1. And after the tumult was ceased, when Paul had called unto him the disciples, and had embraced them, he took his journey that he might go into Macedonia. 2. And when he had walked through those parts, and had with much speech exhorted them, he came into Greece. 3. And when he had spent three months there, when the Jews laid in wait for him as he was about to loose into Syria, he purposed to return through Macedonia. 4. And there accompanied him into Asia Sopater of Berea; and of the Thessalonians, Aristarebus and Secundus; and Gains of Derbe, and Timotheus; and of Asia, Tychicus and Trophimus. 5. When these were gone before, they stayed for us at Troas. 6. And we sailed away after the day of sweet [unleavened] bread from Philippi, and came to them to Troas within five days, where we stayed seven days.

1. Luke declareth in this chapter how Paul, loosing from Asia, did again cross the seas to go to Jerusalem. And though whatsoever is written in this narration be worthy of most diligent meditation and marking, yet doth it need no long exposition. It appeareth that the Church was preserved in safety by the wonderful power of God amidst those troublesome tumults. The church of Ephesus was as yet slender and weak: the faithful having had experience of a sudden motion [commotion] once, might for just causes fear, lest like storms should ever now and then arise. We need not doubt that Paul did with much ado depart from them; yet because greater necessity doth draw him unto another place, he is enforced to leave his sons who were lately begotten, and had as yet scarce escaped shipwreck in the midst of the raging sea. As for them, though they be very loath to forego Paul, yet, lest they do injury to other churches, they do not keep him back nor stay him. So that we see that they were not wedded to themselves, but that they were careful for the kingdom of Christ, that they might provide as well for their brethren as for themselves. We must diligently note these examples, that one of us may study to help another in this miserable dispersing; but if it so fall out at any time that we be bereft of profitable helps, let us not doubt nor waver, knowing that God doth hold the helm of our ship. And we must also note this, that Paul doth not depart until he have saluted the brethren, but doth rather strengthen them at his departure. As Luke saith straightway of the Macedonians, that Paul exhorted them with many words, that is, not overfields, [402] as if it were sufficient to put them only in mind of their duty; but as he commandeth elsewhere that others should do, he urged importunately, and beat in [inculcated] thoroughly things which were needful to be known, that they might never be forgotten (2 Timothy 4:2).

3. Because the Jews laid wait for him. The Lord did exercise his servant so diversely and continually that he set before us in him an example of most excellent constancy. It is not sufficient for him to be wearied with the labor and trouble of a long and wearisome journey, unless he be also brought in danger of his life by those which lay in wait for him. Let all the servants of Christ set this mirror before their eyes, that they may never faint through the wearisomeness of straits. Notwithstanding, when Paul doth journey another way that he may avoid their laying in wait, he showeth that we must have regard of our life so far forth that we throw not ourselves headlong into the midst of dangers. And those who accompany him give no small testimony of their godliness; and we see how precious his life was to the faithful, when as a great many being chosen out of diverse countries to be his companions, do for his sake take a hard and sharp journey not without great charges. Luke saith that Paul tarried at Philippos so long as the days of unleavened bread did last, because he had at that time better opportunity offered to teach. And forasmuch as it was unknown as yet that the law was disannulled, it stood him upon to beware, lest by neglecting the feast-day he should be thought among the rude to be a contemner of God. Though, for mine own part, I think that he sought principally opportunity to teach, because the Jews were then more attentive to learn.

Footnotes:

[402] "Defunctorie," perfunctorily.

7. And upon one day of the Sabbaths, when the disciples were come together to break bread, Paul disputed with them, being about to take his journey on the morrow; and he prolonged his speech until midnight. 8. And there were many lights in an upper chamber, where they were gathered together. 9. And a certain young man named Eutychus, sitting in a window, being fallen into a deep sleep, as Paul disputed long time, being more overcome with sleep, he fell down from the third loft downward, and was taken up dead. 10. And when Paul came down, he fell upon him, and embracing him, said, Be not ye troubled, for his soul is in him. 11. And when he was gone up, and had broken bread, and had, having had long conference until it was day, he departed. 12. And they brought the boy alive, and were not a little comforted. 13. But when he had taken ship, we loosed to Assos, thence to receive Paul, for so had he appointed, being about to go by land;

7. And in one day. Either doth he mean the first day of the week, which was next after the Sabbath, or else some certain Sabbath. Which latter thing may seem to me more probable; for this cause, because that day was more fit for all assembly, according to custom. But seeing it is no new matter for the Evangelists to put one instead of the first, according to the custom of the Hebrew tongue, (Matthew 28:1; Luke 24:1; John 20:1) it shall very well agree, that on the morrow after the Sabbath they came together. Furthermore, it were too cold to expound this of any day. For to what end is there mentioned of the Sabbath, save only that he may note the opportunity and choice of the time? Also, it is a likely matter that Paul waited for the Sabbath, that the day before his departure he might the more easily gather all the disciples into one place. And the zeal of them all is worth the noting, in that it was no trouble to Paul to teach until midnight, though he were ready to take his journey, neither were the rest weary of learning. For he had no other cause to continue his speech so long, save only the desire and attentiveness of his auditory.

To break bread. Though breaking of bread doth sometimes signify among the Hebrews a domestical banquet, yet do I expound the same of the Holy Supper in this place, being moved with two reasons. For seeing we may easily gather by that which followeth that there was no small multitude gathered together there, it is unlikely that there could any supper be prepared in a private house. Again, Luke will afterward declare that Paul took bread not at supper time, but after midnight. Hereunto is added that, that he saith not that he took meat that he might eat, but that he might only taste. Therefore, I think thus, that they had appointed a solemn day for the celebrating of the Holy Supper of the Lord among themselves, which might be commodious for them all. And to the end Paul might remedy after a sort the silence of longer absence, he continueth his speech longer than he did commonly use to do. That which I spake of the great number of men is gathered thence, because there were many lights in the upper chamber, which was not done for any pomp or ostentation, but only for necessity's sake. For when there is no need, it is ambition and vanity which maketh men bestow cost. Furthermore, it was meet that all the whole place should shine with lights, lest that holy company might be suspected of some wickedness or dishonesty. Add also another conjecture, if the chamber had been empty, those which were present would not have suffered Eutychus to sit upon a window. For it had been filthy licentiousness in despising [403] the heavenly doctrine to depart aside into a window, seeing there was room enough elsewhere.

9. When he was fallen into a deep sleep. I see no cause why some interpreters should so sore and sharply condemn the drowsiness of the young man, that they should say that he was punished for his sluggishness by death. For what marvel is it, if, seeing the night was so far spent, having striven so long with sleep, he yielded at length? And whereas, against his will, and otherwise than he hoped for, he was taken and overcome with deep sleep, we may guess by this that he did not settle himself to sleep. To seek out a fit place wherein to sleep had been a sign of sluggishness, but to be overcome with sleep, sitting at a window, what other thing is it but without fault to yield to nature? [404] As if a man should faint through hunger or too much wearisomeness. Those who being drowned in earthly cares come unto the word loathsomely; those who being full of meat and wine are thereby brought on [to] sleep; those who are vigilant enough in other matters, but hear the word as though they did not pass [care] for it, shall be justly condemned for drowsiness; but Luke doth in plain words acquit Eutychus, when he saith that he fell down, being overcome with deep sleep after midnight.

Moreover, the Lord meant not only by the sleep, but also by the death of this young man to awake and stir up the faith of his, that they might more joyfully receive Paul's doctrine, and might keep it deeply rooted in their minds. It was, indeed, at the first no small temptation, but such as might have shaken even a most constant man full sore; for who would have thought that Christ had been chief governor in that company wherein a miserable man through a fall became dead? Who would not rather have thought this to be a sign of God's curse? But the Lord, by applying a remedy, doth forthwith rid the minds of his of all perturbation.

10. He lay down upon him. We know that the apostles, in working miracles, did sometimes use certain external rites, whereby they might give the glory to God, the author. And now, whereas Paul doth stretch himself upon the young man, I think it was done to no other end, save only that he might more easily stir up himself unto prayer. It is all one as if he should mix himself with the dead man, [405] And, peradventure, this was done for the imitation of Elisha, of whom the sacred history doth report the same thing (2 Kings 4:34). Yet the vehemency of his affection did more move him than the emulation of the prophet. For that stretching of himself upon him doth more provoke him to crave his life with all his heart at the hands of the Lord. So when he embraceth the body of the dead man, by this gesture he declared that he offered it to God to be quickened, and out of the text we may gather that he did not depart from embracing it until he knew that the life was restored again.

Be ye not troubled. We must note that Paul took great care principally for this cause, lest that sorrowful event should shake the faith of the godly, and should trouble their minds. Nevertheless, the Lord did, as it were, seal up and establish [406] that last sermon which Paul made at Troas. When he saith that his soul is in him, he doth not deny that he was dead, because by this means he should extinguish the glory of the miracle; but the meaning of these words is, that his life was restored through the grace of God. I do not restrain that which followeth, to wit, that they were greatly comforted through the joy which they had by reason of the young man which was restored to life; but I do also comprehend the confirmation of faith, seeing God gave them such an excellent testimony of his love.

13. When we had taken ship. It is uncertain why Paul did choose rather to go by land, whether it were because sailing might be to him troublesome, or that as he did pass by he might visit the brethren. I think that he did then eschew the sea for his health's sake. And his courtesy is greatly to be commended, in that he spared his companions. For to what end did he suffer them to depart, save only that he might ease them of the trouble? So that we see that they did strive among themselves in courtesy and good turns. They were ready and willing to do their duty; but Paul was so far from requiring things straitly [407] at their hands, that of his own accord and courtesy he did remit those duties which they were ready to do; yea, setting aside his own commodity, he commanded them to do that which was for their comfort. It is well known that the city Assos is by the describers of countries [408] attributed to Troas. The same, as Pliny doth witness, was called Appollonia. They say that it was a free city of the AEtolians.

Footnotes:

[403] "Spernendae ac respuendae," in spurning and rejecting.

[404] "Naturae infirmitati," the infirmity of nature.

[405] "Perinde agit, acsi se misceret cum mortuo," he acts just as if he were mixing himself up with the young man.

[406] "Quasi insculpto sigillo apud eos sancivit," did sanction to them as with the impress of the seal.

[407] "Rigidus exactor," from being a rigid exactor.

[408] "Geographis," geographers.

14. And when we were come together at Assos, having received him we came to him. 15. And sailing thence the day following we came over against Chios; and on the morrow we arrived at Samos, and having tarried at Trogyllum, we came to Miletus. 16. For Paul purposed to sail beyond Ephesus, lest he should spend the time in Asia: for he made haste if it were possible for him to keep the day of Pentecost at Jerusalem. 17. And having sent messengers from Miletus to Ephesus, he called the elders of the church. 18. Who when they were come to him, he said unto them, Ye know from the first day wherein I entered into Asia, how 1 have been with you at all seasons, 19. Serving the Lord with all humility of mind, and with many tears, and temptations, which happened to me by the laying in wait of the Jews; 20. So that I have kept nothing back which might be for your profit, but did show to you and teach you publicly and through every house, 21. Testifying both to the Jews and Grecians the repentance which is towards God, and the faith which is toward our Lord Jesus Christ.

16. For Paul purposed. It is not to be doubted but that he had great and weighty causes to make haste; not that he made so great account of the day, but because strangers did then use to come together to Jerusalem out of all quarters. Forasmuch as he did hope that he might do some good in such a great assembly, he would not foreslow [neglect] the opportunity. Therefore, let us know that the worship of the law [409] was not the cause that he made so great haste, but he set before his eyes the edifying of the Church; partly that he might show to the faithful that the kingdom of Christ was enlarged, partly that if there were any as yet strangers from Christ, he might gain them; partly that he might stop the mouths of the wicked. [410] Notwithstanding, we must note, that he did, in the mean season, provide for other churches. For, in sending for the elders of Ephesus to Miletus, he showeth that he did not neglect Asia. And whereas they come together when they be called, it is not only a token of concord, but also of modesty; for they were many; yet doth it not irk them to obey one apostle of Christ, whom they knew to be endued with singular gifts. Moreover, it appeareth more plainly by the text, [context] that those are called elders, not which were grey-headed, but such as were rulers of the Church. And it is an usual thing almost in all tongues, that those be called elders and fathers who are appointed to govern others, though their age be not always accordingly.

18. Ye know. Paul, in this sermon, standeth principally upon this, that lie may exhort those pastors of Ephesus, [411] by his own example, to do their duty faithfully. For that is the true kind of censure, and by this means is authority purchased to doctrine, when the teacher prescribeth nothing [412] which he himself hath not done indeed before. And it was no unseemly thing for Paul to speak of his virtues. There is nothing less tolerable in the servants of Christ than ambition and vanity; but forasmuch as all men knew full well what modesty and humility was in the holy man, he needed not to fear lest he should incur the suspicion of vain boasting; especially, seeing that benign information by necessity, he did declare his faithfulness and diligence, that others might take example thereby. He doth, indeed, greatly extol his labors, patience, fortitude, and other virtues, but to what end? Surely not that he may purchase commendation at the hands of his auditory, but that his holy exhortation may pierce more deeply, and may stick fast in their minds. He did also shoot at another mark, that his integrity and uprightness in dealing might serve afterward to commend his doctrine. And he citeth eye-witnesses, lest he seem to speak of things unknown. I call those witnesses who did not only know all things, but had also a judgment which was pure, and corrupt with no affections.

19. Serving the Lord. He reckoneth up first not only in what straits he was, but most of all his humility, coupled with contempt of the world, and rebukes, and other afflictions; as if he should say, that he was not honorably received or with commendation; but he was conversant among them under the contemptible form of the cross. And this is no small trial, [413] when we faint not, though we see ourselves trodden under foot by the intolerable pride of the world.

Notwithstanding, we must note everything more distinctly. To serve the Lord is taken in this place, not for to worship God in holiness and righteousness, which is common to all the godly; but it doth signify to execute a public function. Therefore, Paul doth not speak of [as] some one private man, but as one made a minister of the Church. And so he doth testify, that he fulfilled the apostleship to him committed with humility and modesty; both because, knowing his own infirmity, he did mistrust himself; and also, because, considering the excellency of his calling, he counted himself very unmeet; [414] and, lastly, because he did willingly submit himself to bear the reproach of the cross. For this humility is set both against vain confidence, and also haughtiness. Secondly, he toucheth [415] his tears, which strifes, diverse assaults of Satan, the rage of wicked men, the inward diseases of the Church, and offenses, had made him shed; at length, he addeth, that he led a fearful life, [416] amidst the layings in wait of the Jews; and he confesseth that he was tempted therewith, as he was not hardened, though he did not faint. For he is not ashamed to confess his infirmity.

His drift is, that those to whom he speaketh may not faint, through like tribulations; and that, being void of all ambition, they may do their duty carefully and reverently; and that they may not only with a patient mind suffer themselves to be despised of men, but that they may be cast down in themselves. Because, that man can never be rightly framed to obey Christ whose looks are lofty, and whose heart is proud. And (as men cannot long bear a show of virtue) to the end it may appear manifestly, that he behaved himself sincerely and from his heart, he maketh mention of his constancy which lasted three years, wherein he had still kept one course. Ye know (saith he) how I have behaved myself since the first day until this time. To conclude, this is the true trial of the servants of Christ, not to be changed as the times change; but to continue like to themselves, and always to keep a straight course.

20. I have kept back nothing. He commendeth his faithfulness and diligence in teaching in three respects, that he instructed his scholars thoroughly and perfectly, so that he omitted nothing which might make for their salvation; that being not content with general preaching, he did also endeavor to do every man good. Thirdly, he reciteth a brief sum of all his whole doctrine, that he exhorted them unto faith in Christ and repentance. Now, forasmuch as he depainteth out unto us a pattern of a faithful and good teacher, whosoever they be who are desirous to prove their industry to the Lord, they must set before their eyes the edifying of the Church, as he commandeth Timotheus in another place, to consider what things be profitable, that he may be instant in delivering those things (1 Timothy 4:7, 8). And surely the Scripture (according to whose rule all manner of teaching must be examined, yea, which is the only method of teaching aright) doth not contain profound [417] speculations, to delight men when they have nothing else to do; [418] but as the same Paul doth testify, it is all profitable to make the man of God perfect.

But Paul prescribeth such a desire to edify, that the pastor must omit nothing, so much as in him lieth, which is profitable to be known. For they be bad masters who do so keep their scholars in the first principles, that they do never come unto the knowledge of the truth (2 Timothy 3:7). And surely the Lord doth not teach us in his word only to [by] halves, (as they say) but he delivereth perfect wisdom, and such as is in all points absolute. Whereby it appeareth how impudently those men boast themselves to be ministers of the word, who do not only cloak and foster the ignorance of the people with their silence, but do also wink at gross errors and wicked superstitions; as at this day in Papistry, many send out some sparks of sound doctrine, but they [419] dare not drive away the darkness of ignorance, and whereas the wicked fear of the flesh doth hinder them, they pretend that the people is not capable of sound [420] doctrine.

Indeed, I confess that all things cannot be taught at one time, and that we must imitate Paul's wisdom, who did apply himself unto the capacity of the ignorant. But what moderation is this when they suffer the blind to fall into the ditch, when they leave miserable souls under the tyranny of antichrist, and whereas they see idolatry rage, the worship of God corrupt, his law broken, and, finally, all holy things profaned, they do either with silence pass over such filthy confusion, or else they show it underhand, sparingly and obscurely, like men that be afraid? Therefore, we must note Paul's word, when as he saith that he kept back nothing, but did show whatsoever things were profitable for the people; for by this we gather that the pure and free [421] profession of sound doctrine is required at the hands of the servants of Christ, wherein there must be no boughts nor crooks, and that nothing is more unseemly in them than oblique insinuations, and such as are inwrapped in crafty dissimulation.

Publicly, and throughout every house. This is the second point, that he did not only teach all men in the congregation, but also every one privately, as every man's necessity did require. For Christ hath not appointed pastors upon this condition, that they may only teach the Church in general in the open pulpit; but that they may take charge of every particular sheep, that they may bring back to the sheepfold those which wander and go astray, that they may strengthen those which are discouraged and weak, that they may cure the sick, that they may lift up and set on foot the feeble, [422] (Ezekiel 34:4) for common doctrine will oftentimes wax cold, unless it be holpen with private admonitions.

Wherefore, the negligence of those men is inexcusable, who, having made one sermon, as if they had done their task, live all the rest of their time idly; as if their voice were shut up within the church walls, seeing that so soon as they be departed, thence they be dumb. Also, disciples and scholars are taught, that if they will be numbered in Christ's flock, they must give place to their pastors, so often as they come unto them; and that they must not refuse private admonitions. For they be rather bears than sheep, who do not vouchsafe to hear the voice of their pastor, unless he be in the pulpit; and cannot abide to be admonished and reproved at home, yea, do furiously refuse [423] that necessary duty.

21. Testifying both to Jews. Descending now unto the third point, he setteth down the sum of this doctrine in a few words, to wit, that he exhorted all men unto faith and repentance, as it was said before, that the gospel consisteth upon [of] these two points only. Whence we do also gather wherein the true edifying of the Church doth properly consist, the care and burden whereof doth lie upon the pastor's shoulders, and whereunto we must apply all our study, if we be desirous to profit profitably in God's school. We have already said that the word of God is profaned, when the readers of the same do occupy themselves in frivolous questions. But to the end we may not read the same wanderingly, we must note and aim at this double mark which the apostle setteth before us. For whosoever he be that turneth unto any other thing, in taking great pains, he shall do nothing else but walk in a circuit. By the word testify he expresseth great vehemency, as if he should have said that by testifying he did commend, that the excuse of ignorance might not remain. For he alludeth unto the custom used in courts, where testifying is used to take away all doubt. As men are not only to be taught, but also to be constrained to embrace salvation in Christ, and to addict themselves to God, to lead a new life. And though he affirm that he was wanting to none, yet doth he place the Jews in the first place; because, as the Lord hath preferred them in the degree of honor before the Gentiles, so it was meet that Christ and his grace should be offered them until they should quite fall away.

Repentance toward God. We must first note the distinction of faith and repentance, which some do falsely and unskillfully confound, saying, that repentance is a part of faith. I grant, indeed, that they cannot be separate; because God doth illuminate no man with the Spirit of faith whom he doth not also regenerate unto newness of life. Yet they must needs be distinguished, as Paul doth in this place. For repentance is a turning unto God, when we frame ourselves and all our life to obey him; but faith is a receiving of the grace offered us in Christ. For all religion tendeth to this end, that, embracing holiness and righteousness, we serve the Lord purely, also that we seek no part of our salvation anywhere else save only at his hands, and that we seek salvation in Christ alone. Therefore, the doctrine of repentance containeth a rule of good life; it requireth the denial of ourselves, the mortifying of our flesh, and meditating upon the heavenly life. But because we be all naturally corrupt, strangers from righteousness, and turned away from God himself. Again, because we fly from God, because we know that he is displeased with us, the means, as well to obtain free reconciliation as newness of life, must be set before us.

Therefore, unless faith be added, it is in vain to speak of repentance; yea, those teachers of repentance who, neglecting faith, stand only upon the framing of life, and precepts of good works, differ nothing, or very little from profane philosophers. They teach how men must live; but, forasmuch as they leave men in their nature, there can no bettering be hoped for thence, until they invite those who are lost unto hope of salvation; until they quicken the dead, promising forgiveness of sins; until they show that God doth, by his free adoption, take those for his children who were before bond-slaves of Satan; until they teach that the Spirit of regeneration must be begged at the hands of the heavenly Father, that we must draw godliness, righteousness, and goodness, from him who is the fountain of all good things. And hereupon followeth calling upon God, which is the chiefest thing in the worship of God.

We see now how that repentance and faith are so linked together that they cannot be separate. For it is faith which reconcileth God to us, not only that he may be favorable unto us, by acquitting us of the guiltiness of death, by not imputing to us our sins, but also that by purging the filthiness of our flesh by his Spirit, he may fashion us again after his own image. He doth not, therefore, name repentance in the former place, as if it did wholly go before faith, forasmuch as a part thereof proceedeth from faith, and is an effect thereof; but because the beginning of repentance is a preparation unto faith. I call the displeasing of ourselves the beginning, which doth enforce us, after we be thoroughly touched with the fear of the wrath of God, to seek some remedy.

Faith toward Christ. It is not without cause that the Scripture doth everywhere make Christ the mark whereat our faith must aim, and as they say commonly, set him before us as the object. For the majesty of God is of itself higher than that men can climb thereunto. Therefore, unless Christ come between, all our senses do vanish away in seeking God. Again, inasmuch as he is the Judge of the world, it must needs be that the beholding of him without Christ shall make us afraid. [424] But God doth not only represent himself unto us in Christ's image, but also refresh us with his Fatherly favor, and by all means restore us to life. For there is no part of our salvation which may not be found in Christ. By the sacrifice of his death he hath purged our sins; he hath suffered the punishment that he might acquit us; he hath made us clean by his blood; by his obedience he hath appeased his Father's wrath; by his resurrection he hath purchased righteousness for us. No marvel, therefore, if we said, that faith must be fixed [425] in the beholding of Christ.

Footnotes:

[409] "Legalem culture," legal worship.

[410] "Ut improborum hominum calumnias refelleret," that he might refute the calumnies of wicked men.

[411] "Quos Ephesi creaverat pastores," those whom he had appointed pastors at Ephesus.

[412] "In verbis," verbally.

[413] "Probatio," proof or tests

[414] "Longe imparem," far from being equal to it.

[415] "Adjungit," he addeth,

[416] "Trepidam vitam," a life of trembling.

[417] "Argutas," subtle,

[418] "Sub umbra et in otio," when at ease under the shade.

[419] "Plerique," the greater part.

[420] "Solidioris," more solid.

[421] "Ingenuam," candid.

[422] "Debiles et infirmas," the feeble and infirm.

[423] "Ferociter repellunt," fiercely repel.

[424] "Nos terrore exanimet," make us dead with terror.

[425] "Prorsus esse defixam," must be wholly fixed.

22. And, behold, I go now bound in the spirit to Jerusalem, not knowing what things shall befall me there: 23. Save only that the Holy Ghost doth witness throughout every city, saying that bonds and afflictions are prepared for me. 24. But I care not, neither is my life dear to me, that I may finish my course with joy, and the ministry which I have received of the Lord Jesus, to testify the gospel of the grace of God. 25. And now, behold, I know that after this ye shall not see my face, all you through whom I have gone preaching the kingdom of God. 26. Wherefore I take you to record this day, that I am clean from the blood of all men. 27. For I have kept nothing back, but have showed you all the counsel of God.

22. And, behold. He declareth now more fully to what end he intreated of his upright dealing; to wit, because they should never see him any more. And it was very expedient that the pattern which was set before them by God of them to be followed should be always before their eyes, and that they should remember him when he was dead. For we know how readily men degenerate from pure institution. But though he deny that he doth know what shall befall him at Jerusalem, yet because he was taught by many prophecies that bonds were prepared for him there, as if he were now ready to die, he cutteth off shortly after the hope of his return. And yet for all this he is not contrary to himself. He speaketh doubtfully at the first of set purpose, that he may soften that which was about to be more (hard and) bitter; and yet he doth truly affirm, that he knew not as yet the ends and events of things, because he had no certain and special revelation touching the whole process.

Bound in the spirit. Some expound this that he was bound to the churches, who had committed to him this function to carry alms. Notwithstanding, I do rather think that hereby is meant the inward force and motion of the Spirit, not as though he were so inspired, [426] that he was out of his wit, but because being certified of the will of God, he did meekly [427] follow the direction and instinct of the Spirit, even of his own accord. Therefore, this speech importeth as much as if he should have said, I cannot otherwise do, unless I would be stubborn and rebellious against God, who doth as it were draw me thither, being bound by his Spirit. For to the end he may excuse himself of rashness, he saith that the Spirit is the author and guide of his journey. But would to God those brain-sick men, who boast that the Spirit doth incite to them those things which proceed from their own fantasy, did know the Spirit as familiarly as did Paul, who doth, notwithstanding, not say that all his motions and instigations [428] are of the Spirit, but declareth that that fell out in one thing as a singular thing. For men do oftentimes foolishly and unadvisedly take in hand those things which they put in practice afterward stoutly, because they be ashamed of lightness and instability. And he doth not only mean that he took in hand his journey for a good cause, which the Spirit of God showeth him, but that it is altogether necessary for him, because it is wickedness to resist. Furthermore, let us learn, by the example of the holy man, not to kick against the Spirit of the Lord, but obediently to give over ourselves by him to be governed, that he may rule us at his pleasure after we be as it were bound to him. [429] For if the reprobate, who are the bond-slaves of Satan, be carried not only willingly, but also greedily, through his motion, [430] how much more ought this voluntary bondage or service to be in the children of God?

23. But that the Holy Ghost. I do not understand this of secret oracles, but of those foretellings which he heard everywhere of the prophets. And this speech hath greater dignity to set forth the prophecies, than if the men themselves which spake were called and cited to be witnesses. For by this means the word of God hath his [its] authority, when we confess that the Spirit of God is the author thereof, though the ministers be men. Now, forasmuch as the same Spirit, which foretelleth Paul of bonds and tribulations, doth also hold him fast bound that he cannot refuse to submit himself unto him, by this we learn, that what dangers soever hang over our heads, we are not thereby acquitted, but that we must obey the commandments of God, and follow his calling. In vain, therefore, do those men flatter themselves, who will do good so long as they be free from molestation, and may make discommodities, damages, and dangers of death, sufficient excuses.

24. I care not. All the godly must be so framed in their minds, and chiefly the ministers of the Word, that, setting all things apart, they make haste to obey God. The life is, indeed, a more excellent gift than that it ought to be neglected; to wit, seeing we be therein created after the image of God, to the end we may think upon that blessed immortality which is laid up for us in heaven, in which the Lord doth now by diverse testimonies and tokens show himself to be our Father.

But because it is ordained to be unto us as a race, we must always hasten unto the mark, and overcome all hindrances, lest any thing hinder or stay us in our course, For it is a filthy thing for us to be so holden with a blind desire to live, that we lose the causes of life for life itself; and this do the words of Paul express. For he doth not simply set light by his life; but he doth forget the respect thereof, that he may finish his course; that he may fulfill the ministry which he hath received of Christ, as if he should say that he is not desirous to live, save only that he may satisfy the calling of God; and that, therefore, it shall be no grief to him to lose his life, so that he may come by death unto the goal of the function prescribed to him by God.

And we must note that which he saith, with joy, for his meaning is, that this is taken from the faithful by no sorrow or grief, but that they both. live and die to the Lord. For the joy of a good conscience is more deeply and surely laid up, than that it can be taken away by any external trouble, or any sorrow of the flesh; it triumpheth more joyfully than that it can be oppressed. Also, we must note the definition of his course; to wit, that it is the ministry received of the Lord. Paul doth indeed speak of himself; yet, by his own example, he teacheth that all those go astray who have not God to be the governor of their course. Whereupon it followeth that his calling is unto every one of us a rule of good life. Neither can we be otherwise persuaded that the Lord alloweth that which we do, unless our life be framed and ordered according to his will, which certainly is required, especially in the ministers of the word, that they take nothing in hand unless they have Christ for their author. Neither is it to be doubted but that Paul, in giving his apostleship this mark, (as he useth to do very often) doth confirm the credit thereof. He calleth it the gospel of the grace of God, of the effect or end, notwithstanding this is a title of rare commendation, that, by the gospel, salvation and the grace of God are brought unto us. For it is very expedient for us to know that God is found there to be merciful and favorable.

25. And, behold, now I know. He doth now utter that plainly which he had insinuated covertly. And we said that he did put them out of hope of his return, to the end he might more deeply imprint in their minds his exhortations. For we know what great force the words and speeches of men have which are uttered at their departure or death. Also, he would have them beware by this forewarning, that they do not depend upon his presence, and so their faith should faint through wearisomeness. The doctrine of the gospel is called the kingdom of God now again, which doth begin the kingdom of God in this world, by renewing men after the image of God, until it be made perfect at length in the last resurrection,

26. Wherefore I take you to record. It is all one as if he had said, I call you to witness, or I call you to bear witness before God and his angels. And this doth he not so much for his own cause, as that he may prescribe unto them their duty with greater authority. Furthermore, this place containeth a brief sum of teaching rightly and well, and it exhorteth the teachers themselves, vehemently and sharply, that they be diligent in their function. What order must pastors then keep in teaching? First, let them not esteem at their pleasure what is profitable to be uttered and what to be omitted; but let them leave that to God alone to be ordered at his pleasure. So shall it come to pass that the inventions of men shall have none entrance into the Church of God. Again, mortal man shall not be so bold as to mangle the Scripture and to pull it in pieces, that he may diminish [431] this or that at his pleasure, that he may obscure something and suppress many things; but shall deliver whatsoever is revealed in the Scripture, though wisely and seasonably for the edifying of the people, yet plainly and without guile, as becometh a faithful and true interpreter of God. I said that wisdom must be used, because we must always have respect unto profit, so there be no subtilty used, wherein many take too great delight, when as they turn and wrest the word of God unto their methods, and forge to us a certain kind of philosophy mixed of the gospel and their own inventions; namely, because this mixture is more delectable. Thence have we free will, thence the deserts of works, thence the denial of the providence and free election of God. And that which we said even now is to be noted, that the counsel of God, whereof Paul maketh mention, is included in his word, and that it is to he sought nowhere else.

For many things are kept from us in this life, the perfect and full manifestation whereof is deferred until that day, wherein we shall see God as he is, with new eyes, face to face (1 Corinthians 13:12). Therefore, those do set forth the will of God who interpret the Scriptures faithfully, and out of them instruct the people in the faith, in the fear of God, and in all exercises of godliness. And, as we said of late, that those are condemned by this sentence, who, disputing philosophically, lest they should teach anything which is removed from the common sense of men, and therefore odious, do corrupt with their leaven the purity of the Scripture; so, both sharply and sore, doth Paul thunder against them, who, for fear of the cross and persecution, do speak only doubtfully and darkly. [432]

I am clean from the blood. I do not doubt but that he had respect unto the place of Ezekiel, where God denounceth that his prophet shall be guilty of the blood of the wicked unless he exhort them unto repentance (Ezekiel 3:18, 20). For upon this condition doth he appoint pastors over his Church, that if anything perish through their negligence, an account may be required at their hands; yea, that unless they show the way of salvation without guile and crooks, the destruction of those who go astray may be imputed unto them. Those men must needs be wonderful dull whom such a sharp threatening cannot awake. Wherefore the epicurish impiety of the Popish clergy doth the more bewray itself, where, though they craik and brag [433] of their honorable titles, yet they think no more upon giving of an account for so many souls which perish, than if there sat no Judge in heaven, neither is their ungodliness any whit less filthy before the whole world, in that being given only to devour sheep, [434] they usurp the name of pastors. Furthermore, the Lord showeth how dear souls be to him, seeing that he doth so sharply punish the pastor's sluggishness for their destruction; but we see what small account many men make of their own salvation, for which even God himself doth vouchsafe to be careful.

Footnotes:

[426] "Non quod enthousiasmo correptus fuerit," not that he was so enraptured.

[427] "Spoute vel plaeide," calmly or spontaneously.

[428] "Impulsus," impulses.

[429] "Nec tamen violenter trahamur," and yet be not violently dragged, omitted.

[430] "Ad ejus impulsum," as he impels them.

[431] "Delibet," sip at.

[432] "Aenigmatice," enigmatitally.

[433] Make loud boast.

[434] "Quod deglutiendis tantum ovibus intenti," in that being only intent on devouring the sheep.

28. Therefore, take heed to yourselves, and to all the flock, wherein the Holy Ghost hath made you overseers, to govern the Church of God, which he hath purchased with his blood. 29. For I know this, that after my departure grievous wolves will enter in among you, not sparing the flock. 30. And of your own selves shall arise men, speaking perverse things, that they may draw disciples after them. 31. For which cause watch ye, remembering that by the space of three years I ceased not night and day to warn every one of you with tears. 32. And now, brethren, I commend you to God, and to the word of his grace, who is able to build farther, and to give you an inheritance among all those who are sanctified.

28. Take heed, therefore. He doth now apply his speech unto them, and by many reasons showeth that they must watch diligently, and that he is not so careful but because necessity doth so require. The first reason is, because they be bound to the flock over which they be set. The second, because they were called unto this function not by mortal man, but by the Holy Ghost. The third, because it is no small honor to govern the Church of God. The fourth, because the Lord did declare by an evident testimony what account he doth make of the Church, seeing that he hath redeemed it with his blood. As touching the first, he doth not only command them to take heed to the flock, but first to themselves. For that man will never be careful for the salvation of other men who will neglect his own. And in vain shall that man prick forward other to live godlily, who will himself show no desire of godliness. Yea, that man will not take pains with his flock who forgetteth himself, seeing he is a part of the flock. Therefore, to the end they may be careful for the flock to them committed, Paul commandeth and warneth that every one of them keep himself in the fear of God. For by this means it should come to pass, that every one should be as faithful towards his flock as he ought. For we said that Paul reasoneth from their calling, that they be bound to take pains in the Church of God, whereof they have the government. As if he should say, that they may not do whatsoever they like best, neither are they free after they be made pastors, but they be bound publicly to all the flock.

The Holy Ghost hath made you overseers. By the very word he putteth them in mind, that they be placed, as it were, in a watch-tower, that they may watch for the common safety of all men. But Paul standeth principally upon this, that they were not appointed by men, but the charge of the Church was committed unto them by God. For which cause they must be the more diligent and careful, because they must give a straight account before that high seat of judgment. For the more excellent the dignity of that Lord and Master whom we serve is, the more reverence do we give him naturally, and the reverence itself doth sharpen our study and diligence.

Moreover, though the Lord would have ministers of the word chosen from the beginning by the voices [suffrages] of men, yet doth he always challenge the government of the Church to himself, not only to the end we may acknowledge him to be the only governor thereof, but also know that the incomparable treasure of salvation doth come from him alone. For he is robbed of his glory if we think that the gospel is brought unto us, either by chance or by the will of men, or their industry. But this doth Paul attribute peculiarly to the Spirit, by whom God doth govern his Church, and who is to every man a secret witness of his calling in his own conscience.

Concerning the word overseer or bishop, we must briefly note this, that Paul calleth all the elders of Ephesus by this name, as well one as other. [435] Whence we gather, that according to the use of the Scripture bishops differ nothing from elders. But that it came to pass through vice and corruption, that those who were chief in every city began to be called bishops. I call it corruption, not because it is evil that some one man should be chief in every college or company; but because this boldness is intolerable, when men, by wresting the names of the Scripture unto their custom, doubt not to change the tongue of the Holy Ghost.

To govern the Church. The Greek word poimainein doth signify to feed. But by a fit similitude it is translated unto every kind of government. And we have said that this is the third argument drawn from the excellency of the function; as the same Paul telleth Timotheus elsewhere, that he take heed and see how he ought to behave himself in the house of God, which is the Church of the living God, the pillar and ground of truth. As if he should say, that there is no time to be idle in such a weighty calling, and that those are less excusable whom God hath made stewards of his family, the higher that degree of honor is, unless they be correspondent to so great dignity, that is, unless they do their duty diligently. Now, if bishops or overseers be made by the Holy Ghost, to the end they may feed the Church, the hierarchy of Papistry is ridiculous, wherein bishops being proud of their (painted sheath and) vain title, do not so much as once meddle with the function of teaching, no, not for fashion's sake.

Which he hath purchased. The four reasons, whereby Paul doth carefully prick forward the pastors to do their duty diligently, because the Lord hath given no small pledge of his love toward the Church in shedding his own blood for it. Whereby it appeareth how precious it is to him; and surely there is nothing which ought more vehemently to urge pastors to do their duty joyfully, than if they consider that the price of the blood of Christ is committed to them. For hereupon it followeth, that unless they take pains in the Church, the lost souls are not only imputed to them, but they be also guilty of sacrilege, because they have profaned the holy blood of the Son of God, and have made the redemption gotten by him to be of none effect, so much as in them lieth. And this is a most cruel offense, if, through our sluggishness, the death of Christ do not only become vile or base, but the fruit thereof be also abolished and perish; and it is said that God hath purchased the Church, to the end we may know that he would have it remain wholly to himself, because it is meet and right that he possess those whom he hath redeemed.

Notwithstanding, we must also remember, that all mankind are the bond-slaves of Satan until Christ set us free from his tyranny, gathering us into the inheritance of his Father.

But because the speech which Paul useth seemeth to be somewhat hard, we must see in what sense he saith that God purchased the Church with his blood. For nothing is more absurd than to feign or imagine God to be mortal or to have a body. But in this speech he commendeth the unity of person in Christ; for because there be distinct natures in Christ, the Scripture cloth sometimes recite that apart by itself which is proper to either. But when it setteth God before us made manifest in the flesh, it doth not separate the human nature from the Godhead. Notwithstanding, because again two natures are so united in Christ, that they make one person, that is improperly translated sometimes unto the one, which doth truly and in deed belong to the other, as in this place Paul doth attribute blood to God; because the man Jesus Christ, who shed his blood for us, was also God. This manner of speaking is caned, of the old writers, communicatio idiomatum, because the property of the one nature is applied to the other. And I said that by this means is manifestly expressed one person of Christ, lest we imagine him to be double, which Nestorius did in times past attempt; and yet for all this we must not imagine a confusion of the two natures which Eutychus went about to bring in, or which the Spanish dog, Servetus, hath at this time invented, who maketh the Godhead of Christ nothing else but a form or image of the human nature, which he dreameth to have always shined in God.

29. For I know. Paul doth now exhort the Ephesians to watch diligently, by the necessity, which is a most sharp prick. For he saith that "grievous wolves are ready to invade the sheepfold." This is a thing always incident to the Church to be hated of wolves. Wherefore, there is no time to sleep. But the more and the more hurtful those be who break in, the more watchful must the pastors be. For God doth sometimes release some part of trouble, that the flock may be fed quietly and peaceably; and as when the weather is fair and clear, the sheep are fed more safely in the fields, and there is more danger when the air is cloudy and dark; so the Church of God hath sometimes some fair weather granted to it. After that cometh a troublesome time, which is more fit for the subtilty [436] of wolves. Therefore, Paul doth mean, that it standeth them upon to be more watchful than they have been hitherto, because greater dangers hang over their heads. But the question is, how Paul knew this? First, we need not doubt of this, but that his presence was of great force to drive away wolves; and no marvel, if the power of the Spirit, which shineth in the ministers of Christ, do bridle the wicked so that they dare not utter their poison; yea, if that heavenly light do drive away much darkness of Satan. Therefore, seeing that Paul did know that the malice of Satan was kept under for a time by his industry, he doth easily foretell what will happen after his departure, though it be likely he was certified by the Lord, through the spirit of prophecy, that others might be admonished by him, as we see it came to pass. Howsoever it be, so often as faithful pastors go away, let us learn that we must beware of wolves, whom they can hardly drive from the sheep-cots, though they watch most narrowly.

30. Of your ownselves shall arise. This amplifieth the grievousness of the evil, because there be some wolves within, and so hiding themselves under the title of pastors, [which] do wait for some opportunity wherein they may do hurt. Also, he declareth what danger these wolves do threaten, to wit, the scattering abroad of the flock, when the Church is drawn away from the unity of faith, and is divided into sects. Neither are all those wolves who do not their duty as they ought, but there be oftentimes hirelings, a kind of men not so hurtful as the other. But the corruption of doctrine is a most deadly plague to the sheep. Now, in the third place, the fountain and beginning of this evil is noted, because they will draw disciples after them. Therefore, ambition is the mother of all heresies. For the sincerity of the word of God doth then flourish when the pastors join hand in hand to bring disciples unto Christ, because this alone is the sound state of the Church, that he be heard alone; [437] wherefore, both the doctrine of salvation must needs be perverted, and also the safety of the flock must needs go to nought, where men be desirous of mastership. And as this place teacheth that almost all corruptions of doctrine flow from the pride of men, so we learn again out of the same that it cannot otherwise be, but that ambitious men will turn away from right purity, and corrupt the word of God. For seeing that the pure and sincere handling of the Scripture tendeth to this end, that Christ alone may have the preeminence, and that men can challenge nothing to themselves, but they shall take so much from the glory of Christ, it followeth that those are corrupters of sound doctrine who are addicted to themselves, and study to advance their own glory, which doth only darken Christ. Which thing the Lord doth confirm in the seventh of John (John 7:18). Furthermore, by the word arise which he useth, he signifieth that those wolves do nourish secret destruction until they may have some opportunity offered to break out.

And this place doth very well prevent an horrible stumbling-block and offense which Satan hath always cast in to trouble weak consciences. If external and professed enemies do resist the gospel, this doth not so much hurt to the Church, [438] as if inward enemies issue out of the bosom of the Church, which at a sudden blow to the field, [439] or which unfaithfully provoke the people to fall away; and yet God hath from the beginning exercised his Church with this temptation, and now doth exercise it. Wherefore, let our faith be fortified with this defense that it fail not, if at any time it so fall out that pastors begin to rage like wolves. He saith they shall be "grievous wolves", that he may the more terrify them; secondly, they shall be authors of wicked opinions, and that to the end they may draw disciples after them, because it cannot almost otherwise be but that ambition will corrupt the purity of the gospel.

By this it appeareth also how frivolous and vain the brag of the Papists is touching their continual succession. For seeing we can easily show that these horned beasts are nothing less than that which they will be thought to be, being always convicted, they fly unto this fortress, that they succeed the apostles by a continual course. [440] As if these did not also succeed them, of whom Paul willeth to take heed. [441] Therefore, seeing that God, either to prove the constancy of his [people], or in his just judgment doth oftentimes suffer wolves to rage under the person of pastors, the authority doth not consist in the name and place alone, neither is succession anything worth unless faith and integrity be joined therewithal. But and if the Papists object that they cannot be called wolves, one word of Paul shall be as a touchstone to prove whether this be so or no, that they may (saith he) draw disciples after them. And to what end tendeth all Popish religion, save only that men's lust and pleasure may reign instead of God's word? But Christ hath no disciples where he is not counted the only master.

31. For which cause, watch. Paul doth again exhort them unto diligence by his own example, though he doth join therewithal fear of danger, as if he should say that they have need of great attention to beware; and that it is an unseemly thing that they should be wearied who had seen his singular [442] patience by the space of three years. Also, he speaketh of his tears, which did add no small efficacy to his exhortations. Whereas he saith that he admonished every one, it may be referred as well unto the common people as unto the elders. For because he was determined to speak such things as should be common to the whole Church, he speaketh as if the whole body were present. Nevertheless, if any had rather restrain it unto the order of the pastors, the meaning shall be this, that their studies must be kindled, not only with this speech which he now maketh, but that it is meet that they remember those often exhortations which he did continually beat in [443] by the space of three years, and that with many tears. Yet it seemeth to me to be more likely that he speaketh of all in general.

32. I commend you to God. He useth a prayer which, in an oration serving to move the hearers greatly, ought not to be counted absurd. For he did not pass for dividing his sermon into parts as the Rhetoricians use to do, seeing no words were sufficient to express the vehemency of the affections wherewith he was inflamed. He had intreated already of great matters and weighty, which did far exceed man's ability.

Therefore, he turneth himself unto prayer, and by little and little draweth toward an end of his speech, though it be rather an expressing of a desire than a direct prayer; as if he should have said, that they be unable to bear so great a burthen; but he doth wish to them new help from heaven, whereto they may trust and overcome all temptations. And it is not to be doubted, though he speak unto the pastors alone, but that he doth also comprehend the whole Church. First, he commendeth them to God; secondly, to the word of his grace. Notwithstanding, it is all one commendation; but Paul meant to express the means whereby the Lord doth defend the salvation of his, which (as Peter saith) is kept by faith, (1 Peter 1:5) and the means of this keeping dependeth upon the word, lest it come in hazard amidst so many dangers. And it is very expedient for us to know how God will keep us. For because his majesty is hid from us, until we come unto him by his word, we look to and fro, being in doubt.

Therefore, so soon as he receiveth us to be kept, he maketh his word the instrument to keep our salvation, in which sense, he addeth the adjunct "grace," (for the genitive case, after the manner of the Hebrews, doth signify an effect) to the end the faithful might the more safely rest in the word, where God doth show forth his favor. This exposition is plain and apt; for whereas some understand it of Christ, it is too much racked.

Who is able to build farther. The participle, dunamenos, [444] is to be referred unto God, not unto his word. And this consolation is added for this cause, lest they faint through the feeling of their infirmities. For so long as we be environed with the infirmities of the flesh, we be like to an house whose foundation is laid. [445] All the godly must be grounded indeed in Christ, but their faith is far from being perfect. Yea, though the foundation continue stable and sure, yet some parts of the building be like to fall and quail. [446] Wherefore, there is great need both of continual building, and also now and then new props and stays be necessary. Nevertheless, Paul saith that "we must not faint," because the Lord will not leave his work unfinished; as he doth likewise teach in the first chapter to the Philippians,

"He which hath begun a good work in you will perform it until the day of the Lord,"
(Philippians 1:6).

Whereto that of the Psalm (Psalm 138:8) answereth,

"Thou wilt not forsake the work of our [thy] hands."

That which is added immediately concerning the inheritance of life appertaineth unto the very enjoying of life. So soon as Christ hath appeared to us, [447] we pass indeed from death to life; and faith is an entrance into the kingdom of heaven; neither is the Spirit of adoption given to us in vain; but Paul promiseth in this place to the faithful a continual increase of grace until they see the possession of the inheritance whereunto they have been called, which is now laid up for them in heaven. He calleth it "the power of God", not as we use to imagine it, without effect, but which is commonly called actual. For the faithful must so lay hold upon it, that they may have it ready, like to a shield, or buckler, to hold up against all assaults of Satan. As the Scripture doth teach that we have aid enough in the power of God, so let us remember that none are strong in the Lord save those who, abandoning all hope and confidence of their own free will, trust and lean to him, who, as Paul saith very well, is able to build farther.

Footnotes:

[435] "Indifferenter," indifferently.

[436] "Insidiis," the snares.

[437] "Unus Magister," as the only Master.

[438] "Minus hoc consternat pias mentes," this does less alarm pious minds.

[439] "Classicum caught," blow the trumpet.

[440] "Continua serie," in an unbroken series.

[441] "Cavendum... admonet," admonishes us to beware.

[442] "Infractam," unbroken.

[443] "Assidue inculcaverat," had assiduously inculcated.

[444] "Quo utitur Paulus," which Paul uses.

[445] "Inchoato aedificio," to a commenced building.

[446] "Nutant," nod, totter.

[447] "Nobis affulsit," hath shone upon us.

33. I have desired no man's silver, or gold, or raiment. 34. Yea, ye yourselves know how that these hands have ministered to my necessity, and to those which were with me. 35. I have showed you all things, that so laboring you must receive the weak, and remember the words of the Lord Jesus; because he said, It is a blessed thing rather to give than take. 36. And when he had thus spoken, he kneeled down, and prayed with them all. 37. And there arose great weeping among them all; and, falling upon Paul's neck, they kissed him, 38. Sorrowing most for the words which he spake, that they should see his face no more. And they brought him to the ship.

33. I have not. As he showed of late what an hurtful plague ambition is; so now he showeth that they must beware of covetousness, [avarice] and he maketh himself an example again, even in this point, that he did covet no man's goods; but did rather get his living with the work of his hands. Not that it was sufficient to find him without some help, but because in applying his handy-work, he spared the churches, that he might not be too chargeable to them, so much as in him lay. We must note, that he doth not only deny that he did take anything violently, as hungry fellows do importunately wring out preys oftentimes, but also he affirmeth that he was clean from all wicked desire. Whence we gather, that no man can be a good minister of the word, but he must also contemn money. And surely we see that nothing is more common, than that those corrupt the word of God, to win the favor of men, who are altogether filthily given to get gain. Which vice Paul doth sharply condemn in bishops elsewhere, (1 Timothy 3:3).

34. Yea, ye know He doth not, in these words, precisely set down a law which all the ministers of the word must needs keep; for he did not behave himself so loftily and lordlike, that he did take that away which the Lord had granted to his servants, but doth rather in many places maintain their right, which is, that they be maintained with that which is common, Matthew 10:10; 1 Corinthians 9:14; Galatians 6:6; 1 Timothy 5:17; Philippians 4:10, 16; 2 Corinthians 11:8. Whereunto belongeth that, that he suffered many churches to minister unto him food and raiment. Neither did he only freely receive wages for the work which he did in any place of those who were there, but when he was in necessity at Corinth, he saith that he robbed other churches to relieve his poverty. Therefore, he doth not simply command pastors to maintain their life with their handy-work, but immediately after he declareth how far forth he exhorteth them to follow his example. Those men of Corinth did not deny him that which was due to him; [448] but seeing that the false apostles did boast that they did their work freely, and get thereby praise among the people; Paul would not be behind them in this point, nor give them any occasion to accuse him falsely; as he himself affirmeth (1 Corinthians 9:15, and 2 Corinthians 11:10). Therefore, he warneth that there be no stumbling-block laid in the way of the weak, and that their faith be not overthrown. For to receive the weak, importeth as much as somewhat to bear with their rudeness and simplicity, as it is (Romans 14:1).

And to remember. We read this sentence in no place word for word; but the Evangelists have other not much unlike this, out of which Paul might gather this. Again, we know that all the sayings of Christ were not written; and he repeateth that general doctrine of the contempt of money; whereof this is a true token, when a man is more bent to give than to take. Neither did Christ speak only politicly, [449] as if those who are liberal are therefore blessed, because they bind other men unto them with their benefits, and it is a kind of bondage to owe anything; but he had respect unto an higher thing, because, he which giveth to the poor lendeth unto the Lord, (Proverbs 19:17) that those be faithful and good stewards of God, who impart to their brethren some of that plenty which they have lent them; that men draw nearer unto God in nothing than in liberality. We do also read these titles of liberality in profane authors; and a good part of the world confess that these things are true, but they consent (as it is in the proverb) with ass's ears. For the common life doth show how few be persuaded that nothing ought more to be wished, than that we bestow our goods to help our brethren. For which cause the disciples of Christ must more studiously think upon this felicity, that abstaining so much as in them lieth, from that which is another man's, they accustom themselves to give. And yet they must not do this with an haughty heart, as if it were a miserable thing for them to be in any man's danger; [450] either through ambition, that they may bind other men to them; but only that they may exercise themselves willingly in the duties of love, and by this means make known the grace of their adoption.

36. And kneeling down. The inward affection is indeed the chiefest thing in prayer; yet the external signs, as kneeling, uncovering of the head, lifting up of the hands, have a double use; the first is, that we exercise all our members to the glory and worship of God; secondly, that by this exercise our sluggishness may be awakened, as it were. There is also a third use in solemn and public prayer, because the children of God do by this means make profession of their godliness, and one of them doth provoke another unto the reverence of God. And, as the lifting up of the hands is a token of boldness [451] and of an earnest desire, so, to testify our humility, we fall down upon our knees. But he sealeth up and concludeth that sermon which he made before with prayer; because we can hope for no profit of our doctrine, save only from the blessing of God. Wherefore, if we be desirous to do any good by teaching, admonishing, and exhorting, let us always end after this sort; to wit, with prayer.

37. Great weeping. No marvel if all the godly did entirely love this holy man. for it had been a point of too gross unthankfulness to despise him whom the Lord had so beautified with so many excellent gifts. And the chief cause of their weeping was, as Luke noteth, because they should see him no more. For they did bewail their own condition, and the condition of all the whole church of Asia, not in vain, which they saw to be deprived of an inestimable treasure. And when the Spirit commendeth their tears by the mouth of Luke, as witnesses of sincere godliness, he condemneth the rashness of those who require at the hands of the faithful hard and cruel constancy. For that is false whereof they dream that those affections proceed only of corruption, which we have naturally from God. Wherefore, the perfection of the faithful consisteth not in this, that they put off all affections; but that they be moved therewith only for just causes, and that they may moderate the same.

Footnotes:

[448] "Non negabant illi Corinthii debitam mercedem," those Corinthians did not deny that hire was due to him.

[449] "Politice," of what was politic.

[450] "Ipsos cuiquam esse obnoxios," that they themselves should be subjected (under obligation) to any one.

[451] "Fiduciae," confidence.