Study

2. The twelve having the multitude called unto them It is a point [proof] of patience and meekness that the apostles are no more moved. ³¹⁴³¹⁴     “Quod non magis excandescunt apostoli,” that the apostles are not more inflamed or offended. It is a point of prudence and godly carefulness, in that they prevent the evil which began to arise, ³¹⁵³¹⁵     “Quod mature nascenti malo occurrunt,” that they quickly meet the growing evil. without deferring the remedy. For after that every dissension and division hath gathered strength, it is a wound hard to be cured. By this assembly it appeareth that the Church was governed by order and reason, so that the apostles had the chiefest authority, and that they did impart their counsels and purposes unto the people. ³¹⁶³¹⁶     “Cum plebe tamencommunicarent sua consilia,” yet did communicate with the people as to their purpose. Again, we must note that the faithful, or Christians, are in this place called disciples, in whom that of Isaiah must be fulfilled, “That they were all taught of God.” And again, that of Jeremiah, “They shall all know God, from the least to the greatest.”

It pleaseth not. It is in Greek [ουκ αρεστον] By which word, the Grecians do now express every opinion or decree which is better than another, or which is to be preferred as being better. ³¹⁷³¹⁷     “Quo nominie Graeci nunc quod aliis praestat, et tanquam melius praeferendum est nunc quodvis placitum designant,” by which term the Greeks designate sometimes “whatever is better than, or is to be preferred to, other things;” and at others, “any thing whatever that pleases,” or “any decree.” I do rather think that the apostles declare what is profitable, than simply what they have decreed. But if it be not expedient for them to meddle with this business, ³¹⁸³¹⁸     “Hac cura involvi,” to be involved in such business. they seem [now] to acknowledge some fault in that they ministered hitherto. And surely that is true, that use is the father of wisdom. ³¹⁹³¹⁹     “Prudentiae usum esse patrem,” that use (or experience) is the parent of prudence. Wherefore there shall be no absurdity if we shall say, that the apostles desire of the Church to be unburdened of that function, after that they have tried [experienced] that it is not meet for them. But if there were any fault, it ought rather to be ascribed unto necessity than unto them; for they took not this burthen upon them greedily, but seeing there was no other way as yet, they had better burthen themselves out of measure than that the poor should be forslowed. ³²⁰³²⁰     “Negligi,” neglected. And when as they say that it is not meet that they should be occupied in providing for the poor, their meaning is, that are unable to endure both burthens, so that they must needs let the one alone. For it is as if they should say, If thou wilt enjoy our ministry in the preaching of the gospel, deliver us from the charge of the poor, because we are not able to do both. But this seemeth to be spoken out of season by them, because they had not left the charge of teaching before, although they had the oversight of the alms. I answer, forasmuch as the administration was confused, they were so enwrapped, ³²¹³²¹     “Sic fuisse implicitos,” were so encumbered by it. that they could not wholly attend upon doctrine as was meet. Therefore, they refuse that function which draweth them away from the free and perfect ³²²³²²     “Solida,” entire. charge of teaching. Notwithstanding, we may not think that they had quite cast away all care of the poor, but that they did only seek somewhat to be lightened and eased, that they might attend upon their office. And, in the mean season, they declare that the ministry of the word is so painful ³²³³²³     “Operosum,” laborious. that it requireth a whole man, neither will it suffer him to be occupied about any other business; which, if it had been well considered, there had been a far other order taken in the Church.

The Popish bishops did suck ³²⁴³²⁴     “Ingurgitarunt,” ingulf, swallow up. up great riches under color of the ministration or deaconship; nevertheless, they entangled themselves in divers businesses, which they were scarce able to overcome, ³²⁵³²⁵     “Quibus vix sufficerent,” for which they could hardly suffice. though every one of them had had ten heads. Notwithstanding, such is their wickedness, that they say that there can be no church unless it be drowned in this depth; ³²⁶³²⁶     “Abysso,” abyss. neither do they cease to brag and boast that they are the successors of the apostles, whereas there is nothing which appeareth to be more contrary. They were careful for this, that they might not be occupied about serving of tables, and so be compelled to leave their own banquets. For whosoever is careful for his own table, he taketh leave to be vacant ³²⁷³²⁷     “Vacationem sibi sumit,” keepeth himself free. from other men’s tables.

But omitting these things, let us mark this sentence. We know what a holy thing it is to be careful for the poor. Therefore, forasmuch as the apostles prefer the preaching of the gospel before if we gather thereby that no obedience is more acceptable to God. Notwithstanding, the hardness is also declared, ³²⁸³²⁸     “Difficultas monstratur,” the difficulty is shown. when as they say that they cannot discharge both these duties. Surely we are not better than they. Therefore, let every one of us that is called unto the function of teaching addict himself wholly to order this his estate well. ³²⁹³²⁹     “Spartae suae ornandae, (ut est in proverbio,”) to adorn his own Sparta, (as the proverb expresses it.) For we are inclined to nothing more than to fall to slothfulness. Again, the flesh ministereth goodly cloaks and colors, so that those men cannot see by and by that they are led away from their calling which enwrap themselves in strange business. Wherefore, to the end ministers may prick forward themselves to do their duty, let them remember this saying of the apostles oftentimes, wherein they declare that, forasmuch as they are called unto the function of teaching, they must not any longer take charge of the poor. Therefore, what excuses have profane affairs ³³⁰³³⁰     “Occupationes,” occupation. (taken in hand even for some private gain) where that is set aside, which is otherwise accounted no small part of the worship of God.

3. Therefore, brethren, look out. Now we see to what end deacons were made. The word itself is indeed general, yet is it properly taken for those which are stewards for the poor. Whereby it appeareth how licentiously the Papists do mock God and men, who assign unto their deacons no other office but this, to have the charge of ³³¹³³¹     “Tractent,” to handle. the paten and chalice. Surely we need no disputation to prove that they agree in no point with the apostles. But if the readers be desirous to see any more concerning this point, they may repair unto our Institution, chapter 8. As touching this present place, the Church is permitted to choose. For it is tyrannous if any one man appoint or make ministers at his pleasure. ³³²³³²     “Constituat suo arbitrio,” constitute at his own pleasure. Therefore, this is the (most) lawful way, that those be chosen by common voices ³³³³³³     “Elegi communibus suffragiis,” be elected by the common suffrages. who are to take upon them ³³⁴³³⁴     “Obidentia,” are to perform. any public function in the Church. And the apostles prescribe what manner [of] persons ought to be chosen, to wit, men of tried honesty and credit, ³³⁵³³⁵     “Probate fidei,” of tried faith. men endued with wisdom ³³⁶³³⁶     “Prudentia,” wisdom or prudence. and other gifts of the Spirit. And this is the mean between tyranny and confused liberty, ³³⁷³³⁷     “Licentiam,” licentious freedom. that nothing be done without ³³⁸³³⁸     “Nisi ex,” except by. the consent and approbation of the people, yet so that the pastors moderate and govern (this action, ³³⁹³³⁹     “Pastores tamen moderentur,” let pastors, however, moderate. ) that their authority may be as a bridle to keep under the people, ³⁴⁰³⁴⁰     “Ad cohibendos plebis impetus,” to curb the impetus (precipitancy or violence) of the people. lest they pass their bounds too much. In the mean season, this is worth the noting, that the apostles prescribe an order unto the faithful, lest they appoint any save those which are fit. For we do God no small injury if we take all that come to hand ³⁴¹³⁴¹     “Si fortuito quoslibet accipimus, “if we receive all persons whatsoever fortuitously. to govern his house. Therefore, we must use great circumspection that we choose none ³⁴²³⁴²     “Summa religio ne quis sumatur,” the greatest care that none be chosen. unto the holy function of the Church unless we have some trial of him first. The number of seven is applied ³⁴³³⁴³     “Accommodatus fuit,” was accommodated. unto the present necessity, lest any man should think ³⁴⁴³⁴⁴     “Ne quis putet,” let no man suppose. that there is some mystery comprehended under the same. Whereas Luke saith, full of the Spirit and wisdom, I do interpret it thus, that it is requisite that they be furnished both with other gifts of the Spirit, and also with wisdom, ³⁴⁵³⁴⁵     “Prudentia.” without which that function cannot be exercised well, both that they may beware of the leger-demain ³⁴⁶³⁴⁶     “Imposturis et fraudibus,” the imposition and fraud. of those men, who being too much given unto begging, require ³⁴⁷³⁴⁷     “Exsugunt,” suck up. that which is necessary for the poverty of the brethren, and also of their slanders, who cease not to backbite, though they have none occasion given them. For that function is not only painful, but also subject to many ungodly murmurings. ³⁴⁸³⁴⁸     “Non laboriosa modo, sed obnoxia sinistris murmuribus,” is not only laborious, but liable to sinister murmurings.

4. And we will give ourselves unto prayer. They show again that they have too much business otherwise, wherein they may exercise themselves during their whole life. For the old proverb agreeth hereunto very fitly, which was used sometimes in the solemn rites, do this. Therefore, they use the word [προσκαρτερησαι] which signifieth to be, as it were, fastened and tied to anything. Therefore, pastors must not think that they have so done their duty that they need to do no more when they have daily spent some time in teaching. There is another manner of study, another manner of zeal, another manner of continuance ³⁴⁹³⁴⁹     “Aliud studium, alius fervor, alia assiduitas exigitur,” another kind of zeal, another kind of fervor, another kind of assiduity, is required. required, that they may ³⁵⁰³⁵⁰     “Possint,” may be able to. indeed boast that they are wholly given to that thing. They adjoin thereunto prayer, not that they alone ought to pray, (for that is an exercise common to all the godly,) but because they have peculiar causes to pray above all others. There is no man which ought not to be careful for the common salvation of the Church. How much more, then, ought the pastor, who hath that function enjoined him by name to labor carefully [anxiously] for it? So Moses did indeed exhort others unto prayer, but he went before them as the ringleader ³⁵¹³⁵¹     “Antesignanus,” as a standard-bearer or leader. (Exodus 17:11.) And it is not without cause that Paul doth so often make mention of his prayers, (Romans 1:10.) Again, we must always remember that, that we shall lose all our labor bestowed upon plowing, sowing, and watering, unless the increase come from heaven, (1 Corinthians 3:7.) Therefore, it shall not suffice to take great pains in teaching, unless we require the blessing at the hands of the Lord, that our labor may not be in vain and unfruitful. Hereby it appeareth that the exercise of prayer ³⁵²³⁵²     “Precandi studium,” zeal in prayer. is not in vain commended unto the ministers of the word.

5. Stephen, full of faith. Luke doth not, therefore, separate faith from the Spirit, as if it also were not a gift of the Spirit; but by Spirit he meaneth other gifts wherewith Stephen was endued, as zeal, wisdom, uprightness, brotherly love, diligence, integrity of a good conscience; secondly, he expresseth the principal kind. Therefore, he signifieth that Stephen did excel first in faith, and, secondly, in other virtues; so that it was evident that he had abundance of the grace of the Spirit. He doth not so greatly commend the rest, because undoubtedly they were inferior to him. Moreover, the ancient writers do, with great consent, affirm that this Nicholas, which was one of the seven, is the same of whom John maketh mention in the Revelation, (Revelation 2:15,) to wit, that he was an author of a filthy and wicked sect; forasmuch as he would have women to be common. For which cause we must not be negligent in choosing ministers of the Church. For if the hypocrisy of men do deceive even those which are most vigilant and careful to fake heed, what shall befall the careless and negligent? Notwithstanding, if when we have used such circumspection as is meet, it so fall out that we be deceived, let us not be troubled out of measure; forasmuch as Luke saith that even the apostles were subject to this inconvenience. Some will ask this question, then, what good shall exhortation do? to what use serveth prayer, seeing that the success itself showeth that the election was not wholly governed by the Spirit of God? I answer, that this is a great matter that the Spirit directed their judgments in choosing six men; in that he suffereth the Church to go astray in the seventh, it ought to seem no absurd thing. For it is requisite that we be thus humbled divers ways, partly that the wicked and ungodly may exercise us; partly that, being taught by their example, we may learn to examine ourselves thoroughly, lest there be in us any hidden and privy starting-corners of guile; ³⁵³³⁵³     “Occulti fraudis recessus,” hidden recesses of guile. partly that we may be more circumspect to discern, and that we may, as it were, keep watch continually, lest we be deceived by crafty and unfaithful men. Also it may be that the ministry of Nicholas was for a time profitable, and that he fell afterward into that monstrous error. And if so be it he fell in such sort from such an honorable degree, the higher that every one of us shall be extolled, let him submit himself unto God with modesty and fear.

6. Having prayed, they laid their hands upon them. Laying on of hands was a solemn sign of consecration under the law. To this end do the apostles now lay their hands upon the deacons, that they may know that they are offered to God. Notwithstanding, because this ceremony should of itself be vain, they add thereunto prayer, wherein the faithful commend unto God those ministers whom they offer unto him. This is referred unto the apostles, for all the people did not lay their hands upon the deacons; but when the apostles did make prayer in the name of the Church, others also did add their petitions. Hence we gather that the laying on of hands is a rite agreeing unto order and comeliness, forasmuch as the apostles did use the same, and yet that it hath of itself no force or power, but that the effect dependeth upon the Spirit of God alone; which is generally to be thought of all ceremonies.