Cor. 12.9. when there is no hope or counſell to bee looked for at mans hands. And it appeareth alſo moſt plainly, how God doth make perfect his power in mans weaknes. Moſes is kept three moneths, but at length his parents (that they may ſaue their own liues) are inforced to caſt him out into the riuer. Only they put him in a little cofer, that he may not by & by periſh. When as Pharaoes daughter taketh him vp, he eſcaped death in deed, yet ſo that he goeth into another nation being cut off from the kinred of Iſrael. Yea he was like to bee a moſt troubleſome aduerſarie to his nation, vnleſſe God had reſtrained his mind. It is 40. yeres before he ſheweth any token of brotherly goodwill.

22 Whereas Luke reporteth that he was taught in all wiſdome of the Egyptians, hee putteth that in his commendation as a point of excellē cie. Notwithſtāding it might hauehave ſo falne out, as it doth oftentimes, that beeing puft vp with profane ſciences, hee might hauehave deſpiſed the baſe commō people: yet becauſe god hath determined to redeem his people, he doth in the meane ſeaſon frame both the minde of Moſes & al other things to finiſh his worke. The reaſon of mans fleſhe ſhould murmur in this place, Why doth God winke at ſo long miſeries of the people? Why doteh hee ſuffer Pharao to rage more cruelly daily? Why doeth he not ſuffer Moſes to growe vp amongeſt his owne people? Why doth hee after a ſort cut him off frō the kinred of Iſrael, being adopted by the kings daughter? Why will he ſuffer him to remaine amidſt courtly pleaſures, and doth not rather pull him thence? But the end it ſelfe is ſo wonderfull, that we are enforced to confeſſe, that all theſe thinges were gouerned by ſingular counſel and order, to ſet forth the glorie of God. Wheras I ſaid that Luke ſpeaketh in this place of the learning of the Egyptians for honours ſake, I would not hauehave it ſo taken, as if there were in the ſame no corruption. Foraſmuch as Aſtrologie doth cōſider the wonderful workemāſhip of God, not only in the placing of the ſtarres, & in ſuch excellent varietie, but alſo in their mouing, force, and ſecrete offices, it is a ſcience both profitable & worthie of praiſe. The Egyptians beſtowed great ſtudie in this: but being not content with the ſimple order of nature, they wandered alſo in manie fooliſhe ſpeculations, as did the Chaldeans. It is vncertaine whether Moſes were infected with theſe ſuperſtitions or no. Yet howſoeuer it be, we ſee how ſincerely, & plainly he ſetteth that before vsus to be conſidered in the frame of the world, which is appertinent vntounto godlines. Surely this was excellent modeſty in that he which could reaſon with learned and wittie men of the ſecretes of nature, doth not only omit higher ſubtilties, but doeth alſo diſcende vntounto the common capacitie of euerie moſt ſimple man, and doeth in a common ſtyle ſet foorth vntounto men vnlearned, thoſe thinges which they perceiue by experience. When Iuſtine bableth concerning Moſes, hee maketh him a Magician, which with iugling and inchauntments made paſſage for the people through the redde ſea. So that Satan did not only go about to burie the power of God, but alſo to blaſpheme the ſame. But we know that Moſes did not ſtriue with the enchaunters by Magike, but did that only which God had enioined him. Furthermore the Egyptians had myſticall diuinitie, wherewith they coloured their doting inuentions, and monſtrous abhominations, as if they wold proue that they went mad not without reaſon: as the Papiſts, whereas they delude and mocke men like ſtage players; in their maſſe and other fooliſh rites, yet they inuent myſteries, that they may perſwade mē that there is nothing there but that which is diuine. The cōmon ſort of Prieſts cannot climb ſo high: but thoſe which amongſt them wil be accounted more cunning, doe omit no rite, how fooliſhe and childiſh ſoeuer it bee, affirming that there is ſome ſpirituall myſterie in euerie of them. There is extant concerning this matter a moſt fooliſh mingle mangle, which they call the Rationall of diuine offices. But foraſmuch as Sacrificing Prieſts alone did vſe ſuch dotings amongeſt themſelues, it is not to bee thought that Moſes ſpent any time in theſe, whoſe bringing vp was princely: But that hee was taught in liberall artes.

Hee was mightie. This phraſe doth expreſſe amongſt the Hebrewes, a double excellencie, when as he which doth excell in wit and learning, is alſo apt to attempt & bring to paſſe great and weightie matters. Steeuen his meaning is therefore, that Moſes was furniſhed with rare giftes, ſo that they did all confeſſe that he was a ſingular man. But ſeing he was in ſuch eſtimation, the Iſraelits had the leſſe hope that he ſhould be the miniſter which ſhould work their deliuerance.

23 When the time was fulfilled. Many gather by this that Moſes was neuer eſtranged in mind frō his nation: but the words of Steuen incline rather toward the contrarie: to wit, that the Spirit of God did at length awake his mind as it were out of ſleep, that he might at length goe viſite his brethren, whom he had long time neglected. It is to be thought that hee was not ignorant of what ſtocke he came, ſeeing he had ſome token thereof in his fleſh, and ſeeing the rumor thereof was ſpread abroade in the court: becauſe the kinges daughter could not adopt him to bee her ſonne, without ſome ſuſpition of wickedneſſe, vnleſſe his kinred had byn knowen: yet was it long before he was of ſuch courage that hee durſt make knowen the louelove which he bare toward his kinred. And this ſerueth not a little to ſet foorth the glory of God, that Moſes being ignorant of his calling, doth remaine a long time idle in the kings court: and is afterward called of the Lord contrary to the hope of all men and his owne alſo. Therefore this new care for his brethren, which came into his minde, proceeded from a newe and vnwonted motion of Gods Spirite.

24 When he ſaw a certaine man. Moſes came not to this ſpectacle by chaunce, but foraſmuch as God had appointed him to be the deliuerer of his people, he would hauehave him ſhew foorth this token, & as it were make this beginning. For Steeuen doth plainly expreſſe, that he did attempt nothing vnaduiſedly: but did that which became him, that was appointed to bee a deliuerer of the people, knowing that hee was thereunto called. For vnleſſe God had armed him and made him puiſſaunt, it had been a thing altogether vnlawfull for him to kill any man, how wicked ſoeuer he had bin. It is a godly deed & praiſe worthy, for a mā to ſet himſelfe againſt the wicked, to defend the good againſt the iniuries of the wicked, to bridle their violence: but it is not for a priuate perſon to puniſh or take vengeāce. Therfore it was vnlawfull for Moſes to ſlea the Egyptiā, ſaue only in as much as the Lord had put the ſword in his hand according to the right of his calling. But this heroicall courage and nobleneſſe of heart was a work of the holy ghoſt: becauſe God doth mightily ſhew foorth his power in thoſe whō he appointeth vntounto great matters, that they may be able to fulfill their function. In ſumme, Steeuen meaneth that Moſes was euen then offered to be the miniſter of deliuerance, when the day was at hand according to the couenant made with Abraham: yet did the people hope for nothing leſſe.

26 The day following hee appeared Steeuen declareth nowe that the fathers did not only neglect, but maliciouſly reiect the grace of god. For although the euill which he mentioneth did proceed from one man onlie, yet doeth hee by right aſſigne the fault vntounto them al. For if they had been thankfull to God, they woulde all with one conſent hauehave repreſſed his frowardnes. But they are whiſht, & ſuffer that good turn which Moſes had done, to be vpbraided vntounto him: and ſo much as in them lyeth, they bring him into extreeme danger, whom they ought to hauehave defended by endangering themſelues. Therfore his drift is this, that the people themſelues were in the fault, that they were no ſooner deliuered and eaſed. So the wickedneſſe of men doth oftentimes hinder God from doing that he would do. He is ready to helpe thoſe that be his in due time, but we keepe back his hand from our ſelues with diuers lettes: and afterward we complaine of his ſlownes, but vniuſtly. Furthermore this vnthankfulneſſe was too wicked againſt God, & too cruell againſt Moſes. They were to thanke God, for giuing them ſuch a faithful patron in the kings court. They were to louelove and reuerence Moſes. But they rewarded him full euil with threatnings & reproches. Furthermore, in aſmuch as the fact was brought to the kinges eares, we muſt needs impute that to the treacherie of the people. Therefore as when afterwarde the people could ſee the lande of Chanaan, they did through their own follie keepe themſelues frō entring in: ſo nowe refuſing the grace of God in the perſon of one man, they cauſe the time of their deliueraunce to be deferred fortie yeeres. For although God had determined what he would do, yet thoſe are iuſtly blamed for the delay, which hinder Moſes in his office.

Men, ye are brethren. There is indeed amongſt men a generall coniunction, ſo that they ought to vſe great courteſie one toward another, & to abſtain from al iniuries: but this is more vnmeet, and vntollerable when thoſe hurt one another, who are neerer linked together. Therefore Moſes doth not onelyonly vſe a generall reaſon, that it may reuoke thir mindes which were deſirous to do harme: but he mentioneth their kinred & fellowſhip of blood to mollifie their crueltie: yet all in vaine: for hee which had done iniurie to his neighbour, doth frowardly thruſt him from him, & addeth thereunto threatning. And this is a common thing amongeſt men. For an euill conſcience doth driue men into furie, & the worſe euerie mans cauſe is, the more boldly & cruelly doth he extoll himſelfe. But vnderunder what colour doth hee which hath the worſe cauſe ſet himſelfe ſo ſtubbornly againſt Moſes? He ſaith, he is no iudge but he did not reproue them according to authoritie: but did only friendly admoniſhe them. Is it the duetie of a iudge alone to admoniſh vsus when wee doe amiſſe? But this is a common vice vſed of al ſtubborn & vnruly perſons, to giuegive place to no admonitions, ſaue only when they are enforced by violence & authoritie: yea they are like frantike men who raile vppon their phiſitions. For which cauſe we muſt be the more carefull to bridle our luſts: leaſt we runne headlong with ſuch blinde furie againſt thoſe which are deſirous to cure our vices. Furthermore wee are taught by this example, that the ſeruants of God cannot ſo doe their duetie in reprouing ſuche vices of men, but they ſhal ſuffer many iniuries, offend many, & incurre dangers: & chiefly when they doe well, they ſhall ſurely heare euill. But they muſt ſwallow vp the vnworthines of theſe euils, that they may not therefore ceaſe to do that which the Lord commanded thē, & which he alloweth. Moſes is burdened here with a cruell falſe accuſation that he vſurpeth the authoritie of a ruler, & by this means they lay treaſon to his charge. Secondly it is obiected vntounto him reprochfully, that he ſlue an Egyptian? both theſe were very odious. Whereby we may gather with how dangerous a temptation the mind of the holy man was ſtriken. And foraſmuch as we ſee that he was neither diſcouraged by exile, neither by any other euils, ſo that it did not repent him of his well doing, let vsus alſo learne by his example, to beare a valiant and ſtrong minde and courage againſt all ſuch aſſaultes of Satan.

30 And when fortie yeeres were expired, there appeared vntounto him in the deſa…t of mount Sina, the angel of the Lord in a flambe of fire in a buſh.

31 And ſo ſoone as Moſes ſawe it, he wondered at the viſion. Furthermore, when he drew neere to conſider, the voice of the Lord came vntounto him:

32 I am the God of thy fathers, the God of Abraham, the God of Iſaach, the god of Iacob And Moſes was afraid, & durſt not draw neere.

33 And the Lord ſaid vntounto him: Put of thy ſhoes from thy feete. For the place wherein thou ſtandeſt is holy ground.

34 In ſeeing I hauehave ſeen the affliction of my people in Egypt, & hauehave hard their mourning, and I am come downe to deliuer them. And now come, I will ſend thee into Egypt.

30 And when fortie yeeres were expired. As Moſes was no blockiſhe man, eueryevery one of vsus may eaſilie gather, howe manie things might hauehave come into his minde, which might hauehave cauſed him to miſtruſt his calling. The ſhifts & ſleights of Satan are captious: we are more than bent naturally to diſtruſtfulnes, what doubts ſoeuer ariſe in our mindes concerning the worde of god, we do eaſily admit the ſame. It was a hard exchange, to be thruſt from earthly delights, & a ſumptuous life, vntounto the painfull and baſe office of feeding ſheepe: and eſpecially foraſmuch as Moſes ſawe ſo muche time ſpent, and beeing in the meane ſeaſon ſent into the wilderneſſe, what other thing could he imagine with him ſelfe, but that that was vaine, & a plain mock which the Lorde had promiſed? Foraſmuch as being now foureſcore yeres of age, he was occupied about the feeding of his father in law his ſheepe, when could hee hauehave hoped that there ſhould hauehave been any vſe of him in deliuering the people? It is good for vsus oftētimes to cal to mind theſe cumbates of the godly vntil they be throughly imprinted in our memorie, leaſt our mindes faint, and our hearts faile vsus, if the Lord make vsus ſtay longer than we could wiſhe. Againe, Moſes giueth a notable example of modeſtie, ſeeing that in all that time hee attempteh nothing, he raiſeth no tumults, neitheir intrudeth himſelf any way, to beare rule: as troubleſome men vſe to doe: but employeth himſelfe in his ſheepheardes function, as diligently as if hee ſhould neuer hauehave been called vntounto any greater charge. But whiles he tarryeth the Lordes leyſure ſo patientlye, hee appeareth vntounto hym at length.

The Angel of the Lord appeared vntounto him. It is firſt demāded who this angel was: and ſecondly why he appeared in ſuch a forme? For after that Luke had called him an Angel, he bringeth him in immediatly ſpeaking thus: I am the God of Abraham &c. Some anſwere. As God doth ſometime attribute and impart vntounto his miniſters thoſe thinges which are moſt proper to himſelfe: ſo is it no abſurd or inconuenient thing if they hauehave his name giuen them. But ſeeing this Angel affirmeth manifeſtly, that he is the eternall God, who alone is, and in whom all thinges hauehave their being, we muſt needes reſtreine this title vntounto the eſſence of God: for it can by no meanes agree to the Angels. It might be ſaide more fitly, that Becauſe the Angel ſpeaketh in the name of the Lorde, he taketh vppon him his perſon: as if he declared his commandements word for word, as out of the mouth of God. Which manner of ſpeaking is vſuall in the Prophets. But when Luke ſhal ſay afterward that this was the ſame Angel, through whoſe aſſiſtance and guiding Moſes deliuered the people: and Paule in the tenth Chapter of the former to the Corinthians doth affirme that Chriſt was that guide,1. Cor. 10.4. there is no cauſe why we ſhould now wonder, that the Angel taketh to himſelfe that which is proper to God alone. Therefore let vsus firſt of all ſet downe this for a ſuretie that there was neuer ſince the beginning any communication betweene god and men, ſaue onelyonly by Chriſt. For wee hauehave nothing to doe with God, vnleſſe the mediatour bee preſent to purchaſe his fauour for vsus. Therefore this place, doeth plentifully proue the Diuinitie of Chriſt, and teacheth that he is of the ſame eſſenſe with the father. Furthermore he is called an Angel not onelyonly bccauſe he had the Angels alwayes to beare him companie, and to be as it were his apparitours, but becauſe that deliuerance of the people did ſhadowe the redemption of vsus all, for whoſe ſake Chriſt was to be ſent of his father, that he might take vponupon him the ſhape of a ſeruaunt togither with our fleſh. It is certaine in deede that God did neuer appeare vntounto men as he is, but vnderunder ſome ſhape, agreeable to their capacitie. Notwithſtanding there is another reaſon why Chriſt is called by this name, becauſe hee being appointed by the eternall counſell of God to be vntounto men the miniſter of ſaluation, doeth appeare vntounto Moſes to this ende. Neither is that contrarie to this doctrin, which is written in the ſeconde Chapter to the Hebrewes,Hebr. 2.16. that Chriſt neuer tooke the Angels, but the ſeede of Abraham. For although hee tooke vponupon him the ſhape of an Angel for a time, yet did he neuer take the nature of Angels: as wee knowe that hee was made very man. It reſteth that wee ſpeake ſomewhat of the burning buſh. That is common that God doeth applie the ſignes vntounto the thinges by a certaine likelihood. And this is almoſt the common order and way of the ſacraments. Furthermore this was the fitteſt thing that could hauehave beene ſhewed to Moſes, to confirme his faith in the preſent buſineſſe. He knewe in what ſtate hee had left his nation, although there were a greater number of men, yet were they not vnlike to a buſh. For the thicker the buſh is, and the more ſtore of ſhrubbes it hath, the more ſubiect is it to take fire, that it may burn on eueryevery ſide: ſo the people of Iſrael were but a weake band, and ſuch as was laide open to all iniuries, and this vnwarlike multitude being preſſed downe euen with their owne weight, hadde incenſed the crueltie of Pharao onelyonly with the proſperous ſucceſſe of increaſing. Therefore the people being oppreſſed with cruell tyrannie, is as it were a pile of woode ſet on fire at eueryevery corner, neither is there any thing which keepeth it from being conſumed to aſhes, ſaue this, becauſe the Lord ſitteth in the middeſt thereof. And although the vndoubted fire of perſecution did then burne, yet becauſe the Church of God is neuer free from afflictions in the world, the continuall eſtate thereof is after a ſort painted out in this place. For what other thing are wee but fewell for fire? And there flie abroad innumerable fire brands of Sathan continually, which ſet on fire both our bodies and alſo our mindes: but the Lord deliuereth & defendeth vsus by his wonderful and ſingular goodnes, from being conſumed. Therefore the fire muſt needs burne, that it may burne vsus in this life: but becauſe the Lord dwelleth in the mids of vsus, he ſhall ſo preſerue vsus, that afflictions ſhal do vsus no harme: as it is alſo ſaid in the ſixe and fourtith Pſalme.Pſalm. 46.6.

31 He wondered at the viſion. Let vsus know that God did vſe thus to deale with our fathers, that they might aſſuredly know his maieſtie. For hee meant to make a manifeſt diſtinctiō betwene the viſions which he ſhewed, and the iuggling caſts of Satan. And this certaintie is more neceſſarie. For what credit ſhould the Oracles of God otherwiſe carry, wherein the couenant of eternall life is contained? Therfore foraſmuch as this a louelove is the true ſtay of faith, it muſt needs hauehave God to bee the authour therof, that he may vndoubtedly declare that it is he that ſpeaketh. Again foraſmuch as Satan walketh about continually, & doth by many & ſtrange ſhifts inſinuate himſelf, and hath ſo many wayes to deceiue, and eſpecially ſeing he doth pretend the name of God craftilie: we muſt take great heed of his mocks. We ſee how in times paſt hee deluded all nations, and the Papiſts alſo. For all the monſters of ſuperſtitions, al the dotings of errors which were in times paſt, and do as yet reigne in popery, did proceede from dreames, viſions, and falſe reuelations. Yea furthermore euen the Anabaptiſts hauehave their illuſions thence. Therefore this is the onelyonly remedie, that God do diſtinguiſh by certaine markes thoſe viſions which he ſheweth. For then are we without dāger of erring, whē he hath reuealed his maieſtie vntounto vsus. For this cauſe was the minde of Moſes ſtriken with admiration, and then afterward he draweth neere to conſider: after that he is come neerer, the Lorde toucheth him with a more liuely feeling of his preſence, ſo that he is afraide. For I confeſſe that ther is none of al theſe things which Satā cannot imitate: yet falſely, like an Ape. And the Lord doth not only ſhew himſelf by ſuch ſignes, but helping our dulnes, he doth alſo open our eyes, that we may not be deceiued. Againe the holy ghoſt doeth imprint in our minds certaine marks & tokens of Gods preſence, that there may no doubt remain.

32 I am the God of thy fathers. Now we ſee to what end the viſion was offered to Moſes, to wit, that the word of God might hauehave his authoritie. For bare viſions ſhould do but a little good, vnleſſe doctrine were ioyned therwithal. And it is ioyned with them not as an inferior part, but as the cauſe of al viſions & the end. And whereas he calleth himſelfe the God of Abraham, Iſaach, and Iacob, there is a double reaſon why hee calleth himſelfe ſo. As the maieſtie of God is infinite, if we will comprehend it, it doth rather ſwallow vp our ſenſes: if we indeuor to aſcend vntounto it, we vaniſh away. Therefore he adorneth himſelfe with titles, vnderunder which we may comprehend him. But we muſt marke that God maketh choiſe of ſuch titles, as that he may by them call vsus backe vntounto his word. For he is called the God of Abraham, Iſaach, and Iacob, for this cauſe, becauſe he committed vntounto them the doctrine of ſaluation, that he might thereby be made knowne to the worlde. But God had reſpect properly vntounto the preſent circumſtance, when he ſpake to Moſes on this wiſe. For both this viſion, and the hope of the deliuerie of the people, and the commandement which he was about to giuegive to Moſes, did depend vponupon the couenant, which he had made in times paſt with the fathers. So that the ſuſpition of noueltie is taken way, and the minde of Moſes is lifted vp to hope for redemption, which was grounded in the olde promiſe. Therefore this title is as much as if God had ſaide: I which hauehave promiſed in times paſt to your fathers, that I hauehave a care of your ſafetie, which hauehave taken the kinred of Abraham to my tuition by a free couenant, yea which hauehave appointed this time for an end of your bondage, I appeare now vntounto thee, that I may performe that which I promiſed. Like as at this day all the promiſes of God muſt leane & be ſtayed vponupon this foundation, that they may be ſure and certaine to vsus, that God hath adopted vsus in Chriſt, and hath promiſed that hee will bee our God and our father. And Chriſt gathereth out of this place by good reaſon, that the godly liue after they be deade.Mat. 22.32. For if the whole man periſh in death, this were an vnfitte ſpeech, I am the God of Abraham. Let vsus ſuppoſe that there is no Rome: ſhall not hee bee laught at, which ſhal call himſelfe Conſul of Rome? For this is requiſite in Relation, that the members be aunſwerable betweene themſelues. There is alſo another reaſon to be conſidered, that for as much as God hath in his hand both life and death, without all doubt he preſerueth thoſe aliue whoſe father he will be, and whom hee counteth his children. Therefore though Abraham, Iſaach, and Iacob, died concerning the fleſh, yet doe they liue in ſpirite with God.

And Moſes being afraide. This might ſeeme to bee an abſurde thing, that a voyce full of conſolation doeth rather terrifie Moſes than make him glad: but it was good for Moſes to bee thus terrified with the preſence of God, that hee might frame himſelfe vntounto the greater reuerence: Neither doeth the voice of God alone ſtrike his minde: but his maieſtie, whereof he ſaw a ſigne in the burning buſh. And what marueile is it, if man bee afriade when hee feeth God? And eſpeciallie let vsus remember, that mens mindes are by this meanes prepared vntounto feare & reuerence, as in Exod. xx. Thou haſt ſeen ſignes,Exod. 20.22. thou haſt heard the ſound of the trumpe, that thou maiſt learne to feare the Lord. But ſome wil ſay, Why dare not Moſes now for feare conſider, who was not afraid to draw neere before? I anſwere, that the neerer wee drawe vntounto God, the more his glorie doth appeare, ſo are we the more afraide, and that by right. And God maketh Moſes afraide for none other cauſe, ſaue onelyonly that he may make him obedient vntounto him. This feare was a preparation not vnfit for greater boldnes. And to this end tendeth that which followeth, Put off thy ſhoes from thy feete, for he is admoniſhed by this ſigne with reuerence to receiue the commaundements of God, and to giuegive him due glorie by all meanes.

33 Becauſe the place wherein. The Lord meant by this commendation which he giueth to the place, to lift vp the minde of Moſes into heauen, that he might not thinke vppon any earthly thing. And if ſo be it Moſes was to be pricked forward with ſo many pricks, that hauing forgottē the earth, he might harken to God: muſt not we hauehave our ſides euē as it were digged through, ſeing wee are an hundreth times more ſlow than hee? Notwithſtanding here may a queſtion be asked, how this place became ſo holy? For it was no more holy than other places before that day. I anſwere that this honor is giuen to the preſence of God, and not to the place, and that the holineſſe of the place is ſpoken of for mans ſake. For if the preſence of God doe make the earth holy, howe much more force thereof ought men to hauehave. Notwithſtanding wee muſt alſo note, that the place was thus bewtified onelyonly for a time, ſo that God did not fixe his glory there:Gene. 35.7. as Iacob erected an altar to God in Bethel, after that God had ſhewed ſome token of his preſence there. When as his poſterity did imitate the ſame afterward, it was ſuch worſhip as was reproued. Finally the place is called holy for Moſes his ſake onelyonly, that hee may the better addreſſe himſelfe to feare God, and to obey him. Foraſmuch as God doth now ſhew himſelfe vntounto vsus eueryevery where in Chriſt, and that in no obſcure figures, but in the full light, and perfect truth, wee muſt not onelyonly put off our ſhoes from our feete, but ſtrippe our ſelues ſtarke naked of our ſelues.

34 In ſeing I hauehave ſeene. God promiſeth nowe that he will deliuer his people, that hee may appoint Moſes to bee his miniſter afreſh; becauſe the former obiection was taken away by ſo long ſpace of time. For God is ſaide to ſee our miſeries, when hee hath reſpect to vsus, and is carefull for our ſafetie: as he is ſaid againe, to ſhut his eyes, and turne his backe, when as he ſeemeth to ſet light by our cauſe. In like ſort is hee ſaide to come downe. He needeth not to moue out of his place to helpe vsus, for his hand reacheth throughout the heauen and earth: but this is referred vntounto our vnderſtanding. For ſeeing that he did not deliuer his people from their affliction, it might ſeeme that he was a farre off, and was buſied about ſome other thing in heauen. Nowe he ſaith that the Iſraelites ſhall perceiue that hee is nigh vntounto them. The ſumme tendeth to this end, that Moſes knowing the will of God, may not doubt to follow him as a guide, and the more boldly to imploy himſelfe about the deliuery of the people, which he knew was the worke of God. For we muſt note that hee ſaieth that hee heard the mourning of the people. For although he hath reſpect vntounto thoſe which are in miſery, and vniuſtly oppreſſed, yet when we lay our mournings & complaints in his lap, hee is eſpecially moued to hauehave merciemercy. Although this word may be taken for thoſe blinde and confuſed complaints which are not directed vntounto God, as it is taken oftentimes els where.

35 This Moſes whom they had denyed ſaying: Who made thee a ruler and iudge? him I ſay, hath God ſent to be a ruler and a redeemer in the hand of the Angel, which appeared vntounto him in the buſh.

36 He brought them out, hauing ſhewed woonders and ſignes in the land of Aegypt, and in the red ſea, and in the wildernes fortie yeeres.

37 This is Moſes which ſaid vntounto the Children of Iſrael, The Lorde your God ſhall raiſe vp vntounto you a Prophet, out of the midst of your brethren, like vntounto me: heare him.

35 Stephen paſſeth ouer manie things, becauſe he maketh haſte vntounto this ſumme, that the Iewes may vnderſtande, that the fathers were not deliuered therefore, becauſe they had deſerued that with their godlineſſe, but that this benefite was beſtowed vponupon them being altogither vnworthy: and ſecondly that there is ſome more perfect thing to be hoped for of theſe beginnings. When Moſes beeing ordained of God to be their reuenger and deliuerer, was nowe in a redineſſe, they ſtopt the way before him: therfore God doth deliuer them now, as it were againſt their will. That which is added touching myracles and wonders, ſerueth as well to the ſetting forth of the grace of God, as to make knowne the calling of Moſes. It is ſurely a ſtraunge thing, that God doth vouchſafe to declare his power by diuers wonders, for ſuch an vnthankful peoples ſake. But in the meane ſeaſon he bringeth his ſeruant in credite. Therefore whereas the Iewes ſet leſſe by him afterwarde, whereas they aſſaie ſometimes to driue him away by railing, whereas they ſcould ſomtimes, ſometimes murmur, ſometimes ſet vponupon him outragiouſly, they bewray thereby both their wickednes, and alſo their contempt of the grace of God. Their vnthankfulneſſe and vngodlineſſe was ſo encreaſed alwayes, that God muſt needs hauehave ſtriuen with woonderfull patience with ſuch a froward and ſtubburne people.

A ruler and a deliuerer. We muſt vnderſtande the contrarieties which augment the fault. They woulde hauehave obeyed Moſes if a tyrant had appointed him to be a iudge, but they contemne him proudly and refuſe him diſdainefully being appointed of God, and that to bee a deliuerer. Therefore in deſpiſing him, they were wicked: and in reiecting grace, vnthankful. And wheras Moſes hath ſuch an honorable title giuen him, God doth not ſo giuegive and reſigne vntounto man that honour which is due to himſelfe, that he looſeth any whit of his authoritie thereby. For doubtleſſe Moſes was not called a Redeemer or deliuerer in any other reſpect, ſaue onelyonly becauſe he was the Miniſter of God. And by this meanes the glorie of the whole worke remaineth in the power of God wholy. Therefore let vsus learne, that ſo often as men hauehave the titles which belong to God giuen them, God himſelfe is not diſpoyled of his honour: but becauſe the worke is done by their handes, they are by this meanes commended. To this ende tendeth that which Stephen ſaieth, that this charge was committed to Moſes in the hand of the Angel. For by this meanes Moſes is made ſubiect to Chriſt, that vnderunder his conduct and direction, he may obey God. For Hand is taken in this place not for miniſterie, but for principalitie. Wherefore God did ſo vſe the ſeruice of Moſes, that the power of Chriſt did ſurpaſſe him, as hee is euen at this day the chiefe gouernour in accompliſhing the ſaluation of the Church, yea he vſeth the miniſterie of men in ſuch ſort, that the force and effect dependeth vponupon him alone.

37 A Prophet ſhall God raiſe vp. Stephen indeuoureth vndoubtedly to proue by theſe words, that Chriſt is the ende of the Law: although hee doth not expreſſe the ſame in plaine words. And aſſuredly (as we hauehave alreadie ſaide) Luke reciteth not word for worde all thoſe things which Stephen vttered: but it is ſufficient for him to note the principal points of matters. Furthermore wee hauehave ſaide before in the thirde Chapter that this teſtimonie is ſo applied to Chriſt, that notwithſtanding it agreeth to the other prophetes alſo. For after that Moſes had forbidden the people to be carried to and fro with the wicked ſuperſtitions of the Gentiles, hee ſheweth what ought to followe. There is no cauſe (ſaith hee) why thou ſhouldeſt deſire Magicians and inchaunters: for God will neuer ſuffer thee to want Prophetes to teach thee faithfully. And nowe it is certaine that the miniſterie of the Prophetes was temporall, as was alſo the miniſterie of the Lawe: vntill Chriſt ſhoulde bring the full perfection of wiſedome into the worlde. Therefore Steephen his ſpeech tendeth to this end, that Moſes doeth not keepe the people faſt bounde to himſelf alone, when as he ſetteth before them and commendeth vntounto them another teacher. The Prophetes were in deede interpreters of the Law, and all their doctrine was as it were an addition or appertenance of thoſe thinges, which were vttered by Moſes: but for as much as this was alſo certaine, that Chriſt ſhoulde bring a more perfect kinde of doctrine, becauſe hee ſhoulde make an ende of all the Prophecies: it followeth that hee is made the chiefe: and that the principall maſterſhippe (that I may ſo call it) is his, leaſt the faith of the Goſpel ſhoulde be doubtfull. Nowe we knowe to what ende Stephen intermingleth Moſes his teſtimonie: to wit, that he may proue that the Iewes did no leſſe contemne him (of whom they made boaſt with open mouth to be their onelyonly teacher) euen nowe when hee is deade, than they did in times paſt whiles hee liued wickedly, and frowardly reiect him. For whoſoeuer beleeueth Moſes, hee will not refuſe to bee the diſciple of Chriſt,Iohn 5.46. whoſe meſſenger and crier he was. Fet the reſt out of the thirde Chapter.

38 This is he which was in the congregation in the wildernes, with the Angell which”or did ſpeake to him in the mount. had ſpoken vntounto him in mount Sina, and with our fathers: who receiued liuely Oracles that he might giuegive them to vsus:

39 Whom our fathers woulde not obey, but they refuſed him, and they turned backe in their hearts into Aegypt.

40 Saying vntounto Aaron, Make vsus gods to goe before vsus: for wee knowe not what is hapned to this Moſes which brought vsus out of the land of Aegypt.

41 And they made a Calfe in thoſe dayes, and they offered ſacrifice to the Idoll, and they reioyced ouer the works of their owne hands.

38 Stephen proceedeth to ſet foorth the frowardneſſe of the people, who though they were prouoked with ſo manie benefites of God, yet did they neuer ceaſe maliciouſly to reiect him. If they had beene diſobedient and vnthankfull to God before, yet this ſo wonderfull a deliuerance ought to hauehave brought them into a better minde: but he declareth that they were alwayes like themſelues. It was meete that ſo many myracles ſhoulde not onelyonly hauehave ſtuck faſt in their mindes, but alſo hauehave continued ſtill before their eyes. But hauing forgotten all, they flie backe ſodainlie vntounto the ſuperſtitions of Aegypt. The memoriall of their cruell ſeruitude was yet freſh, which they had eſcaped by paſſing ouer the redde ſea: and yet they preferre thoſe tyrantes by whom they were more than cruelly handled, before their deliuerer. This was therefore a heape of vngodlineſſe moſt deſperate, that their ſtubborneſſe coulde not bee broken or ouercome with ſo manie benefites of God, but that they did awayes returne vntounto their nature. This doeth greatly augment the greatneſſe of the offence, where Steephen ſaieth that Moſes was then with them in the wilderneſſe. For beſides that there appeareth heere rare goodneſſe and long ſufferance of the Lord, in bearing with them, they make themſelues to be without all excuſe, whiles that being beſet on eueryevery ſide with ſo manie ſtraites, being brought into ſo great diſtreſſe, hauing Moſes to bee their guide in their iourney, and the faithfull keeper of their life, they fall away neuertheleſſe treacherouſly from God. Finally it appeareth that they were like vntamed beaſtes, whom God coulde not keepe in obedience with ſo manie bandes. Therefore in as much as Moſes lefte not off to gouerne them euen through the wilderneſſe vnderunder the conduct and aide of the Angel, it is an eaſie matter to gather by this circumſtance of time, how incurable and obſtinate their frowardneſſe was. As it was a point of monſtrous rebellion, not to be humbled with miſeries, and euen with the verie ſight of death. Where as hee ſaieth that Moſes was with the Angel and the fathers, there is a contrarie reſpect. Hee was preſent with the fathers, that hee might bee their guide, according to the commaundement of the Lorde: he was with the Angell as a miniſter. Where vppon it followeth that hee was no priuate perſon to whom this iniurie was done, but it was done to the gouernance of God: when the people coulde bee kept backe with the reuerence of neither, from running headlong into wicked rebellion. We hauehave already ſpoken of the Angel. But the participle lalonutos, or, which ſpake, hath a double meaning. For it may be vnderſtoode either of the firſt viſion, wherby Moſes was called to redeem the people, or of that ſpeech which god had with Moſes, after they were come ouer the red ſea. And becauſe Chriſt declared both waies that he was the author of their deliuerance, it is no great matter whether we chooſe: yea there is no let, but that it may be extended vntounto both. For he which beganne to ſpeake to Moſes from the beginning, that he might ſend him into Aegypt, did continue the tenour of his ſpeech afterward, vntill the worke was finiſhed.

Which receiued liuely Oracles. Eraſmus tranſlated it Liuely ſpeech: but thoſe which are expert in the Greek tongue, they ſhall know that I hauehave more truly tranſlated the words of Stephen For there is greater maieſtie in Oracles then in Speech. I ſpeake onelyonly of the word: for I knowe that whatſoeuer proceedeth out of the mouth of God, the ſame is an Oracle. Moreouer hee purchaſeth authoritie for the doctrine of Moſes in theſe wordes, becauſe hee vttered nothing but that which proceeded from God. Whereupon it followeth that they did not ſo much rebell againſt Moſes as againſt God. Whereby their ſtubbernes is more diſcouered. And this is a general way to eſtabliſh doctine: when men teach nothing but that which is commaunded them by God. For what man dare make Moſes inferiour to him: who (as the Spirit affirmeth) ought onelyonly to be beleeued for this cauſe, becauſe he faithfully vnfolded and deliuered the doctrine which he had receiued of God? But ſome man may ask this queſtion why he calleth the lawe a liuing ſpeech? For this title ſeemeth to diſagree much with the words of Paul:1. Cori. 3.7. where hee ſaith that the lawe is the miniſterie of death, and that it worketh death, and that it is the ſtrength of ſinne. If you take liuely ſpeech for that which is effectuall, and cannot be made fruſtrate by the contempt of men, there ſhalbe no contrarietie: but I interpret it as ſpoken actiuely, for that which maketh to liue. For ſeing that the Law is the perfite rule of godly and holy life, and it ſheweth the righteouſneſſe of God, it is counted for good cauſes the doctrine of life and ſaluation. And to this purpoſe ſerueth that ſolemne proteſtation of Moſes, when he calleth heauen and earth to witneſſe, that hee hath ſet before them the way of death and life. In which ſenſe the Lord himſelf complaineth,Ezechiel 20 that his good Law is broken, & his good commandements wherof he had ſaid, He which ſhal do theſe things, ſhall liue in them. Therefore the Law hath life in it ſelfe. Yet if any man had leiffer take liuing, for that which is full of efficacie and ſtrength, I will not greatly ſtande in contention. And whereas it is called the miniſterie of death, that is accidentall to it, becauſe of the corrupt nature of man. For it doth not ingender ſin, but it findeth it in vsus. It offereth life, but wee which are altogither corrupt, can hauehave nothing but death by it. Therefore it is deadly in reſpect of men alone. Though Stephen had reſpect vntounto a farther thing in this place: for he doeth not onelyonly ſpeake of the bare commaundementes, but comprehendeth all Moſes his doctrine, wherein the free promiſes are included, and ſo conſequently Chriſt himſelfe, who is the onelyonly life and health of men. We muſt remember with what men Stephen had to doe. They were ſuch as were prepoſterouſly zelous of the law, who ſtayed onelyonly in the dead and deadly letter of the Lawe: and in the meane ſeaſon they raged againſt Stephen, becauſe he ſought Chriſt in the Law, who is in deede the ſoule thereof. Therefore by touching th… …eruerſe ignorance glancingly, he giueth them to vnderſtande, that there is ſome greater and ſome more excellent thing hidden in the Lawe, than they hauehave hitherto knowne. For as they were carnall, & content with an outward ſhew, they ſought no ſpiritual thing in it, yea they would not ſo much as ſuffer the ſame to be ſhewed them.

That he might giuegive them to vsus. This ſerueth to refute the falſe accuſation, wherewith he was falſely burthened. For ſeeing he ſubmitteth his necke to the yoke of the Lawe, and profeſſeth that hee is one of Moſes his ſcholers, hee is farre from diſcrediting him amongſt others. Yea, rather hee turneth backe the fault which was laide to his charge, vppon thoſe which were the authours of the ſlaunder. That was as it were a common reproch for all the people, becauſe the fathers woulde not obey the Lawe. And therewithall hee telleth them, that Moſes was appointed to be a Prophet, not onelyonly for his time: but that his authoritie might be in force with the poſteritie, euen when he was deade. For it is not meete that the doctrine of God ſhoulde bee extinguiſhed togither with the miniſters, or that it ſhould bee taken away. For what is more vnlikely than that that ſhould dye, whereby wee hauehave immortalitie. So muſt wee thinke at this day: as the Prophetes and Apoſtle ſpake vntounto the men of their time, right ſo did they write vntounto vsus, and that the force of their doctrine is continuall, becauſe it hath rather God to bee the authour thereof, than men. In the meane ſeaſon he teacheth, that if any reiect the word appointed for them, they reiect the counſell of God.

39 They refuſed and were turned away. Hee ſaith that the fathers reiected Moſes: and hee ſheweth the cauſe alſo, becauſe they gaue themſelues rather vntounto the ſuperſtitions of Aegypt: which was horrible and more than blind furie, to deſire the cuſtomes and ordinances of Aegypt, where they had ſuffered ſuch grieuous thinges of late. Hee ſaieth that they were turned away into Aegypt in their heartes, not that they deſired to returne thither bodily, but becauſe they returned in mind vntounto thoſe corruptions, which they ought not ſo much as to hauehave remembred, without great deteſtation and hatred. It is true in deede, that the Iewes did once ſpeake of returning: but Stephen toucheth not that hiſtorie now. Furthermore he doth rather expreſſe their ſtubberneſſe, when he ſaieth that they were turned away. For after that they had taken the right way, hauing God for their guid and gouernour, they ſtart aſide ſodainly: as if a ſtubberne vnbroken horſe not obeying his rider, ſhoulde frowardly run backward.

40 Make vsus. Though the Iewes bee turned backe diuerſe wayes, yet Stephen maketh choiſe of one notable example aboue all the reſt, of their filthy and deteſtable trecherie: to wit, when they made themſelues a Calfe, that they might worſhip it in ſteede of God. For there can no more filthy thing be inuented, than this their vnthankfulnes. They confeſſe that they were deliuered out of Aegypt: neither do they denie that this was done by the grace of God and the miniſtery of Moſes: yet notwithſtanding they reiect the author of ſo great goodneſſe togither with the miniſter. And vnderunder what colour? They pretend that they cannot tell what is become of Moſes. But they know full well that he is in the mount. They ſaw him with their eies when he went vp thither, vntil ſuch time as the Lorde tooke him vntounto himſelfe, by compaſſing him about with a cloude. Againe, they know that Moſes is abſent for their healths ſake, who had promiſed that he would returne, and bring vntounto them the Lawe which God ſhoulde giuegive. He badde them onelyonly be quiet a while They raiſe madde vprores ſodainely within a ſmall time, and without any cauſe: yet to the ende they may couer their madneſſe with the colour of ſome reaſon, they will hauehave Gods preſent with them, as if God had ſhewed vntounto them no token of his preſence hitherto: but his glory did appeare daily in the cloud and piller of fire. Therefore we ſee what haſte they make to commit idolatrie through wicked contempt of god, that I may in the meane ſeaſon omitte to declare howe filthie and wicked their vnthankfulnes was, in that they had ſo ſoone forgotten thoſe myracles, which they ought to hauehave remembred euen vntill the ende of the worlde. Therefore by this one backſliding it appeareth ſufficientlie what a ſtubberne and rebellious people they were. Moreouer it was more expedient for the cauſe which Stephen had in hand, to recite this hyſtorie of their rebellion than the other. For the people doeth quite ouerthrowe the worſhippe of God, they refuſe the doctrine of the Law, they bring in a ſtraunge and prophane religion. And this is a notable place, becauſe it pointeth out the fountain from which all maner of ſuperſtitions did flowe ſynce the beginning, and eſpecially, what was the firſt beginning of making Idols: to wit, becauſe man which is carnall, will notwithſtanding hauehave God preſent with him, according to the capacitie of his fleſh. This is the cauſe why men were ſo bolde in all ages, to make Idols. And God doeth in deede apply himſelfe to our rudeneſſe thus farre, that he ſheweth himſelfe viſiblie after a ſort vnderunder figures. For there were manie ſignes vnderunder the Law to teſtifie his preſence. And he commeth downe vntounto vsus euen at this day by Baptiſme, and the Supper, and alſo by the externall preaching of the worde. But men offende two manner of wayes in this: for firſt being not content with the meanes which God hath appointed, they boldly get to themſelues new meanes. This is no ſmall fault, becauſe their fingers itch alwayes to hauehave new inuentions without keeping any meane, and ſo they are not afraid to paſſe the bounds which God hath appointed them. But there can be no true image of God, ſaue that which he appointed. Therefore what images ſo euer are feigned and inuented by man beſides his word, they are falſe & corrupt. There is alſo another vice no leſſe intollerable, that as mans minde conceiueth nothing of God but that which is groſſe and earthly, ſo it tranſlateth all tokens of Gods preſence vntounto the ſame groſſeneſſe. Neither doth man delight in thoſe idols onelyonly, which hee himſelfe hath made, but alſo doth corrupt whatſoeuer God hath ordeined, by wreſting it vntounto a contrary end. God commeth downe vntounto vsus in deede as I hauehave alredy ſaid: but to this ende, that he may lift vsus vp into heauen with him. But we, becauſe wee are wholy ſet vponupon the earth, will in like ſort hauehave him in the earth. By this meanes is his heauenly glorie deformed, and that fulfilled altogither which the Iſraelites ſay here, Make vsus gods. For whoſoeuer he be that doth not worſhip God ſpiritually, he maketh vntounto himſelfe a new God. and yet if yee throughly weigh al things, the Iſraelites will not hauehave a God made of ſet purpoſe by them, but they thinke rather that they hauehave the true and eternall God vnderunder the ſhape of the golden Calfe. For they are ready to offer the appointed ſacrifice, & they approue that with their conſent, which Aaron ſaieth, that thoſe are the gods by whom they were brought out of Aegypt. But God paſſeth not for thoſe friuolous imaginations: but he complaineth that men put ſtrange gods in his place, ſo ſoone as they departe euen a verie little from his word.

41 And they made a Calfe. We may eaſily gather by that which goeth before, why they were more delighted in that figure than in any other. For although Aegypt did ſwarme with innumerable idols, yet it is well knowne, that they made the greateſt account of an Oxe. And whence is it that they are ſo deſirous to hauehave an Idoll, ſaue onelyonly becauſe they were turned backe into Aegypt, as Stephen hath alreadie ſaid? We muſt note the ſpeech, when hee ſaieth that they offered ſacrifice to the Idoll. Aaron commaundeth the people to aſſemble themſelues togither to worſhip God: they come altogither. Therefore they teſtifie that they meane nothing leſſe than to defraud God of his worſhippe, howſoeuer they tranſlate the ſame vntounto the Calfe. Yea rather they are determined, to worſhippe God in the image of the Calfe. But becauſe they forſooke the true God, by making an Idoll, whatſoeuer followeth afterward, it is iudged to be giuen to the Idol: becauſe God refuſeth al wicked worſhipping. For it is not meete to account that as beſtowed vponupon him, which he hath not commaunded, and becauſe hee forbid them expreſly to erect any viſible image vntounto him, that is meere ſacriledge what ſoeuer is done afterward in honour thereof.

They reioyced ouer the workes. This ſpeech is taken out of Ieſaias, yea out of the Prophets, who in like ſort vpbraide vntounto the Iewes that they were delighted in their owne inuentions. And ſurely it is wonderfull madneſſe, when men arrogate vntounto themſelues any thing in Gods matters. I take this reioycing to bee that ſolemne daunſing whereof Moſes ſpeaketh in the two and thirtith Chapter of Exodus. Yet Stephen toucheth a common vice, wherewith Idolaters are infected. For although it be altogither vnlawful for men to attempt any thing in religion which God hath not appointed: yet doe they inuent eueryevery thing vnaduiſedly, and ſetting light by the word of God, they make choiſe of the workes of their owne handes. But Stephen ſheweth that whiles they take ſuch pleaſure in this libertie, they diſpleaſe God ſo much the more. But if we will hauehave God to allow our worſhip, we muſt abſtaine from the works of our hands, that is from our owne inuentions For all that which men inuent of themſelues, is nothing elſe but ſacrilegious profanation. The Idol is properly ſo called reprochfully, as it were a thing nothing worth, becauſe no reaſon doth ſuffer man to make God.

42 And God turned himſelfe, and gaue them vp to worſhip the hoast of heauen: as it is written in the booke of the Prophets, HaueHave yee offered vntounto mee ſlaine beasts, and ſacrifices by the ſpace of fortie yeeres in the wilderneſſe O yee houſe of Iſrael?

43 And yee tooke to you the Tabernacle of Moloch, and the ſtarre of your God Rempham, and figures which yee made to worſhip them. Therefore I will carry you away beyond Babilon.

Steuen wil here declare, that the Iewes did neuer make an end of ſinning, but that they wandred farther in their froward errors: ſo that that firſt fal of theirs, was vntounto them as it were an entrance into a Labyrinth. And this doth he aſſigne vntounto the iuſt vengeance of God, that after that time their madneſſe grew ſo, that they gat for one Idoll infinite. This example teacheth vsus to be careful to follow the rule which God hath ſet downe: becauſe ſo ſoone as wee are turned euen but a little a ſide from the ſame, we muſt needs be carried too and fro with diuerſe dotings, we muſt needs be intangled in many ſuperſtitions, and be vtterly drowned in the huge ſinke of errors. Which puniſhment God in iuſtice laith vponupon men, which refuſe to obey his worde. Therefore Stephen ſaith that God was turned away; which word importeth as much as if he ſhoulde ſay, that he turned his backe. For hee had faſtened his eyes after a ſorte vppon the people, when hee ſhewed his ſingular care which he tooke in gouerning them, being offended with their falling away, nowe hee turneth his face another way. We may alſo hereby gather that we can no otherwiſe followe the right way, ſaue onelyonly when the Lord watcheth ouer vsus to gouerne vsus: out ſo ſoone as his face is turned away, we runne by and by into errours. The Iſraelites were forſaken of God euen then, when they made the Calfe: but Stephen meant to expreſſe the greatneſſe of the puniſhment, as if he ſhould hauehave ſaide, that they were altogither caſt off into a reprobate ſenſe then, as Paule alſo teacheth, that thoſe which gaue not glorie to God when he had ſhewed himſelfe vntounto them, were by the iuſt iudgement of God giuen vp vntounto blindneſſe, and blockiſhneſſe,Rom. 1.28. and vntounto ſhamefull luſtes. Hereby it came to paſſe, that after that religion began to bee corrupt, innumerable abhominations ſucceeded a fewe ſuperſtitions, and groſſe monſters of Idolatry, came in place of light corruptions. For becauſe men neglected the light which was ſet before them, they became altogither blockiſh by the iuſt iudgement of God, ſo that they had no more iudgement than bruite beaſtes. Idolatrie ſurely is very fertill, that of one feigned God, there ſhoulde by and by come an hundreth, that a thouſande ſuperſtitions ſhoulde flowe from one. But this ſo great madneſſe of men ſpringeth hence, becauſe God reuengeth himſelfe by deliuering them to Sathan: becauſe after hee hath once taken in hande to gouerne vsus, there is no chaunge in his parte, but hee is pluckt away from vsus by our raſh lightneſſe.

Amos 5.25.HaueHave yee offered vntounto mee ſlaine beastes and ſacrifices. This place is taken out of the firſt Chapter of Amos. The ſpeech which Stephen vſeth ſheweth that all the prophecies were gathered into one bodie. And Amos addeth (after that he had inueighed againſt the Idolatrie and ſundrie ſinnes of the people) that this is no new euill, that the Iewes are rebellious againſt God, becauſe their fathers had fallen away from true godlineſſe euen in the wildernes. Furthermore he denieth that they offered ſlaine beaſtes to him, not becauſe there were there no ſacrifices at al, but becauſe god refuſed their corrupt worſhip: like as he reproueth & chideth the people in Iſaias, becauſe they honored him with no ſacrifice, Thou (ſaith he) O Iacob, haſt not called vppon mee,Iſa. 43.22. neither haſt thou honored me with thy ſacrifices, neither hauehave I made thee ſerue in offering or incenſe. Thou haſt not bought for mee calamus, neither haſt thou filled mee with fatneſſe. But thou haſt beene burdenous vntounto me in thy ſinnes, and haſt cauſed me to ſerue in thine iniquities. Aſſuredly the Iewes did all theſe thinges daily, but God accepteth not the obedience of the wicked, neither doth he approue the ſame. Againe he abhorreth all that which is polluted with ſuch mingle mangles as are added. Thus doth Amos ſpeake of the fathers which were reuolts. That which is added forthwith, may bee referred either vntounto them or vntounto their poſteritie.

43 You tooke to you the tabernacle of Moloch. Some take the copulatiue for the aduerſatiue, as if he ſhould ſay, Yea rather yee worſhipped the Idoll. It may be reſolued alſo into the coniunction cauſall, thus, You did not offer ſacrifices to me, becauſe yee erected a tabernacle to Moloch. But I expound it ſomewhat otherwiſe, to wit, that God doth firſt accuſe the fathers for the more vehemencie: and then afterwarde he addeth, that their poſteritie did encreaſe the ſuperſtitions, becauſe they gat to themſelues new and diuerſe Idols: as if the Prophet had ſpoken thus in the perſon of God, If I ſhall rippe vp from the beginning (O houſe of Iacob) howe your kinred hath behaued it ſelfe towarde me, your fathers beganne to ouerthrowe and corrupt, euen in the wilderneſſe, that worſhippe which I had commanded: but you hauehave farre paſſed their vngodlineſſe, for you hauehave brought in an infinite companie of Gods. And this order is fitter for Stephen his purpoſe. For he intendeth to prooue (as we hauehave alreadie ſaid) that after the Iſraelites fel away vntounto ſtrange and baſtardly rites: they neuer made an ende of ſinning: but being ſtriken with blindneſſe, they polluted themſelues euer nowe and then with newe Idolatries, vntill they were come euen vntounto the laſt end of impietie. Therefore Steephen confirmeth this ſentence fitly with the teſtimonie of the Prophet, that the Iewes deſcending of wicked and rebellious fathers, had neuer ceaſed to wax worſe and worſe. And although the Prophetes wordes be ſomewhat vnlike to theſe, yet is the ſenſe all one. It is to be thought that Stephen who had to deale with the Iewes, did repete worde for worde in their tongue, that which is in the Prophet: Luke which wrote in Greeke, did followe the Greeke interpreter. The Prophet ſaieth Yee honoured Succuth your king, and Ciium your image, the ſtarre of your gods. The Greeke interpreter made a nowne common of anowne proper, becauſe of the aliance of the word Succoth, which ſignifieth a Tabernacle. Furthermore I cannot tell whence he fetcheth that his Rempham; vnleſſe it were becauſe that word was more vſed in that time.

And figures which yee made. The worde Image which is in the Prophet, doeth of it ſelfe ſignifie no euill thing. Moreouer the worde typos is taken amongſt the Grecians in good part. For the Ceremonies which God appointed, are called typoi. Notwithſtanding the Prophet condemneth expreſlie the figures which the Iewes had made. Why ſo? Becauſe God will not be worſhiped vnderunder a viſible and externall forme. If any man obiect that hee ſpeaketh in this place, of ſtarres: that is true I confeſſe: but I ſtande onelyonly vponupon this, that although the Prophet doth giuegive their Idols ſome honeſt name, yet doeth hee ſharpely condemne their corrupt worſhippe. Whereby the fooliſh and childiſh cauilling of the Papiſtes is refuted. Becauſe they denie that thoſe images which they worſhippe, are Idols, they ſay that that madde worſhippe of theirs is eiconodouleia or ſeruing of Images, and not eidolodouleia or worſhiping of Idols. Seeing they mocke God ſophiſtically, there is no man that is indewed euen but with common vnderſtanding, which doeth not ſee that they are more than ridiculous euen in ſuch toyes. For although I mooue no queſtion about the woorde, it is certaine that the worde typos is more honourable than eiconos. But thoſe ſame typoi or figures are ſimplie condemned in this place, which men make to themſelues not onelyonly pros ten latreian, or that they may worſhippe them, but pros ten proſcuneſin, that is, that they may giuegive them euen any reuerence at all. Therefore that filthie diſtinction falleth flat to the ground, wherein the Papiſts thinke they hauehave a craftie ſtarting hole.

Beyond Babylon. The Prophet nameth Damaſcus: neither doeth the Greeke interpretation diſſent from the ſame. Wherefore it may be that the word Babylon crope in here through errour. Though in the ſumme of the thing there be no great difference. The Iſraelites were to be carried away to Babylon: but becauſe they thought that they had a ſure and ſtrong fortreſſe in the kingdome of Syria, whoſe head Damaſcus was: therefore the Prophet ſaith, that Damaſcus ſhall not helpe them, but that God ſhall driue them farther, as if hee ſhoulde ſay, So long as you hauehave Damaſcus ſet againſt your enimies, you thinke that you are well ſenſed: but God ſhall carry you away beyond it: euen into Aſſyria and Chaldea.

44 Our fathers had the teſtimonie of witneſſe in the wilderneſſe, like as he had appointed ſpeaking to Moſes, that he ſhould make it according to the forme which he had ſeene.

45 Which tabernacle our fathers which ſucceeded, brought with Ieſus into the poſſeſſion of the Gentiles, which God draue out before the face of our fathers, vntil the dayes of Dauid.

46 Who found fauour before God: and deſired that he might finde a tabernacle for the God of Iacob.

47 But Solomon built him an houſe.

48 But the most highest dwelleth not in temples made with hands: as the Prophet ſaith,

49 Heauen is my ſeate, and the earth is my footestoole. What houſe will yee builde for me? ſaith the Lorde: or what place is it that I ſhoulde rest in?

50 Hath not my hand made all theſe things.

44 The Tabernacle of witneſſe. Stephen ſheweth heere that the blame cannot be laide vponupon God, becauſe the Iewes polluted themſelues with diuers ſuperſtitions, as if God had ſuffered them to wander freely. For he ſaith that God had commaunded howe he would bee worſhipped by them. Whereupon it followeth that they were intangled in ſo manie errours, becauſe they would not follow that forme which God had appointed. Although he girdeth them for two cauſes: Becauſe being not content with that rule alone which God had preſcribed, they inuented to themſelues ſtrang worſhips: ſecondly becauſe they had no reſpect vntounto the right end of the temple, and of the ceremonies which God had appointed. For wheras they ought to hauehave ben vntounto them exerciſes of the ſpirituall worſhippe, they apprehended nothing but that which was carnall, according to their carnall nature, that is, they tooke the ſhadowe for the bodie.

Therefore wee ſee that the Iewes were firſt reprehended for their boldneſſe, for becauſe that being not content with the plaine worde of God, they were carried away after their owne inuentions. Secondlie they are reprooued for the prepoſterous abuſe of the true and ſyncere worſhip: becauſe they followed the fleſh in ſteede of the Spirite. They had, ſaith he, the Tabernacle of witneſſe. Therefore it was their owne wantonnes and raſhneſſe onelyonly, which cauſed them to ſinne. For ſeeing they were wel taught, what was the right way and order of worſhiping God, all cloake and colour of ignorance was taken away. Which thing is worth the noting. For ſeeing God doeth after a ſort bridle vsus, when he maketh his will knowne vntounto vsus, if after we hauehave receiued his commaundement, wee turne aſide either vntounto the right hand or to the left, we be twiſe giltie: becauſe the ſeruaunt which knoweth his maſters will, and doeth it not, ſhall ſuffer more ſtripes. This is the firſt marke whereby the holy Spirit doeth diſtinguiſh all baſtardlie and corrupt worſhipings from the true and ſyncere worſhippe. Yea (to ſpeake more briefly) the firſt difference betweene true worſhip and Idolatrie is this, when the godly take in hand nothing but that which is agreeable to the word of God: but the other thinke all that lawfull which pleaſeth themſelues: and ſo they count their owne wil a Law, whereas God alloweth nothing but that which hee himſelfe hath appointed. To this ende ſerueth the word witneſſe.

The Hebrewe worde Moed, ſignifieth in deede an appointed place, and time, or an aſſemblie of men: but the reaſon expreſſed in Moſes, ſheweth that there is another cauſe why it is ſo named. For in Moſes this is oftentimes repeated, I will meete with you there. Therefore the Tabernacle was conſecrated by the couenant and worde of the Lorde, and his voice was hearde there continually, that it might bee diſtinguiſhed from all prophane places.

According to the forme which hee had ſeene. This is referred vntounto the ſeconde point which I hauehave touched. For it may bee that hee which ſhall vſe the Ceremonies onelyonly which God appointed, ſhall notwithſtanding worſhip God amiſſe for God careth not for externall rites, ſaue onelyonly in as much as they are tokens of the heauenly trueth. Therefore God would hauehave the Tabernacle to bee made like vntounto the heauenly figure, that the Iewes might knowe that they were not to ſtay ſtill in the externall figures. Furthermore let him which is diſpoſed, read my commentaries vppon the Epiſtle to the Hebrewes,Exo. 25.40. Hebre. 8.5. and he ſhall ſee what that figure whereof mention is made Exodus 25. did ſignifie. Stephen doeth onelyonly briefly tell them in this place that the worſhippe which God commaunded the Iewes, is ſpiritual, and that they according to their carnal blockiſhneſſe were euill and falſe interpreters. Therefore as wee hauehave ſaide that God alloweth no worſhippe but that which is grounded in his commaundement: ſo wee are taught heere, that it is requiſite in the right vſe of the commaundement, that the ſpirituall trueth be preſent. Which thing being graunted, it was the like queſtion which wee ſaide did conſiſt principally in this iſſue, Whether the ſhadowes ought to yeelde to the bodie or no. Whereas Moſes is ſaide to hauehave ſeene a forme or figure, the Spirite of God ſignifieth thereby, that it is vnlawfull for vsus to inuent formes at our pleaſures, but that all our ſenſes muſt be ſet vppon that forme which God ſheweth, that all our religion may bee formed according to it. The worde figure ſignifieth heere in this place the principall patterne which is nothing elſe but the ſpirituall truth.

45 Which they brought in. This ſerueth to encreaſe the frowardneſſe of the nation, that where as the Tabernacle did continue with them, and they carryed the ſame whither ſo euer they went, yet could they not be kept within the boundes of Gods couenant, but they would hauehave ſtraunge and prophane rites, to wit, declaring that God dwelt amidſt them, from whom they were ſo farre diſtant, and whom they did driue out of that inheritance which he had giuen them. To this purpoſe ſerueth that alſo, that God did bewtifie the Tabernacle with diuerſe myracles: for the worthineſſe thereof was eſtabliſhed by thoſe victories which the Iewes had gotten, as it appeareth by diuerſe places of the holie hiſtorie. Therefore it muſt needs be that they were very diſobedient, which did not ceaſe oftentimes to ſtart aſide from that worſhip whi…h was ſo many wayes approued.

Vntill the dayes of Dauid. Although the Arke of the Lorde continued long in Silo, yet it had no certaine place vntill the reigne of Dauid. For it was vnlawfull for men to erect a place for the ſame,1. Sam. 1.3. 2. Sam. 24.11. but it was to be placed in that place which the Lord had ſhewed, as Moſes ſaieth oftentimes.

Neither durſt Dauid him ſelfe after hee had taken it from the enemies, bring it into the threſhing floore of Areuna, vntil the Lord had declared by an Angell from heauen, that that was the place which hee had choſen. And Steeuen counteth this a ſingular benefite of God not without great cauſe, that the place was ſhewed to Dauid, wherein the Iſraelites ſhould hereafter worſhip God. As in the Pſalme,Pſal. 132.3. he reioyceth as ouer ſome notable thing: I was glad when they ſaid vntounto me, We will go into the houſe of the Lord, our feet ſhalbe ſtable in thy courtes, O Ieruſalem. The prieſthood was coupled with the kingdom. Therfore the ſtabilitie of the kingdome is ſhewed in the reſting of the arke. Therefore it is ſaid that he deſired this ſo earneſtly, that he bound himſelfe with a ſolemne vow, that he would not come within his houſe, that his eyes ſhuld enioy no ſleepe, nor his temples any reſt, vntill hee ſhould know a place for the Lord, and a tabernacle for the God of Iacob. Furthermore the place was ſhewed to Dauid,1. Reg. 5.5. but it was graunted to Salomon to build the temple.

47 Salomon built. Steeuen ſeemeth to gird Salomon glauncinglye in this place, as if he did not regard the nature of God in building the temple, yet did he attempt that work not without the commaundement of God. There was alſo a promiſe added, wherein God did teſtifie that he would be preſent with his people there. I anſwere that when Steeuen denieth that God dwelleth in temples made with hands, that is not referred vntounto Salomon, who knew full well that God was to bee ſought in heauen, and that mens mindes muſt be lifted vp thither by faith. Which thing he vttered alſo in that ſolemne prayer which he made. The heauens of heauens doe not containe thee: and how much leſſe this houſe? but he reproueth the blockiſhneſſe of the people, which abuſed the temple: as if it had had God tied to it.Iſay. 6.6. Which appeareth more plainly by the teſtimonie of Iſaias, which he citeth alſo: God, ſaith he, wold hauehave Salomon to build him a temple, but they were greatly deceiued who thought that he was as it were included in ſuch a building: as he complaineth by his Prophet, that the people doe him iniurie when as they imagine that he is tyed to a place. But the Prophet doth not for that cauſe onelyonly inueigh againſt the Iewes, becauſe they worſhipped. God ſuperſtitiouſly, thinking that his power was tied to the tēple, but bicauſe they did eſteem him according to their owne affection, and therfore after that they had ended their ſacrifices and externall pompe, they imagined that he was pleaſed, and that they had brought him indebted to them. This was almoſt a common errour in all ages, becauſe men thought that cold ceremonies were ſufficient enough for the worſhip of God. The reaſon is, becauſe for aſmuch as they are carnal & wholie ſet vponupon the world, they imagine that God is like to them. Therefore to the end God may take from them this blockiſhneſſe, he ſaith that he filleth all things.

49 For whereas hee ſaieth, that heauen is his ſeate, and the earth his footeſtoole: it muſt not be ſo vnderſtood, as if he had a body, or could be diuided into parts after the maner of men: but bicauſe he is infinit, therfore he ſaith, that he cānot be comprehēded within any ſpaces of place. Therefore thoſe men are deceiued, who eſteeme God or his worſhip according to their own nature. And becauſe the Prophet had to deal with hypocrites, he doth not only diſpute about the eſſence of God: but alſo teacheth generally, that he is far vnlike to men, & that he is not moued with the vaine pompe of this worlde, as they are. Here ariſeth that queſtion alſo, why the Prophet ſaith that the Lorde hath no place of reſt in the worlde,Pſal. 132.14 whereas notwithſtanding the Spirite affirmeth the contrarie els where, Pſal. 132. This is my reſt for euer. Moreouer Iſaias doth adorne the church with this ſelfe ſame title, that it is the glorious reſt of God: alluding vntounto the temple. I anſwere, that when GOD appointed ſignes of his preſence in the temple & ſacrifices in times paſt, he did not this to the end he might ſettle and faſten himſelfe and his power there. Therefore the Iſraelites did wickedly, who ſetting their mindes wholy vponupon the ſignes, did forge to themſelues an earthly God. They dealt alſo vngodlilie, who vnderunder this colour tooke to themſelues libertie to ſin, as if they could readily & eaſily pacifie god with bare ceremonies. Thus doth the world vſe to mock God. When God doth declare by the externall rites that he will be preſent with his, that he may dwell in the midſt of them, he commaundeth them to lifte vp their mindes, that they may ſeek him ſpiritually. Hypocrites which are intangled in the world, wil rather pluck God out of heauen: and wheras they hauehave nothing but vain & bare figures, they are puft vp with ſuch fooliſhe confidence, that they pamper themſelues in their ſinnes careleſly. So at this day the Papiſts include Chriſt in the bread & wine in their imaginatiō: that don ſo ſone as they hauehave worſhipped their idoll with a fooliſh worſhip, they vaunte & crack, as if they were as holy as angels. We muſt diligently note theſe two vices, that men do ſuperſtitiouſly forge to them ſelues a carnall and worldly God which doth ſo come down vntounto them, that they remaine ſtill hauing their mindes ſet vponupon the earth, & that they riſe not vppe in mind to heauen. Again they dreame that God is pacified with friuolous obedience. Hereby it commeth to paſſe that they are befotted in the viſible ſignes: & ſecondly that they go about to bring God indebted to thē after a childiſh maner, & with things which bee nothing worth. Now we vnderſtād in what ſenſe the prophet ſaith, that god hath no place of reſt in the world. He would indeed that the temple ſhould hauehave byn a ſigne & pledge of his preſence, yet only to the godlie which did aſcend into heauen in heart, which did worſhip him ſpiritually with pure faith. But he hath no place of reſt with the ſuperſtitious, who through their fooliſh inuentions, tie him vntounto the elements of the world, or do erect vntounto him an earthly worſhip: neither yet with Hypocrites, who are puffed vp with drūken confidence, as if they had done their dutie toward god wel, after that they hauehave plaied in their toies. In ſumme, the promiſe receiued by faith, doth cauſe God to heare vsus in his temple, as if he were preſent, to ſhew forth his power in the ſacraments: but vnleſſe we riſe vp vntounto him by faith, we ſhall hauehave no preſence of his. Hereby we may eaſily gather, that when he dwelleth amidſt thoſe that be his, he is neither tyed to the earth, neither comprehended in any place, becauſe they ſeeke him ſpirituallie in heauen.

50 Hath not mine hande. The Prophete telleth the people in theſe words, that god hath no need either of gold, either of precious furniture of the temple, either of the ſacrifices: whereupon it followeth that his true worſhip is not conteined in ceremonies. For he deſireth none of all theſe things which we offer vntounto him, for his own ſake, but only that he may exerciſe vsus in the ſtudie of godlines, which argument is handeled more at large Pſal. 50. For although this be a ſhamefull fooliſhnes, to go about to feed god with ſacrifices: yet vnleſſe hypocrits were drowned in the ſame, they would make no ſuch account of toyes: becauſe all that is vnſauery before God, which diſſenteth from the ſpiritual worſhip. Therfore let vsus know that God ſeeketh vsus & not ours, which we hauehave only at pleaſure. And hereby it appeareth alſo what great difference there is between true religion & the carnall inuentions of men.

51 You ſtiffenecked and of an vncircumciſed heart and eares, yee hauehave alwayes reſiſted the holy Ghoſt: as your fathers did, ſo do yee.

52 Which of the Prophetes hauehave not your fathers perſecuted? and they hauehave ſlain thoſe which foretold of the comming of the Iuſt, of whom you are now made the betraiers and murtherers.

53 Who hauehave receiued the lawe in the diſpoſitions of Angelles, and hauehave not kept it.

51 For aſmuch as Steeuen doth not expreſly anſwere the points of the accuſation, I am of their minde who thinke that he would hauehave ſaid more, if his oration had not been broken off with ſome vprore. For wee know what a ſeſſions of iudges he had. Therefore no maruell if they enforced him to hold his peace with noyſe & outcries. And we ſee alſo, that he did vſe long inſinuation of ſet purpoſe, that he might tame & appeace them, who were like brute beaſtes moſt cruell. But it is likely that their madneſſe was then incenſed, when hee proued that they had moſt wickedly corrupt the law, that the tēple was polluted with their ſuperſtitions, & that there is nothing ſincere amongſt them, becauſe whiles they did ſticke in bare figures, they did not worſhip God ſpiritually: becauſe they did not referre the ceremonies vntounto the heauēly figure. But thogh Steeuen did not enter the cauſe ſtraight way, but aſſayed to make their fierce mindes ſomewhat more gentle by little and little: yet did he reaſon very fitly to purge him ſelf of the crime laid to his charge. Theſe two things, as we hauehave ſaid, were the principall points of the queſtion, That Steeuen had blaſphemed God and his temple, That hee went about to diſanull the lawe. That Steeuen might cleere himſelf of both theſe falſe flaūders, he begā at the calling of Abraham, & declareth that the Iewes excelled the Gentiles, not of their own nature, not by any right of their own, not by any merites of workes, but by a f… priuiledge, becauſe god had adopted thē in the perſon of Abrahā. This is alſo very pertinent to the cauſe, that the couenant of ſaluatiō was made with Abrahā, before any tēple or ceremonies were, yea before circumciſiō was appointed. Of which things the Iewes did ſo boaſt, that they ſaid ther was no worſhip of God without them, neither any holineſſe. After that he ſet down how wonderfull and manifold the goodneſſe of God was towardes Abraham his ſtocke, and againe howe wickedly and frowardly they had refuſed ſo much as in them lay, the grace of God. Whereby it appeareth that it cannot bee aſcribed to their owne merites, that they are counted Gods people: but becauſe God did chooſe them of his owne accord being vnworthie, & did not ceaſe to do thē good, though they were moſt vnthākfull. Their loftie and proude ſpirites might by this meanes hauehave bin ſubdued, tamed, and humbled, that being emptied of that wind of fooliſhe glory, they might come vntounto the mediator. Thirdly, he declared that the Angell was the gouernour and chiefe in giuing the lawe and deliuering the people: and that Moſes did ſo ſerue in his function, that hee taught that there ſhould come other prophets hereafter, who ſhould notwithſtanding hauehave one which ſhould be the chief of thē, that he might make an end of all propheſies, & that he might bring the perfect accompliſhment of them all. Whereby it is gathered that theſe are nothing leſſe than Moſes his diſciples, who reiect that kinde of doctrine which was promiſed and commended in the law, together with the authour thereof. Laſt of all he ſheweth that all the olde worſhip which was preſcribed by Moſes, is not to bee eſteemed of it ſelfe, but that it ought rather to be referred to another end, becauſe it was made according to the heauenly paterne: and that the Iewes hauehave alwayes been wicked interpreters of the law: becauſe they conceiued nothing but that whiche was earthly. Hereby is it proued that there is no iniurie done to the temple and the lawe, when Chriſt is made as it were the end and truth of both. But becauſe the ſtate of the cauſe did conſiſt chiefly in this: that the worſhippe of GOD doeth not properlie conſiſt in ſacrifices and other things, and that all ceremonies did nothing els but ſhadow Chriſte. Steeuen was purpoſed to ſtand vppon this point, if the Iewes woulde hauehave permitted him: but becauſe when he was come to the pith of the matter, they cannot abyde to heare any more, they were ſo incenſed with furie; the application of thoſe things which hee had ſaid, vntounto this cauſe which hee had in hand, is wanting. And he is inforced to vſe a ſharpe reprehenſion for a concluſion:Exod. 32.9. & 33.3.5. Yee of an hard neck, ſaith he. We ſee how ſoone he is offended with them with an holy zeale: but becauſe he ſaw that he ſpake many things to ſmall end, eſpecially before deafe men, he breaketh off his doctrine. This is a Metaphor taken from horſes or oxen, which Moſes vſeth often, when he will ſay that his people is a rebellious people & diſobedient to God, and alſo vnruly. The vpbraiding which foloweth, was of greater force with them. Circumciſion was vntounto them a veile & couering to couer all vices. Therefore when he calleth them vncircumciſed in heart, he doth not only meane that they are rebellious againſt god & ſtubborn: but that they were found treacherous & couenāt breakers euen in that ſigne whereof they did ſo greatly boaſt, and ſo he turneth that backe moſt fitly to their ſhame, whereof they made boaſt to their glorie. For this is all one as if hee ſhoulde hauehave ſaid, that they had broken the couenant of the Lord, ſo that their circumciſion was void & profane. This ſpeech is taken out of the law and the prophetes. For as god hath appointed the ſigne, ſo he would hauehave the Iewes know to what end they were circumciſed: to wit, that they might circūciſe their hearts and all their corrupt affections to the Lord, as we reade, And now circumciſe your heartes to the Lorde.Rom. 2.28. Wherefore the letter of circumciſion, as Paule calleth it, is a vain viſure with God. So, foraſmuch as at this day, the ſpirituall waſhing is the truth of our baptiſme, it is to be feared leaſt that may well bee obiected to vsus, that wee are not partakers of Baptiſme, becauſe our ſoules and fleſh are polluted with filthineſſe.

Yee hauehave alwaies reſiſted. At the firſt Steeuen vouchſafed to call theſe men Fathers and brethren, againſt whom hee inueigheth thus ſharply. Therfore ſo long as there remained any hope, that they might be made more gentle, he dealt not only friendlie with them, but he ſpake honorably vntounto them: now ſo ſoone as he eſpieth their deſperate ſtubborneſſe, he doth not only take from them all honour, but leaſt he ſhould hauehave anie fellowſhip with them, he ſpeaketh vntounto them as vntounto men of another kinred. You, ſaith he, are like to your fathers, who hauehave alwayes rebelled againſt the ſpirit of God. But hee himſelfe came of the ſame Fathers: and yet that he may couple himſelfe to Chriſte, he forgetteth his kinred, in as much as it was wicked. And yet for al this, he bindeth them not all in one bundle as they ſay, but he ſpeaketh vntounto the multitude. And thoſe are ſaid to reſiſt the Spirite, who reiect him whē he ſpeaketh in the prophetes. Neither doth hee ſpeake in this place of ſecrete reuelations, wherwith God inſpireth eueryevery one: but of the externall miniſterie. Which we muſt note diligētly. He purpoſeth to take from the Iewes, all colour of excuſe. And therefore he vpbraideth vntounto them, that they had purpoſely, and not of ignorance, reſiſted God. Wherby it appeareth, what great account the Lord maketh of his word, and howe reuerently he will hauehave vsus to receiue the ſame. Therfore leaſt like Gyants we make warre againſt God, let vsus learne to hearken to the miniſters, by whoſe mouth he teacheth vsus.

52 Which of the Prophets. For aſmuch as they ought not to beare their fathers fault, Steeuen ſeemeth to deale vniuſtly, in that he reckoneth this amongſt their faultes, vntounto whom he ſpeaketh: but he had iuſt cauſes ſo to doe. Firſt becauſe they did vaunt that they were Abraham his holy progenie, it was worth the labour to ſhew vntounto them how great vanitie that was, as if Steuen ſhould ſay, that there is no cauſe why they ſhould vaunt of their ſtock, for aſmuch as they come of thoſe who were wicked murderers of the prophetes. So that he toucheth that glancinglie, which is more plainly ſet downe by the prophetes, that they are not the children of prophetes, but a degenerate and baſtardly iſſue, the ſeed of Chanaan &c. Which thing we may at this day obiect to the papiſtes, when as they ſo highly extoll their fathers. Furthermore, this ſerueth to amplifie withall, whereas he ſaith, That it is no new thing for them to reſiſt the truth: but that they hauehave this wickedneſſe, as it were by inheritance from their fathers. Furthermore, it was requiſite for Steeuen by this meanes to plucke from their faces the viſure of the church, wherewith they burthened him. This was an vnmeete preiudice againſt the doctrine of the Goſpel, in that they boaſted that they are the church of God, and did challenge this title by long ſucceſſion. Therefore Steeuen preuent them on the contrary, and proueth that their Fathers did no leſſe than they, rage againſt the prophets, through wicked contempt and hatred of ſound doctrine. Laſtly this is the continual cuſtome of the ſcripture, to gather the fathers and children togeather vnderunder the ſame giltineſſe, ſeeing they pollute themſelues with the ſame offences, & that famous ſentence of Chriſt anſwereth thereto. Fulfil the meaſure of your fathers vntill the iuſt blood come vponupon you, from Abell vntounto Zacharias.

Who hauehave foretold. Hereby we gather that this was the drift of all the prophtes to direct their nation vntounto Chriſt: as he is the end of the lawe. It were too long to gather all the propheſies wherein the comming of Chriſt was foretold.Rom. 10.4. Let it ſuffice to know this generally, that it was the common office of all the prophets to promiſe ſaluation by the grace of Chriſt. Chriſte is called in this place the Iuſt, not onelyonly to note his innocencie, but of the effect: becauſe it is proper to him, to appoint iuſtice in the world. And euen in this place doth Steeuen proue that the Iewes were altogether vnworthie of the benefit of redemption: becauſe the fathers did not onelyonly refuſe that in times paſt, which was witneſſed vntounto them by the prophets, but they did alſo cruelly murther the meſſengers of grace: & their children indeuored to extinguiſh the authour of righteouſnes and ſaluation which was offered vntounto them. By which compariſon Chriſte teacheth that the wicked conſpiracie of his enemies was an heape of al iniquities.

53 Who hauehave receiued the law. They called that furie wherewith they raged againſt Steuen, zeale of the law: as if he had been a forſaker of the law, & a reuolt, & had inforced others to fall away in like ſort. Although he was determined to cleere himſelf of this falſe accuſation, yet hee did not go through with his anſwer. For he could not be hearde, & it was to no end to ſpeak to deaf men. Therfore he is cōtent at a word to take frō thē their falſe colour & pretence. It is euident, ſaith he, that you lie when you pretend the zeale of the law, which you tranſgreſſe & break without ceaſing: & as he obiected vntounto them in the words next going before, the treacherous murther of the Iuſt. ſo now he vpbraideth vntounto them their reuolting from the lawe. Some man will ſay that Steeuens cauſe is no whit bettered hereby, becauſe the Iewes breake the law. But as wee hauehave alreadie ſaid, Steeuen doth not ſo chide them, as if his defence did principally cōſiſt in this iſſue, but that they may not flatter thēſelues in their falſe boaſting. For hypocrites muſt be handled thus, who wil notwithſtanding ſeeme to be moſt earneſt defenders of Gods glory, though in deed they contemne him careleſly. And here is alſo a fit Antiſtrophe, bicauſe they made ſemblance that they receiue the law which was committed to them, which was notwithſtanding reprochfully deſpiced by them.

In the diſpoſitions of angels. It is word for word, into the diſpoſitions, but it is all one. Furthermore we need not ſeek any other interpreter of this ſaying than Paul, who ſaith, that the law was diſpoſed or ordeined by angels. For he vſeth the participle there, wherof this nowne is deriued.Gal. 3.16. And his meaning is that the angels were the meſſengers of God, & his witneſſes in publiſhing the law, that the authoritie therof might be firme & ſtable. Therefore foraſmuch as God did call the angels to be as it were ſolemn witneſſes when he gaue the Iewes his law, the ſame Angels ſhal be witneſſes of their vnfaithfulneſſe. And to this end doth Steuen make mention of the Angels, that he may accuſe the Iewes in preſence of them, & proue them giltie, becauſe they hauehave trangreſſed the lawe. Heereby wee may gather what ſhal become of the deſpiſers of the goſpel, which doth ſo far excell the law, that it doth after a ſort darken the glory therof, as Paul teacheth 2. Cor. 3.

54 Furthermore when they heard theſe thinges, they were cut aſunder in their hearts, and they gnaſhed vponupon him with their teeth.

55 But foraſmuch as he was full of the holy Ghoſte, he looked vp ſtedfastly into heauen, and ſaw the glory of God, and Ieſus ſtanding at the right hand of God.

56 And he ſaid: Behold, I ſee the heauens open, and the Sonne of man ſtanding at the right hande of God. And they cryed with a lowde voyce, and ſtopped their eares.

57 And with one accord they ran vponupon him:

58 And hauing caſt him out of the citie, they ſtoned him.

54 When they heard. The beginning of the action had in it ſome colour of iudgement: but at length the Iudges can not bridle their furie. Firſt they interrupt him with murmuring and noiſe, now they break out into enuious and deadly cryings, leaſt they ſhould heare any one worde. Afterwarde they hale the holy man out of the citie, that they may put him to death. And Luke expreſſeth properly, what force Satan hath to driue forward the aduerſaries of the word. When he ſaith, that they burſt aſunder inwardly, he noteth that they were not only angrie, but they were alſo ſtriken with madneſſe. Which furie breaketh out into the gnaſhing of the teeth, as a violent fire into flame. The reprobate who are at Satan his commaundement, muſt needs be thus moued with the hearing of the word of God: & this is the ſtate of the Goſpell, it driueth hypocrites into madneſſe, who might ſeeme before to be modeſt: as if a drunken man which is deſirous of ſleepe, be ſodainly awaked.Luke. 2.35, Therefore Simeon aſſigneth this to Chriſt as proper to him, to dicloſe the thoughts of many heartes. Yet notwithſtanding this ought not to bee aſcribed to the doctrine of ſaluation, whoſe end is rather this, to frame mens minds to obey god, after that it hath ſubdued them. But ſo ſoone as Satan hath poſſeſſed their mindes, if they bee vrged, their vngodlineſſe will breake out. Therfore this is an accidentarie euil, yet we are taught by theſe examples, that we muſt not looke that the worde of God ſhoulde drawe all men vntounto a ſound mind.

Which doctrine is very requiſite for vsus vntounto conſtancie. Thoſe which are teachers cannot do their dutie as they ought, but they muſt ſet thē ſelues againſt the contemners of God. And foraſmuch as there are alwayes ſome wicked men, which ſet light by the maieſtie of God, they muſt euer now and then, hauehave recourſe vntounto this vehemencie of Steuen. For they may not winke, when Gods honour is taken from him. And what ſhalbe the end therof? Their vngodlines ſhalbe the more incenſed, ſo that we ſhall ſeeme to powre oyle into the fire (as they ſay). But whatſoeuer come of it, yet muſt we not ſpare the wicked, but wee muſt keepe them downe mightilie: although they could powre out all the furies of hel. And it is certaine that thoſe which will flatter the wicked, doe not reſpect the frute, but are faint hearted through feare of daunger. But as for vsus, howſoeuer we hauehave no ſuch ſucceſſe as we could wiſh, let vsus know that courage in defending the doctrine of godlineſſe, is a ſweet ſmelling ſacrifice to God.

55 For aſmuch as he was full. We cannot almoſt expreſſe into what ſtraites the ſeruant of Chriſt was brought, when hee ſaw himſelfe beſet rounde with raging enemies: the goodneſſe of his cauſe was oppreſſed, partly with falſe accuſations and malice, partly with violence and outragious outcries: he was inuironned with ſterne countenaunces on eueryevery ſide: he himſelfe was hailed vntounto a cruell and horrible kinde of death, he could eſpie ſuccour and eaſe no where. Therfore being thus deſtitute of mans helpe, he turneth him ſelfe to warde God. We muſt firſt note this, that Steuen did looke vntounto God, who is the iudge of life and death, (turning his eyes from beholding the world) when he was brought into extreeme deſpaire of all thinges, whiles that there is nothing but death before his eyes. That done, we muſt alſo adde this, that his expectation was not in vaine, becauſe Chriſt appeared to him by and by. Although Luke doth ſignifie, that he was now armed with ſuch power of the Spirit, as could not be ouercome, ſo that nothing could hinder him frō beholding the heauens. Therefore Steuen looketh vp toward heauen, that he may gather courage by beholding Chriſt, that dying he may triūphe gloriouſly, hauing ouercom death. But as for vsus, it is no maruel if Chriſt doe not ſhew himſelf to vsus, becauſe we are ſo ſet & tyed vponupon the earth. Hereby it cōmeth to paſſe, that our harts faile vsus at eueryevery light rumor of danger, and euen at the falling of a leafe. And that for good cauſes, for where is our ſtrength but in Chriſt? But we paſſe ouer the heauens, as if we had no helpe any where els, ſaue only in the world. Furthermore this vice can be redreſſed by no other meanes, then if God lift vsus vp by his Spirit being naturally ſet vponupon the earth. Therefore Luke aſſigneth this cauſe, why Steuē loked vp ſtedfaſtly toward heauē: becauſe he was full of the ſpirite. We muſt alſo aſcend into heauen hauing this ſpirite to be our directer and guid, ſo often as we are oppreſſed with troubles. And ſurely vntill ſuch time as he illuminate vsus, our eyes are not ſo quicke of ſight, that they can come vntounto heauen. Yea the eyes of the fleſhe are ſo dull, that they cannot aſcend into heauen.

Hee ſaw the glory of God. Luke ſignifieth as I hauehave ſaid, that Chriſt appeared foorthwith to Steuen ſo ſoone as he lifted vp his eyes towards heauen. But he telleth vsus before, that he had other eyes giuen him than the fleſhly eyes, ſeeing that with the ſame he flieth vp vntounto the glory of God. Whence we muſt gather a generall comfort, that God will be no leſſe preſent with vsus, if forſaking the worlde, all our ſenſes ſtriue to come to him: not that he appeareth vntounto vsus by any externall viſion, as hee did to Steeuen, but he will ſo reueale himſelfe vntounto vsus within, that wee may in deed feele his preſence. And this maner of ſeeing ought to be ſufficient for vsus, when God doth not only by his power and grace declare that he is nigh at hand, but doth alſo proue that hee dwelleth in vsus.

56 Behold I ſee the heauens. God ment not only priuately to prouide for his ſeruant, but alſo to wring and torment his enemies: as Steeuen doth couragiouſly triumph ouer them, when he affirmeth plainely that he ſaw a myracle. And here may a queſtion be moued, how the heauens were opened. For mine owne part, I think that there was nothing changed in the nature of the heauens: but that Steeuen had new quickneſſe of ſight graunted him, which pearced through all lets euen vntounto the inuiſible glory of the kingdome of heauen. For admit we graunt, that there was ſome diuiſion or parting made in heauen, yet mans eye could neuer reach ſo farre. Againe, Steeuen alone did ſee the glory of God. For that ſpectacle was not only hid frō the wicked, who ſtoode in the ſame place, but they were alſo ſo blinded within themſelues, that they did not ſee the manifeſt truth. Therefore hee ſaith, that the heauens are opened to him in this reſpect, becauſe nothing keepeth him from beholding the glory of God. Whereupō it foloweth that the myracle was not wrought in heauen, but in his eyes. Wherefore there is no cauſe, why we ſhould diſpute long about any naturall viſion: becauſe it is certaine that Chriſt appeared vntounto him not after ſome naturall maner, but after a new & ſingular ſort. And I pray you of what colour was the glory of GOD, that it could be ſeen naturally with the eyes of the fleſh? Therefore wee muſt imagine nothing in this viſion, but that which is diuine. Moreouer, this is worth the noting, that the glory of God appeared not vntounto Steeuen wholy as it was, but according to mans capacitie. For that infiniteneſſe cannot be comprehended with the meaſure of any creature.

The ſonne of man ſtanding. Hee ſeeth Chriſte reigning in that fleſhe, wherin he was abaſed: ſo that in very deed the victorie did conſiſt in this one thing. Therefore it is not ſuperfluous, in that Chriſt appeareth vntounto him, and for this cauſe doth he alſo call him the ſonne of man, as if hee ſhoulde ſay, I ſee that man, whom yee thought yee had quite extinguiſhed by death, enioying the gouernment of heauen: therfore gnaſh with your teeth as much as you liſt: there is no cauſe why I ſhoulde feare to fight for him euen vntounto blood, who ſhall not only defend his own cauſe, but my ſaluation alſo. Notwithſtanding here may a queſtion be moued, why he ſaw him ſtanding, who is ſaid elswhere to ſit. Auguſtine as hee is ſometimes more ſubtill than needes, ſaieth, that hee ſitteth as a iudge, that hee ſtoode then as an aduocate. For mine owne part I thinke that though theſe ſpeeches be diuers, yet they ſignifie both one thing, For neither ſitting, ne yet ſtanding noteth out, how the body of Chriſt was framed: but this is referred vntounto his power & kingdome. For where ſhal wee erect him a throne, that hee may ſit at the right hande of God the Father: ſeeing God doth fill all things in ſuch ſort, that wee ought to ymagine no place for his right hand? Therefore the whole text is a Metaphor, when Chriſt is ſaid to ſit or ſtande at the right hande of God the Father, and the plaine meaning is this, that Chriſt hath all power giuen him, that he may raigne in his Fathers ſteede in that fleſh wherein hee was humbled, and that he may be next him. And although this power be ſpread abroad through heauen and earth, yet ſome men imagine amiſſe, that Chriſte is eueryevery where in his humane nature. For though he be contained in a certaine place, yet that hindereth no whit, but that he may and doth ſhewe foorth his power throughout all the whole world. Therefore if wee bee deſirous to feele him preſent by the working of his grace, we muſt ſeeke him in heauen: as he reuealed himſelfe vntounto Steeuen there. Alſo ſome men doe affirme ridiculouſly out of this place, that he drewe neere vntounto Steeuen that hee might ſee him. For wee hauehave alreadie ſaide that Steeuen his eyes were ſo lifted vp by the power of the Spirite, that no diſtance of place coulde hinder the ſame. I confeſſe in deed that ſpeaking properly, that is, philoſophically, there is no place aboue the heauens. But this is ſufficient for mee, that it is peruers doting to place Chriſte any where els, ſaue only in heauen, and aboue the elements of the world.

57 Crying with a loude voice. This was either a vaine ſhew of zeale, as hypocrites are almoſt alwayes pricked forwarde with ambition, to breake out into immoderate heate as Caiphas when hee heard Chriſte ſay thus, After this yee ſhal ſee the ſonne of man &c. did rent his clothes in token of indignation, as if it were intollerable blaſphemie: or els certainely the preaching of the glory of Chriſte was vntounto them ſuch a torment, that they muſt needes burſt through madneſſe. And I am rather of this minde for Luke ſaith afterward, that they were carried violently as thoſe men which hauehave no hold of themſelues, vſe to leape out immoderately.

58 They ſtoned. God had appointed this kinde of puniſhement in the lawe, for falſe Prophetes: as it is written in the thirteenth chapter of Deuteronomie: but God doth alſo define there, who ought to be reckoned in that number: to wit, he which doth attempt to bring the people vntounto ſtrange Goddes, therefore the ſtoning of Steeuen was both vniuſt and alſo wicked, becauſe he was vniuſtly condemned. So that the martyrs of Chriſte muſt ſuffer like puniſhmēt with the wicked. It is the cauſe alone which maketh the difference: but this difference is ſo highly eſteemed before God and his angels, that the rebukes of the martyrs doe far excell al glory of the worlde. Yet here may a queſtion bee moued, How it was lawfull for the Iewes to ſtone Steuen who had not the gouernment in their hands. For in Chriſts cauſe they anſwere, It is not lawfull for vsus to put any man to death. I anſwere, that they did this violently and in an vproare. And whereas the preſident did not puniſh this wickedneſſe, it may be that he winked at many things, leaſt he ſhould bring that hatred vponupon his owne head which they bare againſt the name of Chriſte. Wee ſee that the Romane preſidentes did chiefly winke at the ciuil diſcordes of that nation euen of ſet purpoſe: that when one of them had murthered another, they might the ſooner be ouercome afterward.

And the witneſſes laide downe their cloathes at a young mans feete, named Saul.

59 And they ſtoned Steeuen, calling on, and ſaying: Lord Ieſus, receiue my ſpirite.

60 And he kneeled downe, and cryed with a loude voyce: Lord, lay not this ſinne to their charge. And when he had ſaid thus, he fell on ſleepe.

61 And Saul conſented to his death.

And the witneſſes. Luke ſignifieth that euen in that tumult they obſerued ſome ſhewe of iudgement. This was not commaunded in vaine that the witneſſes ſhoulde throwe the firſt ſtone: becauſe ſeeing they muſt committe the murther with their owne handes, many are holden with a certaine dread, who otherwiſe are leſſe afraide to cut the throtes of the innocent with periurie of the tongue. But in the meane ſeaſon we gather how blinde and madde the vngodlineſſe of theſe witneſſes was, who are not afraide to imbrue their blooddie handes with the blood of an innocent, who had alreadie committed murther with their tongues. Whereas hee ſaith, that their cloathes were laid downe at the feete of Saul, he ſheweth that there was no let in him, but that beeing caſt into a reprobate ſenſe, he might hauehave periſhed with the reſt. For who woulde not thinke that he was deſperate, who had infected his youth with ſuch crueltie? Neither is his age expreſſed to leſſen his fault, as ſome vnskilfull men goe about to prooue: for he was of thoſe yeeres, that want of knowledge coulde no whit excuſe him. And Luke will ſhortly after declare, that he was ſent by the high Prieſt to perſecute the faithful. Therfore he was no childe, he might well be counted a man. Why then is his youth mentioned? That eueryevery man may conſider with him ſelfe, what great hurt he might hauehave done in Gods Church, vnleſſe Chriſte hadde brideled him betimes. And therin appeareth a moſt notable token both of Gods power, and alſo of his grace, in that he tamed a fierce and wilde beaſt in his chiefe furie, euen in a moment, and in that he extolled a miſerable murtherer ſo highly, who through his wickedneſſe was drowned almoſt in the deepe pit of hell.

59 Calling on. Becauſe he had vttered wordes enough before men though in vaine, he turneth himſelfe now vntounto God for good cauſes, and armeth himſelfe with prayer to ſuffer all thinges. For although we hauehave need to run vntounto Gods help euerie minute af an houre during our whole warfare, yet we hauehave greateſt need to call vponupon God in the laſt conflict which is the hardeſt.

And Luke expreſſeth again how furious mad they were: becauſe their crueltie was not aſwaged euen when they ſaw the ſeruāt of Chriſt praying humbly. Furthermore, here is ſet downe a prayer of Steeuen hauing two members. In the former member where he commendeth his ſpirite to Chriſt, he ſheweth the conſtancie of his faith. In the other, where he prayeth for his enemies, he teſtifieth his louelove towarde men. Foraſmuch as the whole perfection of godlineſſe conſiſteth vponupon theſe two partes, we hauehave in the death of Steeuen a rare example of a godly & holy death. It is to be thought that he vſed many mo words, but the ſumme tendeth to this end.

Lord Ieſu. I hauehave alreadie ſaid, that this prayer was a witneſſe of confidence: and ſurely the couragiouſneſſe and valiauntneſſe of Steeuen was great, that when as he ſaw the ſtones flie about his eares, wherewith he ſhould be ſtoned by and by, when as he heareth cruell curſes and reproches againſt his head, hee yet ſtayeth himſelfe meekely vppon the grace of Chriſt. In like ſort the Lord wil hauehave his ſeruants to be brought to nought as it were ſometimes, to the end their ſaluation may bee the more wonderfull. And let vsus define this ſaluation not by the vnderſtanding of our fleſh but by faith. Wee ſee how Steeuen leaneth not vntounto the iudgement of the fleſh, but rather aſſuring himſelfe euen in very deſtruction that he ſhalbe ſaued, he ſuffereth death with a quiet mind. For vndoubtedly he was aſſured of this,Col. 3.3. that our life is hid with Chriſte in God.

Therefore caſting off all care of the bodie, hee is content to commit his ſoule into the handes of Chriſte. For hee coulde not pray thus from his heart, vnleſſe hauing forgotten this life, he had caſt of all care of the ſame.Pſal. 31.6. It behoueth vsus with Dauid to commit our ſoules into the handes of God daylie, ſo long as we are in the worlde, becauſe we are inuironed with a thouſand deaths: that God may deliuer our life from all dangers: but when we muſt die indeed, and we are called thereunto, we muſt flie vntounto this prayer, that Chriſte will receiue our ſpirite. For hee commended his owne Spirite into the handes of his Father, to this end that hee may keepe ours for euer. This is an vneſtimable comfort, in that wee knowe our ſoules doe not wander vppe and downe when they flit out of our bodies, but that Chriſt receiueth them, that hee may keepe them faithfully, if wee commend them into his handes. This hope ought to encourage vsus to ſuffer death patiently. Yea whoſoeuer commendeth his ſoule to Chriſt with an earneſt affection of faith, he muſt needes reſigne himſelfe wholy to his pleaſure and will. And this place doth plainelie teſtifie that the ſoule of man is no vaine blaſt, which vaniſheth away, as ſome frantike fellowes imagine dotingly, but that it is an Eſſentiall ſpirite, which liueth after this life. Furthermore wee are taught hereby, that we call vponupon Chriſt rightly and lawfully, becauſe all power is giuen him of the Father for this cauſe, that all men may commit themſelues to his tuition.

60 Kneeling down, he cried. This is the other part of his prayer, wherein he ioyneth the louelove of men with faith in Chriſt: and ſurely if we deſire to be gathered to Chriſt for our ſaluation, we muſt put on this affection. Whereas Steeuen prayeth for his enemies, and thoſe moſt deadly, and euen in the very inſtant, whē their crueltie might prouoke him vntounto deſire of reuenge, he declareth ſufficiently what affection hee beareth toward all other men. And we know that we are all commanded to do the ſame which Steuen did:Mat. 5.93.94. but becauſe there is nothing more hard than ſo to forgiue iniuries, that we will wiſh wel to thoſe who would hauehave vsus vndone, therfore we muſt alwaies ſet Steeuen before our eyes for an example. He crieth in deed with a loud voice, but he maketh ſhew of nothing before men, which was not ſpoken ſincerely and from the heart, as God himſelfe doth witneſſe. Yet he cryeth aloud, that he may omit nothing which might ſerue to aſſwage the cueltie of the enemies. The fruite appeared not foorthwith, yet vndoubtedly he prayed not in vaine: & Paule is vntounto vsus a ſufficient teſtimonie, that this ſinne was not laide to all their charges. I will not ſay as Auguſtin, that vnleſſe Steeuen had praied, the church ſhould not hauehave had Paul: for this is ſomwhat hard: only I ſay this, that whereas God pardoned Paul, it appeareth thereby, that Steeuen his prayer was not in vaine. Here ariſeth a queſtion, How Steeuen prayeth for thoſe, which he ſaid of late, did reſiſt the holy ghoſt. but this ſeemeth to be the ſinne againſt the Spirit, which ſhall neuer be forgiuen. We may eaſily anſwere, that that is pronounced generally of all, which belōgeth to many eueryevery where. Therfore he called not the body of the people rebellious in ſuch ſort, that he exempted none: againe I hauehave declared before, what manner of reſiſting hee condemned in that place: for it followeth not by and by that they ſin againſt the holy ghoſt, who reſiſt him for a time. When he prayeth, that God will not lay the ſinne to their charge, his meaning is, that the guiltines may not remain in them.

And when hee had ſaid thus, hee fell on ſleepe. This was added that wee may knowe that theſe wordes were vttered euen when he was readie to yeeld vppe the Ghoſte, which is a token of wonderfull conſtancie: alſo this word ſleepe noteth a meeke kind of death. Nowe becauſe hee made this prayer when he was at the point of death, hee was not moued with any hope of obtaining pardon, to bee ſo careful to appeaſe his enemies: but only that they might repent. When this worde ſleepe is taken in the ſcripture for to die, it muſt bee referred vntounto the bodie: leaſt any man imagine fooliſhly with vnlearned men, that the ſoules doe alſo ſleepe.

Commentary on Acts, Part 1 · Chapter 7

p. 136CHAP. VII.

CHAP. VII.