Commentary on Acts, Part 2 · Chapter 20
CHAP. XX.
1 AND after the tumult was ceaſed, when Paul had called vntounto him the diſciples, and had imbraced them, he tooke his iourney that hee might goe into Macedonia.
2 And when he had walked through thoſe partes, and had with much ſpeech exhorted them, he came into Grecia.
3 And when he had ſpent three monethes there, when the Iewes laid in wait for him as he was about to looſe into Syria: he purpoſed to returne through Macedonia.
4 And there accompanied him vntounto Aſia, Sopater of Berrhea: and of the Theſſalonians, Ariſtarchus and Secundus, and Caius of Derbie, and Timotheus: and of Aſia, Tichichus and Trophimus.
5 When theſe were gone before, they ſtayed for vsus at Troas.
6 And we ſailed away after the day of ſweet bread from Philippi, and came to them to Troas within fiue dayes, where we ſtaied ſeuen daies.
1 Luke declareth in this chapter how Paul looſing from Aſia, did againe croſſe the Seas to goe to Ieruſalem. And though whatſoeuer is written in this narration bee worthie of moſt diligent meditation and marking: yet doth it need no long expoſition. It appeareth that the church was preſerued in ſaftie by the wonderfull power of God amidſt thoſe troubleſome tumults. The church of Epheſus was as yet ſlender & weake: the faithfull hauing had experience of a ſodaine motion once, might for iuſt cauſes feare, leaſt like ſtormes ſhould euer now and then ariſe. We need not doubt that Paul did with much ado depart from thē: yet becauſe greater neceſſitie doth draw him vntounto another place, hee is enforced to leaue his ſonnes who were lately begotten and had as yet ſcarce eſcaped ſhipwracke, in the midſt of the raging Sea. As for them though they be very loth to forgo Paul, yet leaſt they do iniurie to other churches, they do not keepe him back nor ſtay him. So that wee ſee that they were not wedded to themſelues, but that they were carefull for the kingdome of Chriſt, that they might prouide as well for their brethren as for themſelues. We muſt diligently note theſe examples, that one of vsus may ſtudie to help another in this miſerable diſpearſing: but if it ſo fall out at any time that we be bereft of profitable helps, let vsus not dout nor wauer, knowing that God doth hold the helme of our ſhip. And we muſt alſo note this that Paul doth not depart vntill he hauehave ſaluted the Brethren, but doth rather ſtrengthen them at his departure. As Luke ſayeth ſtraightway of the Macedonians, that Paul exhorted them with many wordes: that is not ouerfieldes, as if it were ſufficient to put them onelyonly in minde of their dutie: but as he commaundeth els where that others ſhoulde doe, hee vrged importunately and beate in throughly, things which were needfull to bee knowen: that they might neuer bee forgotten.
2. Tim. 4.2.3 Becauſe the Iewes laid wait for him. The Lord did exerciſe his ſeruant ſo diuerſly and continually, that hee ſet before vsus in him an example of moſt excellēt conſtancy. It is not ſufficiēt for him to be wearied with the labour and trouble of a long and weriſome iourney, vnles he be alſo brought in danger of his life by thoſe which lay in waite for him. Let all the ſeruants of Chriſte ſet this mirrour before their eyes, that they may neuer faint through the weariſomnes of ſtraits. Notwithſtanding when Paul doth iourney another way that he may auoid their laying in wait, he ſheweth that we muſt hauehave regard of our life ſo farre foorth, that wee throw not our ſelues headlong into the midſt of dāgers. And thoſe who accompanie him, giuegive no ſmal teſtimonie of their godlines: and we ſee how precious his life was to the faithful, when as a great many beeyng choſen out of diuers countries to be his companions, do for his ſake take a hard & ſharp iourney, not without great charges. Luke ſaith that Paul tarried at Philippos ſo long as the daies of vnleauened bread did laſt, bicauſe he had at that time better opportunitie offered to teach. And for as much as it was vnknown as yet that the law was diſanulled, it ſtoode him vpō to beware leaſt by neglecting the feaſt day, he ſhuld be thought among the rude to be a contemner of God. Though for mine owne part I thinke that he ſought principally opportunity to teache, becauſe the Iewes were then more attentiue to learne.
7 And vponupon one day of the Sabbothes when the diſciples were come together to breake bread, Paul diſputed with them, being about to take his iourney on the morrow: and he prolonged his ſpeech vntil midnight.
8 And there were manie lightes in an vpper chamber, where they were gathered together.
9 And a certaine young man named Eutichus ſitting in a window, being fallen into a deepe ſleepe, as Paul diſputed long time, being more ouercome with ſleep, he fel down from the third loft downward, and was taken vp dead.
10 And when Paul came downe, he fel vponupon him, & imbracing him ſaid, Be not yee troubled, for his ſoule is in him.
11 And when he was gone vp, and had broken bread and had eaten, hauing had long conference vntill it was day, he departed.
12 And they brought the boy aliue, and were not a litle comforted.
13 But when we had taken ſhip, we looſed to Aſſon, thence to receiue Paule, for ſo had he appointed, being about to goe by land.
7 And in one day. Either doth he meane the firſt day of the week, which was next after the Sabboth, or els ſome certaine Sabboth. Which latter thing may ſeeme to me more probable: for this cauſe becauſe that daye was more fit for an aſſēbly, according to cuſtome. But ſeeing it is no new matter for the Euangeliſts to put, one, inſteed of the firſt,Mat. 26.1. Luk. 24.1. Ioh. 20.1. according to the cuſtome of the Hebrew tongue, it ſhal very wel agree, that on the morrow after the Sabboth, they came together. Furthermore, it were too cold to expoūd this of any day. For to what end is there mentioned of the Sabboth, ſaue only that he may note the opportunity & choiſe of the time? Alſo it is a likely matter that Paul waited for the ſabboth, that the day before his departure, he might the more eaſily gather al the diſciples into one place, And the zeale of them al is woorth the noting, in that it was no trouble to Paul to teach vntil midnight, though he were ready to take his iourney, neyther were the reſt weary of learning. For he had no other cauſe to continue his ſpeech ſo long ſaue onelyonly the deſire and attentiuenes of his auditory.
To breake bread. Though breaking of bread doth ſometimes ſignifie among the Hebrewes a domeſtical banquet: yet do I expound the ſame of the holie ſupper in this place, being moued with two reaſons. For ſeeing we may eaſily gather by that which foloweth, that ther was no ſmal multitude gathered together there: it is vnlikely that there could any ſupper be prepared in a priuate houſe. Again Luke wil afterward declare that Paul tooke bread, not at ſupper time, but after midnight. Herevnto is added that, that he ſaith not that he tooke meate that he might eate. but that he might onlie taſt. Therefore I thinke thus, that they had appointed a ſolemn day for the celebrating of the holy ſupper of the Lord among themſelues, 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 then he did commonly vſe to doe. That which I ſpake of the great number of men is gathered thence, becauſe there were many lights in the vpper chamber: which was not done for anie pompe or oſtentation, but only for neceſſities ſake. For when there is no need, it is ambition & vanitie which maketh men beſtow coſt. Furthermore it was meet that all the whole place ſhould ſhyne with lights leaſt that holy company might be ſuſpected of ſome wickednes or diſhoneſtie: adde alſo another coniecture, if the chamber had bin emptye, thoſe which were preſent would not hauehave ſuffered Eutichus to ſit vpō a window. For it had bin filthy licenciouſnes in deſpiſing the heauēly doctrin, to depart aſide into a widow, ſeing ther was room inough elſwhere.
9 When he was faln into a deep ſleep. I ſee no cauſe why ſome interpreters ſhuld ſo ſore & ſharply condēn the drouſines of the yong mā, that they ſhould ſay that he was puniſhed for his ſluggiſhnes by death. For what maruell is it, if ſeeing the nighte was ſo farre ſpent, hauing ſtriuen ſo long with ſleepe, he yeelded at length? And whereas againſt his will and otherwiſe then he hoped for, hee was taken and ouercome with deepe ſleepe, we may gueſſe by this that he did not ſettle himſelfe to ſleepe. To ſeeke out a fit place wherein to ſleep, had bin a ſigne of ſluggiſhnes, but to be ouercome with ſleep, ſitting at a window, what other thing is it, but without fault to yeelde to nature? As if a man ſhoulde faint through hunger or too much weariſomnes. Thoſe who being drowned in earthly cares come vntounto the word lothſomly: thoſe who being ful of meate and wine, are thereby brought on ſleepe: thoſe who are vigilant ynough in other matters, but heare the woord as though they did not paſſe for it, ſhalbe iuſtly condemned for drouſines: but Luke doth in plaine words acquit Eutichus, when he ſaith that he fel downe, being ouercome with deepe ſleepe after midnight.
Moreouer, the Lord meāt not only by the ſleep, but alſo by the death of this yong man to awake & ſtir vp the faith of his, that they might more ioyfully receiue Paul his doctrine & might keep it deeply rooted in their minds. It was in deed at the firſt no ſmall temptation, but ſuch as might hauehave ſhaken euen a moſt conſtant man full ſore, for who woulde hauehave thought that Chriſt had bin chiefe gouernor in that company, wherein a miſerable mā through a fal became dead? Who would not rather hauehave thought this to be a ſigne of Gods curſe? But the Lord by applying a remedie, doth forthwith rid the minds of his of all perturbation.
10 He lay downe vponupon him. We know that the Apoſtles in working miracles did ſometimes vſe certaine externall rites, whereby they might giuegive the glorie to God the authour. And nowe whereas Paul doeth ſtretch himſelfe vppon the young man, I thinke it was done to no other end, ſaue onelyonly that he might more ſtirre vp himſelfe vntounto prayer. It is all one as if he ſhould mixe himſelfe with the dead man. And peraduenture this was done for the imitation of Elizeus, of whom the ſacred hiſtorie doth report the ſame thing. Yet the vehemencie of his affection did more moue him, that the emulation of the Prophet. For that ſtretching of himſelfe vponupon him, doeth more prouoke him to craue his life with all his heart, at the handes of the Lorde. So when he embraceth the bodie of the dead man, by this geſture he declared that hee offered it to God to be quickned, and out of the text wee may gather that hee did not depart from imbracing it, vntill he knew that the life was reſtored againe.
Bee yee not troubled. We muſt note that Paul tooke great care principally for this cauſe, leaſt that ſorowfull euent ſhould ſhake the faith of the godlie, and ſhould trouble their mindes. Neuertheleſſe the Lorde did as it were ſeale vp & eſtabliſhe that laſt Sermon which Paul made at Troas, when he ſayeth, that his ſoule is in him, hee doeth not denie that he was dead, becauſe by this meanes he ſhould extinguiſh the glorie of the myracle: but the meaning of theſe wordes is, that his life was reſtored through the grace of God. I doe not reſtraine that which followeth, to wit, that they wer greatly comforted vntounto the ioy 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 gaue them ſuch an excellent teſtimony of his louelove,
13 When wee had taken ſhippe. It is vncertain why Paul did chooſe rather to goe by lande: whether it were becauſe ſayling might be to him troubleſome, or that as he did paſſe by hee might viſite the brethren. I think that hee did then eſchew the ſeas for his healthes ſake. And his curteſie is greately to bee commended, in that he ſpared hys companions. For to what ende did hee ſuffer them to departe, ſaue onelie that hee might eaſe them of the trouble? So that we ſee that they did ſtriue among them ſelues in curteſie and good turnes. They were ready and willing to doe their duetie: but Paul was ſo farre from requiring thinges ſtreitly at their handes, that of his owne accord and curteouſly he did remit thoſe dueties which they were readie to doe: yea ſetting aſide his own cōmodity, he cōmāded them to do that which was for their comfort. It is well knowen that the citie Aſſon is by the deſcribers of countries attributed to Troas. The ſame as Plinie doeth witneſſe was called Appolonia. They ſay that it was a free Citie of the Aetolianes.
14 And when we were come togither at Aſſon, hauing receiued him we came to Mitylenes.
15 And ſailing thence the day following we came ouer against Chios: and on the morrow we arriued at Samos, and hauing tarried at Trogyllium we came to Miletum.
16 For Paul purpoſed to ſaile beyond Epheſus, least he ſhould ſpend the time in Aſia. For he made hast if it were poſſible for him, to keepe the day of Pentecoſt at Ieruſalem.
17 And hauing ſent meſſengers from miletum to Epheſus, he called the Elders of the Church.
18 Who when they were come to him, he ſaid vntounto them, Yee know from the firſt day wherein I entred into Aſia, how I hauehave bin with you at all ſeaſons.
19 Seruing the Lord with all humilitie of minde, & with many teares & temptations, which hapned to me by the laying in wait of the Iewes.
20 So that I hauehave kept nothing back which might bee for your profite, but did ſhew to you and teach you publikely and through eueryevery houſe,
21 Teſtifiyng both to the Iewes and Grecians the repentance which is towarde God, and the faith which is toward our Lord Ieſus Chriſt.
16 For Paul purpoſed. It is not to be douted but that he had great & weightie cauſes to make haſt: not that he made ſo great account of the day, but becauſe ſtrangers did thē vſe to come together to Ieruſalē out of al quarters. Foraſmuch as he did hope that he might doe ſom good in ſuch a great aſſembly, he would not foreſlow the opportunitie. Therfore let vsus know that the worſhip of the law was not the cauſe that he made ſo great haſt: but he ſet before his eyes the edifying of the church: partly that he might ſhew to the faithfull that the kingdome of Chriſt was enlarged, partly that if there were any as yet ſtrangers from Chriſt, hee might gaine them: partly that he might ſtoppe the mouthes of the wicked. Notwithſtāding we muſt note, that he did in the meane ſeaſon prouide for other churches. For in ſēding for the elders of Epheſus to Miletum, he ſheweth 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 modeſtie. For they were manie: yet doeth it not irke them to obeye one Apoſtle of Chriſte, whome they knewe to bee indued with ſingular giftes. Moreouer it appereth more plainely by the text, that thoſe are called elders, not which were gray headed, but ſuch as were rulers of the Church. And it is an vſual thing almoſt in all tongues, that thoſe be called elders & fathers, who are appointed to gouern others, though their age be not alwaies according.
18 Yee knowe. Paul in this ſermon ſtandeth principally vponupon this, that he may exhort thoſe paſtours of Epheſus, by his owne example, to doe their duetie faithfully. For that is the true kinde of cenſure, and by this meanes is authority purchaſed to doctrine, whē the teacher preſcribeth nothing, which he himſelfe hath not done in deed before. And it was no vnſeemly thing for Paul to ſpeake of his vertues. There is nothing leſſe tollerable in the ſeruauntes of Chriſt then ambyrion and vanity: but for as much as all men know full well what modeſtie and humility was in the holie man, hee needed not to feare leaſt he ſhoulde incurre the ſuſpition of vayne boaſting: eſpecially ſeeing that beyng inforced by neceſſitie, he did declare his faithfulneſſe and diligence that other might take example thereby. He doth in deede greatly extoll his labours, patience, fortitude, and other vertues, but to what ende? Surely not that he may purchaſe commendation at the hands of his auditory, but that this holy exhortation may pearce more deeply, and may ſticke faſt in their myndes. He did alſo ſhoote at another marke, that his integritie and vprightneſſe in dealing, might ſerue afterward to commende his doctrine. And he citeth eie witneſſes, leaſt he ſeem to ſpeake of things vnknowen. I call thoſe witneſſes who did not only know all things: but had alſo a iudgement which was pure, and corrupt with no affections.
19 Seruing the Lord. He reckoneth vp firſt not onelyonly in what ſtraites he was, but moſt of all his humilitie coupled with contēpt of the world, and rebukes, and other afflictions: as if he ſhould ſay, that he was not honourably receiued or with commendation: but he was conuerſaunt among them vnderunder the contemptible form of the croſſe. And this is no ſmal trial, when we faint not, though we ſee our ſelues troden vnderunder foot by the intollerable pride of the world.
Notwithſtanding we muſt note eueryevery thing more diſtinctly. To ſerue the Lord is taken in this place, not for to woorſhip God in holines and righteouſnes, which is common to all the godlie. But it doth ſignifie to execute a publike function. Therefore Paul doeth not ſpeake of ſome one priuate man: but as one made a miniſter of the Churche. And ſo he doth teſtifie that hee fulfilled the Apoſtleſhip to him committed with humilitie and modeſtie: both becauſe knowing his owne infirmitie, he did miſtruſt himſelfe: and alſo becauſe conſidering the excellencie of his calling, he counted him ſelfe verye vnmeete: and laſtly, becauſe he did willingly ſubmit him ſelfe to beare the reproch of the Croſſe. For this humilitie is ſet both againſt vaine confidence, and alſo hawtineſſe. Secondly, he toucheth his teares, which ſtrifes, diuers aſſaultes of Satan, the rage of wicked men, the inward diſeaſes of the Churche, and offences had made him ſhedde: at length he addeth that hee ledde a fearefull life amiddeſt the layinges in wayte of the Iewes: and he confeſſeth that he was …empted therewith, as hee was not hardened though he did not faint. For he is not aſhamed to confeſſe his infirmitie. His drift is, that thoſe to whom he ſpeaketh may not faint through like tribulations, and that beyng voide of all ambition, they maye doe their duetie carefully and reuerently. And that they may not onelie with a pacient minde ſuffer them ſelues to bee deſpyſed of men, but that they may be caſt downe in them ſelues: becauſe that man can neuer be rightly framed to obey Chriſt, whoſe lookes are loftie, and whoſe heart is proude. And (as men cannot long beare a ſhewe of vertue) to the ende it may appeare manifeſty, that he behaued hym ſelfe ſincerely and from his hearte, he maketh mention of his conſtancie which laſted three yeeres, wherein he had ſtil kept one courſe. Yee knowe (ſayeth hee) howe I hauehave behaued my ſelfe ſince the firſt daye vntill this time. To conclude, this is the true tryall of the ſeruauntes of Chriſte, not to bee chaunged as the tymes change: but to continue like to themſelues, & alwaies to keep a ſtreight courſe.
20 I hauehave kepte backe nothing. He commendeth his faithfulneſſe and diligence in teaching in three reſpectes, that hee inſtructed his ſchollers throughly and perfectly, ſo that he omitted nothing whiche might make for their ſaluation: that beyng not content with generall preaching, he did alſo indeuour to doe eueryevery man good. Thirdly, he reciteth a briefe ſumme of all his whole doctrine, that hee exhorted them vntounto faith in Chriſt and repentaunce. Now for as much as he depaynteth out vntounto vsus a patterne of a faithfull & good Teacher: whoſoeuer they be who are deſirous to prooue their induſtrie to the Lorde, they muſt ſet before their eyes the edifying of the Church: as he commaundeth Timotheus in another place, to conſider what thinges be profitable,1. Tim. 4.7.8. that he may bee inſtaunt in deliuering thoſe thinges. And ſurely the Scripture (according to whoſe rule all manner of teaching muſt be examined, yea which is the onelie method of teaching aright) doth not containe profound ſpeculations, to delight men when they hauehave nothing els to doe; but as the ſame Paul doth teſtifie, it is all profitable to make the man of God perfect. But Paul preſcribeth ſuch a deſire to edifie, that the Paſtour muſt omit nothing, ſo much as in him lieth, which is profitable to be knowen. For they be bad maiſters who doe ſo keepe their ſchollers in the firſte principles,1. Tim. 3.17. that they doe neuer come vntounto the knowledge of the trueth. And ſurely the Lorde doth not teach vsus in his woorde onelie to halfes (as they ſay) but he deliuereth perfect wiſedome and ſuch as is in all pointes abſolute: whereby it appeareth howe impudently thoſe menne boaſt them ſelues to be miniſters of the worde, who doe not onelyonly cloake and foſter the ignoraunce of the people wyth their ſilence, but doe alſo winke at groſſe errours and wicked ſuperſtitions: as at this daye in Papiſtrie, many ſend out ſome ſparkles of ſound doctrine, but they dare not driue away the darkneſſe of ignoraunce, and where as the wicked feare of the fleſh doth hinder them, they pretende that the people is not capable of ſound doctrine.
Indeed I confeſſe that all thinges cannot be taught at one time, and that we muſt imitate Paul his wiſedom, who did apply himſelfe vntounto the capacitie of the ignoraunt. But what moderation is this when they ſuffer the blinde to fal into the ditch, when they leaue myſerable ſoules vnderunder the tyranny of Antichriſt: and whereas they ſee Idolatrie rage, the worſhip of God corrupt, his Lawe broken, and finally all … thinges prophaned, they doe either with ſilence paſſe ouer ſuch filthie confuſion, or elſe they ſhew it vnderunder hand ſparingly and obſcurelie like men that be afraid? Therefore we muſt note Paul his word, when as he ſaith that he kept backe nothing, but did ſhew whatſoeuer things were profitable for the people: for by this wee gather that the pure and free profeſſion of ſounde doctrine is required at the hands of the ſeruants of Chriſt, wherein there muſt be no boughts nor crooks, and that nothing is more vnſeemely in them than oblique inſinuations, and ſuch as are inwrapped in crafty diſſimulation.
Publikelie and through out eueryevery houſe. This is the ſeconde point, that hee did not onelyonly teach all men in the congregation, but alſo eueryevery one priuatly, as euerie mans neceſſitie did require. For Chriſt hath not appointed Paſtours vppon this condition, that they may onelyonly teach the Church in generall in the open pulpit: but that they may take charge of eueryevery particular ſheepe, that they may bring backe to the ſheepefold thoſe which wander and goe aſtray, that they may ſtrengthen thoſe which are diſcouraged and weake, that they may cure the ſick,Eze. 34.4. that they may lift vppe and ſet on foote the feeble: for common doctrine will oftentimes waxe colde, vnleſſe it bee holpen with priuate admonitions.
Wherefore the negligence of thoſe men is inexcuſeable who hauing made one Sermon, as if they had done their task liue all the reſt of their time idlely: as if their voice were ſhut vp within the church walles, ſeing that ſo ſoone as they be departed thence they be dumbe. Alſo diſciples and ſcholers are taught, that if they will be numbred in Chriſtes flocke, they muſt giuegive place to their paſtours, ſo often as they come vntounto them: and that they muſt not refuſe priuate admonitions. For they bee rather Beares then ſheep, who do not vouchſafe to heare the voice of their paſtour vnleſſe he bee in the pulpit: and cannot abide to bee admoniſhed and reproued at home, yea, doe furiouſly refuſe that neceſſarie dutie.
21 Teſtifying both to Iewes. Deſcending nowe vntounto the thyrde poynt, he ſetteth downe the ſumme of this doctrine in a fewe woords, to witte, that he exhorted all menne vntounto faith and repentaunce, as it was ſayde before, that, The Goſpell conſiſteth vponupon theſe two points onelyonly. Whence wee doe alſo gather, wherein the true edifying of the Church, doth properly conſiſt, the care and burthen whereof doeth lie vppon the Paſtours ſhoulders, and wherevnto wee muſt applie all our ſtudie, if wee be deſirous to profite profitably in Gods ſchoole. We hauehave already ſaide, that the woorde of God is profaned, when the readers of the ſame doe occupie themſelues in friuolous queſtions. But to the end we may not reade the ſame wanderingly, we muſt note & aime at this double mark which the Apoſtle ſetteth before vsus. For whoſoeuer he be that turneth vntounto anie other thing, in taking greate paynes, hee ſhall doe nothing elſe but walke in a circuite. By the woorde Teſtifie he expreſſeth greater vehememencie, as if he ſhoulde hauehave ſayde that by …ifying he did commend, that the excuſe of ignorance might not remaine. For he alludeth vntounto the cuſtome vſed in Courts: where teſtifying is vſed to take away all doubt. As men are not onelyonly to be taught, but alſo to be conſtrained, to embrace ſaluation in Chriſt, and to addict themſelues to God to leade a new life. And though he affirme that hee was wanting to none, yet doth he place the Iewes in the firſt place: becauſe as the Lord had preferred them in the degree of honor before the Gentiles, ſo it was meete that Chriſt and his grace ſhoulde bee offered them vntill they ſhould quite fall away.
Repentance toward God. We muſt firſt note the diſtinction of faith and Repentance, which ſome doe falſely and vnskilfully confounde, ſaying that repentance is a part of faith. I grant in deede that they cannot bee ſeperate: becauſe God doth illuminate no man with the Spirit of faith, whom he doth not alſo regenerate vntounto newneſſe of life. Yet they muſt needs be diſtinguiſhed as Paul doth in this place. For Repentance is a turning vntounto God, when wee frame our ſelues and all our life to obey him: but faith is a receiuing of the grace offered vsus in Chriſt. For all religion tendeth to this end that imbracing holineſſe and righteouſnes, we ſerue the Lord purely, alſo that wee ſeeke no part of our ſaluation any where els ſaue only at his hands: and that we ſeek ſaluation in Chriſt aloue. Therefore the doctrine of repentance containeth a rule of good life, it requireth the deniall of our ſelues, the mortifying of our fleſh, and meditating vponupon the heauenly life. But becauſe we be all naturally corrupt, ſtrangers from righteouſneſſe, and turned away from God himſelf: againe, becauſe we flie from God, becauſe we know that he is diſpleaſed with vsus: the meanes as well to obtaine free reconciliation, as newneſſe of life muſt be ſet before vsus. Therefore vnleſſe fath be added, it is in vain to ſpeake of repentance: yea thoſe teachers of repentance, who neglecting faith, ſtand only vponupon the framing of life, & precepts of good works, differ nothing or very little from profane Philoſophers. They teach how men muſt liue, but foraſmuch as they leaue men in their nature, there can no bettering be hoped for thence, vntill they inuite thoſe who are loſt vntounto hope of ſaluation, vntill they quicken the dead, promiſing forgiuenes of ſinnes, vntill they ſhewe that God doth by his free adoption take thoſe for his children, who were before bonſlaues of Satan, vntill they teach that the ſpirit of regeneration muſt be begged at the hāds of the heauenly father, that we muſt draw godlines, righteouſnes, & goodnes from him who is the fountaine of all good things. And herevppon followeth calling vponupon God, which is the chiefeſt thing in the woorſhip 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 vsus, not only that he may be fauorable vntounto vsus, by acquitting vsus of the guiltines of death, by not imputing to vsus our ſinnes: but alſo that by purging the filthineſſe of our fleſhe by his ſpirite, hee may faſhion vsus again after his owne image. He doth not therfore name repentance in the former place, as if it did wholly goe before faith, for as much as a part therof proceedeth from faith, and is and effect thereof: but becauſe the beginning of repentaunce is a preparation vntounto faith. I call the d… ſing of our ſelues the beginning, which doth inforce vsus, after we bee throughly touched with the feare of the wrath of God, to ſeeke ſome remedie.
Faith toward Chriſt. It is not without cauſe that the ſcripture doeth eueryevery where make Chriſt the marke whereat our faith muſt ayme, and as they ſay commonly, ſet him before vsus as the obiect. For the maieſty of God is of it ſelf higher then that men can climb thervnto. Therfore vnleſſe Chriſt come between, al our ſenſes do vaniſh away in ſeeking God. Againe, in as much as he is the iudge of the world, it muſt needes bee that the beholding of him without Chriſt, ſhal make vsus afraid. But God doth not only repreſent himſelf vntounto vsus in Chriſt his image: but alſo refreſh vsus with his fatherly fauour, & by al meanes reſtore vsus to life. For there is no part of our ſaluation, which may not bee found in Chriſt. By the ſacrifice of his death he hath purged our ſins: hee hath ſuffered the puniſhmēt that he might acquit vsus: he hath made vsus clean by his blood: by his obedience he hath appeaſed his fathers wrath: by his reſurrectiō he hath purchaſed righteouſnes for vsus. No maruel therefore if we ſayd, that faith muſt be fixed in the beholding of Chriſt.
22 And behold I goe now bounde in the ſpirit to Ieruſalem, not knowing what things ſhall befall me there.
23 Saue onelyonly that the holy Ghoſt doth witnes throughout eueryevery citie, ſaying that bonds and afflictions are prepared for me.
24 But I care not, neither is my life deare to me, that I maye finiſhe my courſe with ioye, and the miniſtery which I hauehave receiued of the Lord Ieſus to teſtifie the Goſpel of the grace of God.
25 And now behold I know that after this ye ſhall not ſee my face, al you through whom I hauehave gone preaching the kingdome of God.
26 Wherefore I take you to record this daye, that I am cleane from the blood of all men.
27 For I hauehave kepte nothing backe, but hauehave ſhewed you all the counſell of God.
22 And behold. He declareth now more fully to what end hee intreated of his vpright dealing: to wit, becauſe they ſhould neuer ſee him any more. And it was very expedient, that the patterne which was ſet before them by God, of them to be followed, ſhuld be alwayes before their eies, & that they ſhould remember him when he was dead. For we know how readily men degenerate from pure inſtitution. But thought hee deny that he doth know what ſhall befall him at Ieruſalem, yet becauſe hee was taught by many prophecies, that bōds were prepared for him there as if he were now readie to die, he cutteth off ſhortly after the hope of his returne. And yet for all this he is not contrarie to him ſelfe. Hee ſpeaketh doubtfully at the firſt of ſet purpoſe, that hee maye ſoften that which was about to be more hard & bitter: & yet he doth truly affirm, that he knew not as yet the ends & euēts of things: becauſe he had no certain and ſpecial reuelation touching the whole proceſſe.
Bound in the ſpirit. Some expound this that he was bound to the churches, who had committed to him this function to carry almes. Notwithſtanding, I doe rather thinke, that hereby is meant the inward force and motion of the ſpirit: not as thogh he were ſo inſpired, that he was out of his witte: but becauſe being certified of the will of God, he did meekely follow the direction and inſtinct of the ſpirit, euen of his owne accord. Therefore this ſpeech importeth as much as if he ſhoulde hauehave ſaide, I cannot otherwiſe doe, vnleſſe I woulde be ſtubborne and rebellious againſt God, who doth as it were draw me thither, being bounde by his ſpirit. For to the end he may excuſe himſelf of raſhnes, he ſaith that the ſpirite is the authour & guide of his iourney. But woulde to God thoſe brainſick men, who boaſt that the ſpirit doth indite to thē thoſe things which proceed from their own fantaſie, did know the ſpirit as familiarly as did Paul, who doth notwithſtanding not ſay that al his motions and inſtigations are of the ſpirit, but declareth that that fel out in one thing as a ſinguler thing. For men do oftentimes fooliſhly & vnaduiſedly take in hande thoſe things, which they put in practiſe afterwarde ſtoutly, becauſe they be aſhamed of lightnes and vnſtabilitie. And he doth not only meane that he tooke in hand his iourney for a good cauſe which the ſpirit of god ſheweth him: but that it is altogether neceſſary for him, becauſe it is wickednes to reſiſt. Furthermore, let vsus learne by the example of the holy man, not to kick againſt the ſpirit of the Lord, but obediētly to giuegive ouer our ſelues by him to be gouerned, that he may rule vsus at his pleaſure after we be as it were bound to him. For if the reprobate, who are the bōd ſlaues of Satā be carried not only willingly, but alſo greedily through his motion: how much more ought this voluntary bondage, or ſeruice to be in the children of God?
23 But that the holy ghoſt. I do not vnderſtand this of ſecret oracles, but of thoſe foretellings, which he heard eueryevery where of the Prophets. And this ſpeech hath greater dignity to ſet forth the prophecies, then if the men thēſelues, which ſpake, were called & cited to be witneſſes. For by this meanes the word of God hath his authoritie, whē we confeſſe that the ſpirit of God is the author therof: though the miniſters be mē. Now for as much as the ſame ſpirit which foretelleth Paul of bonds & tribulations, doth alſo hold him faſt boūd that he cānot refuſe to ſubmit himſelf vntounto him, by this we learn that what dangers ſo euer hang ouer our heads, we are not therby acquitted, but that we muſt obey the cōmandemēts of god, & folow his calling. In vain therfore do thoſe mē flatter thē ſelues, who wil do good ſo long as they be free from moleſtation, & may make diſcōmodities, damages and dangers of death ſufficient excuſes. 24 I care not. Al the godly muſt be ſo framed in their minds, & chiefly the miniſters of the word, that ſettīg al things apart, they make haſt to obey god. The life is indeed a more excellēt gift, thē that it ought to be neglected: to wit, ſeing we be therin created after the image of god, to the end we may think vpō yt bleſſed immortality which is laid vp for vsus in heauē: in which the lord doth now by diuers teſtimonies & tokēs ſhew himſelf to be our father.
But becauſe it is ordained to be vntounto vsus as a race, we muſt alwa… … ſten vntounto the marke, & ouercome all hinderances, leaſt any thing binder or ſtay vsus in our courſe. For it is a filthy thing for vsus to be ſo holden with a blind deſire to liue, that we looſe the cauſes of life for life it ſelf: & this do the words of Paul expreſſe. For he doeth not ſimplie ſet light by his life: but he doth forget the reſpect thereof, that he may finiſh his courſe: that he may fulfil the miniſtery which he hath receiued of Chriſt: as if he ſhould ſay that he is not deſirous to liue, ſaue onelyonly that he may ſatiſfie the calling of God: and that therefore it ſhall bee no griefe to him to looſe his life, ſo that hee may come by death vntounto the goale of the function preſcribed to him by God. And we muſt note that which he ſaith with ioy, for his meaning is that this is taken from the faithful by no ſorrow or griefe, but that they both liue and die to the Lord. For the ioy of a good cōſcience is more deeply & ſurely laid vp, thā that it can be takē away by any externall troble, or any ſorrow of the fleſh: it triumpheth more ioyfully, than that it can be oppreſſed. Alſo we muſt note the definition of his courſe: to wit, that it is the miniſtery receiued of the Lord. Paul doth in deed ſpeak of himſelf: yet by his own example he teacheth that all thoſe goe aſtray who hauehave not God to be the gouernour of their courſe. Whereupon it followeth that his calling is vntounto eueryevery one of vsus a rule of good life. Neither can we be otherwiſe perſwaded that the Lorde alloweth that which we doe, vnleſſe our life be framed & ordered according to his wil, which certainty is required eſpecially in the miniſters of the worde, that they take nothing in hand vnleſſe they hauehave Chriſt for their authour. Neither is it to be doubted but that Paul in giuing his Apoſtleſhip this mark (as he vſeth 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 ſaluation & the grace of god are brought vntounto vsus. For it is very expedient for vsus to know that god is foūd ther to be merciful & fauorable.
25 And behold now I know. He doeth now vtter that plainely which he had inſinuated couertly. And wee ſaid that he did put them out of hope of his returne, to the end he might more deepely imprint in their minds his exhortations. For we know what great force the words and ſpeeches of men hauehave, which are vttered at their departure or death. Alſo he wold hauehave them beware by this forwarning, that they do not depend vponupon his preſence, & ſo their faith ſhuld faint through weariſomnes. The doctrin of the Goſpel is called the kingdome of God now again, which doth begin the kingdome of god in this world, by renewing men after the image of God, vntill 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 ſaide, I call you to witneſſe, or I call you to beare witneſſe before God and his Angels And this doth he not ſo much for his own cauſe as that he may preſcribe vntounto them their dutie with greater authoritie. Furthermore this place containeth a briefe ſum of teaching rightly and wel, and it exhorteth the teachers thēſelues vehemently & ſharply, that they be diligent in their function. What order muſt Paſtours than keepe in teaching? Firſt …et them not eſteeme at their pleaſure what is profitable to be vttered and what to bee omitted: but let them leaue that to God alone to be ordered at his pleaſure. So ſhal it come to paſſe that the inuentions of men ſhal hauehave none entrance into the Church of God. Againe mortall man ſhall not be ſo bold as to mangle the ſcripture and to pull it in peeces, that he may diminiſh this or that at his pleſure, that he may obſcure ſome thing, and ſuppreſſe many things: but ſhal deliuer whatſoeuer is reuealed in the ſcripture, though wiſely and ſeaſonablie for the edifying of the people, yet plainly and without guile, as becommeth a faithful & true interpreter of God. I ſaid that wiſedome muſt be vſed: becauſe we muſt alwaies hauehave reſpect vntounto profit, ſo there be no ſubtiltie vſed, wherin many take too great delight, when as they turne and wreſt the word of God vntounto their methods, and forge to vsus a certaine kinde of Philoſophie mixed of the Goſpel & their own inuentions: Namely becauſe this mixture is more delectable. Thence hauehave we freewill, thence the deſerts of works, thence the deniall of the prouidence and free election of God. And that which we ſaid euē now is to be noted, that the counſel of god, whereof Paul maketh mention, is included in his word, & that it is to be ſought no where elſe. For many things are kept from vsus in this life, the perfect & full manifeſtation whereof is deferred vntill that day, wherein we ſhall ſee God as he is with new eyes face to face. Therefore thoſe do ſet forth the will of God, who interpreat the ſcriptures faithfully, & out of them inſtruct the people in the faith, in the feare of God, and in all exerciſes of Godlines. And as we ſaid of late, that thoſe are condemned by this ſentence,1. Cor. 13.12. who diſputing philoſophicallie, leaſt they ſhould teach any thing which is remoued from the common ſenſe of men, and therefore odious, do corrupt with their leauen the puritie of the ſcripture: ſo, both ſharply and ſore doth Paul thunder againſt them, who for feare of the croſſe and perſecution do ſpeake onelyonly doubtfully and darkly.
I am cleane from the bloode. I do not doubt but that he had reſpect vntounto the place of Ezechiel:Ezec. 3.18.20. where God denounceth that his prophet ſhall be guiltie of the blood of the wicked vnleſſe he exhort them vntounto repentance. For vponupon this condition doth he appoint paſtors ouer his church, that if any thing periſh through their negligence an account may be required at their hands: yea, that vnleſſe they ſhewe the way of ſaluation without guile and crookes, the deſtruction of thoſe who go aſtray may be imputed vntounto them. Thoſe men muſt needs be wonderful dull whom ſuch a ſharp threatning cannot awake. Wherfore the Epicuriſh impiety of the popiſh cleargie doth the more bewray it ſelfe, where though they crake and bragge of their honorable titles, yet they thinke no more vponupon giuing of an account for ſo many ſoules which periſh, than if there ſate no iudge in heauen, neither is their vngodlines any whit leſſe filthy before the whole world, in that being giuen only to deuour ſheepe, they vſurpe the name of Paſtours. Furthermore the Lord ſheweth how deare ſoules be to him, ſeing that he doth ſo ſharply puniſh the Paſtours ſluggiſhnes, for their deſtruction: but we ſee what ſmall account many men make of their owne ſaluation, for which euen God himſelf doth vouchſafe to be carefull.
28 Therefore take heede to your ſelues and to all the flocke, wherein t… … ghoſt hath made you ouerſeers to gouern the church of God, which he hath purchaſed with his blood.
29 For I know this, that after my departure grieuous wolues wil enter in among you, not ſparing the flocke.
30 And of your owne ſelues ſhall ariſe men, ſpeaking peruerſe things, that they may draw diſciples after them.
31 For which cauſe watch ye, remembring that by the ſpace of three yeres, I ceaſſed not night and day to warne eueryevery one of you with teares.
32 And now brethren I commende you to God and to the worde of his grace, who is able to build farther and to giuegive you an inheritance among all thoſe who are ſanctified.
28 Take heede therefore. He doth now apply his ſpeech vntounto them, & by many reaſons ſheweth 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 flocke ouer which they be ſet. The ſecond, becauſe they were called vntounto this function not by mortall man, but by the holie Ghoſt. The third, becauſe it is no ſmall honor to gouern the Church of God. The fourth, becauſe the Lord did declare by an euident teſtimony, what account he doth make of the church, ſeing that he hath redeemed it with his blood. As touching the firſt, hee doth not onelie commaund them to take heed to the flocke, but firſt to thēſelues. For that man will neuer be carefull for the ſaluation of other men, who will neglect his owne. And in vaine ſhall that man pricke forward other to liue godlily, who will himſelfe ſhewe no deſire of godlineſſe. Yea that man will not take paines with his flocke, who forgetteth himſelfe, ſeing he is a part of the flock. Therfore to the end, they may be careful for the flocke to them committed, Paul cōmandeth & warneth, that eueryevery one of them keep himſelf in the feare of God. For by this meanes it ſhoulde come to paſſe that eueryevery one ſhould be as faithful towards his flocke as he ought. For we ſaid that Paul reaſoneth from their calling, that they be bound to take paines in the church of God, whereof they hauehave the gouernment. As if he ſhould ſay, that they may not do whatſoeuer they like beſt, neither are they free, after they be made paſtours: but they be bound publikely to al the flocke.
The holie Ghoſt hath made you ouerſeers. By the verie woorde he putteth them in minde, that they be placed, as it were in a watche tower, that they may watch for the common ſafetie of all men. But Paul ſtandeth principally vponupon this, that they were not appointed by men, but the charge of the Church was committed vntounto them by God. For which cauſe they muſt be the more diligēt and careful, becauſe they muſt giuegive a ſtraite account before that high ſeat of iudgement. For the more excellent the dignitie of that Lord & maiſter whom we ſerue, is, the more reuerence doe we giuegive him naturally, and the reuerence it ſelfe doth ſharpen our ſtudie and diligence.
Moreouer, though the Lord would hauehave miniſters of the word choſē from …he beginning by the voyces of men, yet doth he alwaies challēge the gouernment of the church to himſelfe, not onelyonly to the end we may acknowledge him to be the only gouernour thereof, but alſo know that the vncōparable treaſure of ſaluatiō, doth come from him alone. For he is robbed of his glorie if we thinke that the goſpel is brought vntounto vsus, either by chance, or by the wil of mē, or their induſtry. But this doth Paul attribute peculiarly to the ſpirit, by whō God doth gouern his church, & who is to eueryevery man a ſecret witnes of his calling, in his owne conſcience. Concerning the word Ouerſeer, or Biſhop, wee muſt briefly note this, that Paul calleth al the elders of Epheſus by this name, as wel one as other. Whence we gather, that according to the vſe of the ſcripture, Biſhops differ nothing frō Elders But that it came to paſſe through vice & corruption, that thoſe who were chief in eueryevery citie, began to be called Biſhops. I cal it corruption, not becauſe it is euil that ſome one man ſhould be chiefe in eueryevery colledge or company: but becauſe this boldnes is intollerable, when men by wreſting the names of the ſcripture vntounto their cuſtome, doubt not to change the tongue of the holy ghoſt.
To gouerne the Church. The Greeke worde Poiemainein doth ſignifie to feede. But by a fitte ſimilitude it is tranſlated vntounto euerie kinde of gouernment. And wee hauehave ſaide that this is the thirde argument drawen from the excellencie of the function: as the ſame Paul telleth Timotheus elſwhere, that he take heed & ſee how he ought to behaue him ſelfe in the houſe of God, which is the church of the liuing God, the pillar & ground of trueth. As if he ſhould ſay, that there is no time to be idle in ſuch a weightie calling, & that thoſe are leſſe excuſable, whō God hath made ſtewards of his family, the higher that degree of honor is, vnleſſe they be correſpondent to ſo great dignity, that is, vnles they do their duty diligently Now if Biſhops or ouerſeers be made by the holy ghoſt, to the end they may feede the church, the Hierarchy of papiſtry is ridiculous, wherin biſhops being proud of their painted ſheath & vain title, do not ſo much as once meddle with the function of teaching, no not for faſhions ſake.
Which he hath purchaſed. The 4. reaſō wherby Paul doth carefully pricke forward the paſtors to do their duty diligētly, bicauſe the lord hath giuē no ſmal pledge of his louelove toward the church, in ſhedding his own blood for it. Wherby it appeareth how precious it is to him: & ſurely ther is nothing which ought more vehemētly to vrge paſtors to do their duty ioifully, then if they conſider, that the price of the blood of Chriſt is committed to thē. For herevpō it foloweth, that vnles they take pains faithfully in the church, the loſt ſoules are not only imputed to thē, but they be alſo guilty of ſacriledge, bicauſe they hauehave profaned the holy blood of the ſonne of God, & hauehave made the redēption gottē by him to bee of none effect, ſo much as in them lieth. And this is a moſt cruel offence, if through our ſluggiſhnes the death of Chriſt do not only become vile or baſe, but the fruit therof be alſo aboliſhed & periſh: and it is ſaid that god hath purchaſed the church, to the end we may know that he wold hauehave it remaine wholly to himſelf, becauſe it is meet & right that he poſſeſſe thoſe whō he hath redeemed.
Notwithſtanding we muſt alſo remember, that all mankind are the bondſlaues of Satan, vntil Chriſt ſet vsus free from his tyranny, gathering vsus into the inheritance of his father. But becauſe the ſpeech which Paul vſeth ſeemeth to be ſomewhat hard, we muſt ſee in what ſenſe he ſaieth that God purchaſed the Church with his bloode. For nothing is more abſurd, than to faigne or imagine God to be mortall or to hauehave a bodie. But in this ſpeech he commendeth the vnitie of perſon in Chriſt: for becauſe there be diſtinct natures in Chriſt, the ſcripture doth ſometimes recite that apart by it ſelf which is proper to either. But when it ſetteth god before vsus made manifeſt in the fleſh, it doth not ſeperate the human nature from the godhead. Notwithſtanding becauſe againe two natures are ſo vnited in Chriſt, that they make one perſon, that is vnproperlie tranſlated ſomtimes vntounto 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 Ieſus Chriſt who ſhed his blood for vsus, was alſo God. This manner of ſpeaking is called of the olde 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: leaſt 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 Eutiches went about to bring in: or which the Spaniſh dogge Seruetus hath at this time inuented, who maketh the godhead of Chriſt nothing elſe but a forme or image of the humain nature, which he dreameth to hauehave alwayes ſhined in God.
29 For I know. Paul doth now exhort the Epheſians to watch diligenly, by the neceſſity which is a moſt ſharp pricke. For he ſaith that grieuous wolues are readie to inuade the ſheepefold. This is a thing alwayes incident to the Church to be hated of wolues. Wherefore there is no time to ſleepe. But the moe and the more hurtfull thoſe be who breake in, the more watchful muſt the Paſtors be. For God doth ſomtimes releaſe ſom part of trouble, that the flocke may be fed quietly and peaceably: and as when the weather is faire & cleare the ſheepe are fed more ſafely in the fields, and there is more danger when the aire is cloudy & darke: ſo the Church of God hath ſomtimes ſome faire weather granted to it, after that commeth a troubleſome time, which is more fit for the ſubtiltie of the wolues. Therefore Paul doth meane, that it ſtandeth them vponupon to be more watchful than they hauehave bin hitherto, becauſe greater dangers hang ouer 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 driue away wolues, & no maruel if the power of the ſpirit which ſhineth in the miniſters of Chriſt do bridle the wicked ſo, that they dare not vtter their poiſon: yea if that heauenly light do driue away much darknes of Satan. Therfore ſeing that Paul did know that the malice of ſatan was kept vnderunder for a time by his induſtry, he doth eaſily foretel what wil happē after his departure, thogh 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 paſſe. Howſoeuer it be, ſo often as faithful Paſtours go away, let vsus learne that we muſt beware of wolues; whom they can hardly driue from the ſheepcoates though they watch moſt narrowly.
30 Of your owne ſelues ſhall ariſe. This amplifieth the grieuouſneſſe of the euill, becauſe there bee ſome wolues within, and ſo hiding themſelues vnderunder the title of Paſtours, do wait for ſome opportunitie wherein they may doe hurt. Alſo he declareth what daunger theſe wolues do threaten, to wit, the ſcattering abroad of the flocke: when the Church is drawne away frō the vnitie of faith, and is diuided into ſects. Neither are all thoſe wolues who doe not their duetie as they ought: but there be oftentimes hyrelings a kinde of men not ſo hurtfull as the other. But the corruption of doctrine is a moſt deadly plague to the ſheepe. Now in the third place the fountaine and beginning of this euill is noted: becauſe they wil draw diſciples after them. Therefore ambition is the mother of all hereſies. For the ſynceritie of the word of God doth then floriſh, when the Paſtors ioine hand in hand to bring diſciples vntounto Chriſt: becauſe this alone is the ſound ſtate of the Church, that he be heard alone: wherefore both the doctrine of ſaluation muſt needs be peruerted, and alſo the ſafetie of the flocke muſt needs goe to nought, where men bee deſirous of maſterſhip. And as this place teacheth that almoſt all corruptions of doctrine flow from the pride of men: ſo we learne againe out of the ſame that it cannot otherwiſe be, but that ambitious men will turne away from right puritie, and corrupt the word of God. For ſeing that the pure and ſincere handling of the ſcripture tendeth to this end, that Chriſt alone may hauehave the preheminence: and that men can chalenge nothing to themſelues, but they ſhal take ſo much from the glory of Chriſt: it followeth that thoſe are corrupters of ſound doctrine, who are addicted to themſelues and ſtudy to aduance their own glory, which doth onelyonly darken Chriſt.Iohn. 7.18. Which thing the Lord himſelf doth confirme in the ſeuenth of Iohn. Furtheremore by the word Ariſe which he vſeth, he ſignifieth that thoſe wolues do nouriſh ſecreat deſtruction, vntil they may hauehave ſome opportunitie offered to breake out. And this place doth very wel preuent an horrible ſtumbling blocke and offence which Satan hath alwayes caſt in to trouble weake conſciences. If externall and profeſſed enimies doe reſiſt the Goſpel, this doeth not ſo much hurt to the Church, as if inwarde enimies iſſue out of the boſome of the Church which at a ſodaine blow to the field, or which vnfaithfully prouoke 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 faile not, if at any time it ſo fal out that Paſtours begin to rage like wolues. He ſaieth they ſhalbe grieuous wolues that he may the more terrifie them: ſecondly they ſhal be authours 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 puritie of the Goſpel. By this it appeareth alſo how friuolous and vaine the bragge of the Papiſts is, touching their continual ſucceſſion. For ſeing we cā eaſily ſhew that theſe horned beaſts are nothing leſſe than that which they will be thought to be: being alwayes conuict, they flie vntounto this fortreſſe, that they ſucceed the Apoſtles by a cōtinual courſe. As if theſe did not alſo ſucceed thē, of whō Paul willeth to take heed. Therfore ſeeing that god, either to proue the conſtancie of his, or in his iuſt iudgement doth oftentimes ſuffer wolues to rage vnderunder the perſon of Paſtours: the authoritie doth not conſiſt in the name and place alone: neither is ſucceſſion any thing worth, vnleſſe faith and integritie be ioyned therewithall. But and if the Papiſts obiect, that they cannot be called wolues, one worde of Paul ſhall bee as a touchſtone to proue whether this be ſo or no: that they may (ſayeth he) drawe Diſciples after them. And to what ende tendeth all popiſh religion ſaue onlie that mens luſt and pleaſure may reigne in ſteed of Gods worde? But Chriſte hath no Diſciples, where hee is not counted the onelyonly maſter.
31 For which cauſe watch. Paul doeth againe exhort them vntounto diligence by his owne example: though hee doth ioyne therewithall feare of daunger: as if he ſhould ſay, that they hauehave need of great attention to beware: and that it is an vnſeemely thing that they ſhould bee wearied, who hauehave ſeene his ſingular patience by the ſpace of three yeeres. Alſo he ſpeaketh of his teares which did adde no ſmal efficacie to his exhortations. Wheras he ſaith that he admoniſhed eueryevery one, it may be referred as wel vntounto the cōmon people as vntounto the elders. For bicauſe he was determined to ſpeak ſuch things as ſhuld be cōmon to the whol church, he ſpeaketh as if the whole body were preſent. Neuertheleſſe if any had rather raſtrain it vntounto the order of the paſtours: the meaning ſhall bee this, that their ſtudies muſt be kindled not onelyonly with this ſpeech which he now maketh, but that it is meet that they remember thoſe often exhortations which he did continually beat in by the ſpace of three yeres, and that with many teares. Yet it ſeemeth to me to be more likely that he ſpeaketh of all in generall.
32 I commend you to God. He vſeth a prayer, which in an oration ſeruing to moue the hearers greatly, ought not to be counted abſurd. For hee did not paſſe for diuiding his Sermon into partes as the Rhetoricians vſe to doe: ſeeing no wordes were ſufficient to expreſſe the vehemencie of the affections wherewith he was inflamed. He had intreated alreadie of great matters and weightie, which did farre exceed mans abilitie.
Therfore he turneth himſelf vntounto prayer, and by litle & litle draweth toward an ende of his ſpeeche: though it be rather an expreſſing of a deſire, then a direct prayer. As if he ſhould hauehave ſaid, that they be vnable to beare ſo great a burthen: but he doth wiſh to them new helpe from heauen, whereto they may truſt and ouercome all temptations. And it is not to be doubted, though he ſpeake vntounto the paſtours alone, but that he doth alſo comprehend the whol church. Firſt he cōmendeth thē to God. Secondly to the word of his grace. Notwithſtanding it is all one commendation: but Paul meant to expreſſe the meanes whereby the Lorde doth defende the ſaluation of his, which (as Peter ſaith) is kepte by faith:1. Pet. 1.5. and the meanes of this keeping dependeth vppon the woord leaſt it come in hazard amidſt ſo many daungers. And it is very expedient for vsus to know how God will keep vsus. For becauſe his maieſtie is hid from vsus, vntill he come vntounto vsus by his word, we looke too and fro being in doubt.
Therefore ſo ſoone as he receiueth vsus to be kept, he maketh his word the inſtrument to keep our ſaluation, in which ſenſe hee addeth the adiunct, Grace (for the Genetiue caſe after the manner of the Hebrewes doth ſignify an effect) to the end the faithful might the more ſafely reſt in the word, where God doth ſhewe foorth his fauour. This expoſition is plaine and apt: for whereas ſome vnderſtand it of Chriſt, it is too much rackt.
Who is able to build farther. The participle dunamenos, is to be referred vntounto God, not vntounto his word. And this conſolatiō is added for this cauſe leaſt they faint through the feeling of their infirmities. For ſo long as we be inuironned with the infirmities of the fleſh, we be like to an houſe whoſe foundation is laid. All the godly muſt bee grounded in deede in Chriſt, but their faith is far from being perfect. Yea thogh the foundatiō continue ſtable & ſure, yet ſome parts of the building be like to fall and quaile. Wherfore there is great need both of continuall building, & alſo now & then new props and ſtayes be neceſſarie. Neuertheles Paul ſaith that we muſt not faint, becauſe the Lord wil not leaue his worke vnfiniſhed:Phil. 1.6. Pſal. 138.8. as he doth likewiſe teach in the firſt chapter to the Philippians, He which hath begun a good work in you, will performe it vntill the day of the Lord. Wherto that of the Pſalm anſwereth, thou wilt not forſake the work of our hands. That which is added immediatly concerning the inheritance of life, appertaineth vntounto the very inioying of life. So ſoone as Chriſt hath appeared to vsus, we paſſe in deed from death to life: & faith is an entrance into the kingdome of heauen: neither is the Spirite of adoption giuen to vsus in vain: but Paul promiſeth in this place to the faithfull, a continuall encreaſe of grace, vntill they ſee the poſſeſſion of the inheritance whereunto they hauehave been called, which is now laid vp for them in heauen. He calleth it the power of god not as we vſe to imagine it without effect, but which is commonly called actuall. For the faithfull muſt ſo lay hold vppon it, that they may hauehave it readie like to a ſhield or buckler to holde vp againſt all aſſaults of Satan. As the Scripture doth teach that we hauehave ayde enough in the power of God: ſo let vsus remember that none are ſtrong in the Lord ſaue thoſe who abādoning all hope and confidence of their owne freewill, truſt and leane to him, who, as Paul ſaith very well, is able to build farther.
33 I hauehave deſired no mans ſiluer or gold or raiment.
34 Yea, yee your ſelues knowe how that theſe hands hauehave miniſtred to my neceſſitie, and to thoſe which are with me.
35 I hauehave ſhewed you all things, that ſo labouring you muſt receiue the weake, and remember the wordes of the Lord Ieſus: becauſe he ſaid, It is a bleſſed thing rather to giuegive then to take.
36 And when hee had thus ſpoken, he kneeled downe and prayed with them all.
37 And there aroſe great weeping among them all: & falling vppon Paul his necke, 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 hauehave not. As he ſhewed of late what an hurtful plague ambition is. So now he ſheweth that they muſt beware of couetouſnes: & he maketh himſelfe an example againe, euen in this pointe, that hee did couer no mans goods: but did rather get his liuing with the work of his hāds. Not that it was ſufficient to find him without ſome helpe: but becauſe in applying his handiworke 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 any thing violently, as hungry fellowes doe importunately wring out preyes oftentimes, but alſo hee affirmeth that he was cleane from all wicked deſire. Whence wee gather that no man can be a good miniſter of the worde, but he muſt alſo contemne money. And ſurely we ſee that nothing is more common, than that thoſe corrupt the worde of God to winne the fauour of men, who are altogither filthily giuen to get gaine. Which vice Paul doth ſharply condemne in Biſhops, elſewhere.1. Tim. 3.3.
34 Yea, yee know. Hee doeth not in theſe words preciſely ſet downe a Law which all the miniſters of the worde muſt needs keepe: for he did not behaue himſelfe ſo loftily and lordlike,Mat. 10.10 1. Co. 9.14. Galat. 6.6. 1. Tim. 5.17. Phil. 4.10.16. 2. Cor. 11.8. that hee did take that away which the Lord had granted to his ſeruants, but doth rather in manie places maintaine their right, which is, that they bee maintained with that which is common. Whereunto belongeth that, that hee ſuffered many Churches to miniſter vntounto him food and raiment. Neither did he onelyonly freely receiue wages for the worke which he did in any place, of thoſe who were there: but when he was in neceſſitie at Corinthus, hee ſaith that he robbed other Churches to releeue his pouertie. Therefore he doth not ſimply command Paſtours to maintain their life with their handywork: but immediatly after he declareth how far forth he exhorteth them to follow his example. Thoſe men of Corinthus did not denie him that which was due to him: but ſeeing that the falſe Apoſtles did boaſt that they did their worke freely, and gate thereby prayſe among the people: Paul would not be behind them in this point, nor giuegive them any occaſion to accuſe him falſly: as hee himſelfe affirmeth. 1. Cor. 9.1. Cor. 9.15, 1. Cor. 11.10. and 2. Cor. 11. Therefore he warneth that there bee no ſtumbling blocke layed in the way of the weake, and that their faith bee not ouerthrowen. For to receiue the weake importeth as much as ſomwhat to beare with their rudeneſſe & ſimpleneſſe, as it is Rom. 14.Rom. 14.1.
And to remember. We reed this ſentence in no place word for word: but the Euangeliſts hauehave other not much vnlike this, out of which Paul might gather this. Againe we know that all the ſayinges of Chriſt were not written. And hee repeateth that generall doctrine of the contempt of money. Whereof this is a true token when a man is more bent to giuegive then to take. Neither did Chriſt ſpeake only politikelie, as if thoſe who are liberall, are therefore bleſſed, becauſe they binde other men vntounto them with their benefites, and it is a kinde of bondage to owe anie thing: but he had reſpect vntounto an higher thing, becauſe he which giueth to the poore,Prou. 19.17 lendeth vntounto the Lorde: that thoſe be faithful and good ſtewardes of God, who impart to their brethren ſome of that plentie which they hauehave lent them: that men drawe neerer vntounto God in nothing then in liberalitie. We doe alſo reade theſe titles of liberality in profane Authours: and a good part of the worlde confeſſe that theſe things are true, but they cōſent (as it is in the prouerb) with Aſſes eares. For the common life doth ſhewe howe few be perſwaded that nothing ought more to be wiſhed, then that we beſtow our goods to helpe our brethren. For which cauſe the Diſciples of Chriſt muſt more ſtudiouſly thinke vponupon this felicitie, that abſtaining ſo much as in them lieth, frō that which is an other mans, they accuſtome themſelues to giuegive. And yet they muſt not doe this with an hawty heart, as if it were a miſerable thing for them to be in any mans danger: either through ambition, that they may binde other men to them: but onelyonly that they may exerciſe themſelues willingly in the duties of louelove: and by this meanes make knowne the grace of their Adoption.
36 And kneeling downe. The inward affection is in deed the chiefeſt thing in prayer: yet the external ſignes, as kneeling, vncouering of the head, lifting vp of the hands, hauehave a double vſe: the firſt is, that we exerciſe all our members to the glorie and worſhip of God: ſecondly that by this exerciſe our ſluggiſhnes may be awaked as it were. There is alſo a thirde vſe in ſolemne and publike prayer, becauſe the children of God do by this meanes make profeſſion of their godlineſſe, and one of them doth prouoke another vntounto the reuerence of God. And as the lifting vp of the hands is a token of boldneſſe and of an earneſt deſire, ſo to teſtifie our humilitie wee fall downe vponupon our knees. But he ſealeth vp and concludeth that ſermon which he made before with prayer: becauſe we can hope for no profite of our doctrine ſaue onelyonly from the bleſſing of God. Wherefore if we be deſirous to do any good by teaching, admoniſhing & exhorting, let vsus alwayes end after this ſort: to wit, with prayer.
37 Great weeping. No maruell if all the godly did intirely louelove this holy man. For it had been a point of too groſſe vnthankfulneſſe to deſpice him whō 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 bewayle their owne condition, & the condition of all the whole church of Aſia not in vaine, which they ſaw to be depriued of an ineſtimable treaſure. And when the Spirit commēdeth their teares by the mouth of Luke, as witneſſes of ſincere godlineſſe, he condemneth the raſhnes of thoſe who require at the hands of the faithful hard and cruel conſtancie. For that is falſe whereof they dreame that thoſe affections proceed only of corruption, which we hauehave naturally from God. Wherefore the perfection of the faithful conſiſteth not in this, that they put off all affections: but that they be moued therwith only for iuſt cauſes, and that they moderate the ſame.