it is the trimmest ornament and the fairest furniture that an honest woman can haue This place therefore teacheth vs that Democracie or séeking to be all alike in rule is in a manner against nature For the rule of the husband ouer the wife in the house doth shew the forme and order of Aristocracie or the verie best and vprightest kinde of gouernment that is For it cannot bée that there should bée continuance of peace and maintenance of concord wheresoeuer this 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is to saie equall swaie and rule all alike is receiued which bringeth to passe that euerie man is for himselfe all to commaund and none to obeie ¶ THE SIXT CHAPTER THE SVMME OF THE SIXT Chapter CHildren and parents seruaunts and maisters must discharge such dueties one to an other as belong to their calling All must arme themselues with the furniture and weapons of the spirit to withstand the kingdome of Sathan Praie yée for all men and for mée whose state that you maie knowe I send Tychicus vnto you THE ORDER AND PARTES OF the sixt Chapter AS hée treated of the duties of married folkes one to an other in the end of the fift Chapter so he setteth downe the duties of children and parents of seruaunts and maisters in the beginning of this sixt Chapter Afterwards the Apostle commeth backe to a generall exhortation aduising the Ephesians to furnish themselues with spirituall armour against spirituall enimies of whom he maketh a short description and laieth out the spirituall armour péece by péece as it is to be put on Moreouer the Apostle desireth them to praie for him and certifieth them that he sent Tychicus vnto them to comfort them Lastlie he shutteth vp his Epistle after his woonted manner with blessing welwishing vnto them ¶ THE EXPOSITION OF THE SIXT Chapter with the obseruations of the doctrines therein conteined Verse 1. 1 Children obeie your parents in the Lord. Children obeie your parents in the Lord. THis is the third specialtie to wit obedience of children towardes their parents wherin we méet with two things to be marked The first is that vnder this word Obedience the holie scripture compriseth honour whereof obedience is a most assured token by the figure Synecdoche commonlie in vse This honour hangeth vpon two points namelie in affection and in effect The honour which standeth vpon affection is true godlinesse towards our parents true loue and feruent good-will likewise wherewith we make much of them and dutifullie behaue our selues towards them bicause they are our parents The effect of honour due to our parents is to be fullie persuaded in minde and conscience that their estate is in déede a diuine order and degrée appointed by God for that cause to bée had in estimation and account Let children therefore euen willinglie stand in awe of their parents submit themselues vnto them obeie them in all things that are honest and lawfull let them shew themselues thankfull gentle dooing them good in word and in déed couering the faults of their elders with méekenesse or at least wise making the best of that which is amisse The second thing which I said was to be marked in this place is that this obedience ought to be performed In Domino In the Lord which putteth children in minde of two verie great things The first is To obeie for the Lords sake or for his commandements sake and that faithfullie or in faith Héereto serueth that saieng of Iesus the sonne of Syrach Qui timet c. He that feareth God honoureth his parents The second is To knowe that a measure of obedience is appointed them least they should obeie their parents in things which withstand the Lordes will For if parents shall take in hand anie such thing let children learne and knowe that the lawe of their parents after the flesh laid vpon them in that sort is quite displaced by the commandement of a higher gouernour euen their heauenlie Father If parents therefore inioine and charge their children to doe anie thing either against religion or against honestie or to the hurt of their common countrie the children owe no obedience at all vnto their parents in this case yea rather let them set themselues flatlie face to face fist to fist against them prouided alwaies that they passe not beyond the bounds of godlinesse To this belongeth that notable saieng of Ausonius Parentibus c. Then doth a child obeie his father his mother when hee or she doth that of their owne will accord which they are rightlie well commanded to do With this also agréeth that saieng of our Lord Si quis vult c. If anie will come to me hateth not his father his mother he cannot be my disciple Our parents therfore are to be loued but yet our Creator is to be preferred Heerevpon S. Ambrose saith Si officium c. If dutie is not to be denied but to be discharged towards our parents how much more then to the maker causer procurer of our parents namelie God whom thou art bound to praise thanke for thy parents And the same S. Ambrose saith Vt pasâ—endos c. As the Scripture commandeth vs to feed and cherish our parents so it biddeth vs giue them ouer and forsake them if they shall bee hinderers of a desire and disposition to holinesse and deuotion The hate therefore which Christ teacheth vs to beare towards our parents is but a dissembled hate or a hate in shew whereby we seeming deafe and hard of hearing regard not but lightlie passe by the swéete sugred songs of Syrens that is to saie of our parents dooing what they can with the balmed baites of this world to vndoe vs and to drowne vs in the waues of wickednesse but we ought not to giue them the hearing much lesse the doing This hate therefore is the hate of dissimulation not of persecution of auoiding not of annoieng of eschewing not of vndoing of godlinesse not of cruelnesse For then ought we as it were to hate them to passe by them to kéepe vs from them when we cannot serue God and them both at once But surelie if both could conuenientlie be done then doubtlesse God first of all must haue his honour secondlie our parents their dutie and seruice Verses 1. 2. 3. 1 For this is right 2 Honour thy father and mother vvhich is the first commandement vvith promise 3 That it maie be vvell vvith thee and that thou maist liue long on earth For this is right Honour thy father and thy mother which is the first commandement in promise that it maie goe well with thee and that thou maist liue long vpon earth THis is a reason of the exhortation set downe before and it standeth vpon thrée pointes namelie vpon that which is honest vpon the cause commanding and vpon that which is profitable It is honest and right to giue thanks for good turnes to our parents speciallie which
them vp in godlinesse but also to frame their manners behauiours diligentlie to the rule of godlinesse They therefore that thinke but so so of the studies endeuours of godlinesse themselues or cause others by their meanes to neglect passe little for instructing their children euen in their young years with all diligence in Christian religion let them sée to it what answere they will make vnto our Lord Iesus Christ who by the holie mouth of Saint Paule commendeth euen to children the studie and learning of the holie Scriptures Verses 5. 6. 7. 5 Seruants be obedient vnto them that are your maisters according to the flesh vvith feare trembling in singlenesse of your hearts as vnto Christ 6 Not vvith seruice to the eie as men pleasers but as the seruants of Christ doing the will of God from the heart 7 With good vvill seruing the Lord and not men Seruants obeie your maisters according to the flesh with feare and trembling in simplicitie of your heart as vnto Christ not seruing to the eie as pleasing men but as the seruants of Christ doing the will of God from the heart with good will seruing the Lord and not men AS the Apostle commended before vnto children and fathers of families duties answerable to their callings so héere he appointeth seruants their duties towards their maisters according to the flesh And although such kinde of seruice as was vsed in Saint Paules time among manie is seldome séene among vs yet notwithstanding this precept of Saint Paule belongeth to our men and maiden seruants But the circumstances of this precept are diligentlie to be considered For first of all he requireth at seruants hands Obedience with feare that is to saie an obedience ioined with a carefull reuerence Secondlie his will is that this obedience should procéed from Singlenesse of heart which kéepeth frowardnesse and hidden hatred out of possession For S. Paules meaning is that the heart should not disagrée from outward obedience Thirdlie he setteth downe the cause and the manner when he saith As vnto Christ For the Apostle in these words giueth vs this lesson that seruaunts should haue an eie in euerie thing which they are about to the will and commaundement of God As therfore seruants owe obedience to their masters for Gods commandement sake so they shall take héed that they do nothing for their bodilie maisters pleasure against the commandement of God Fourthlie because seruants are woont for the most part to serue to the eie and not to the minde therefore doth Saint Paule charge Christian seruants to doe their dueties with diligence in the presence of the Lord Absque 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is to saie without Eie-seruice and flattering fashion thinking heerevpon that the Lord requireth at their hands a seruice from the heart with a good minde and a good will Furthermore this place of the Apostle doth most plainlie disproue the errour of the Anabaptists Libertines who will haue forsooth among Christians a certeine barbarous brutish Anarchie that none maie obeie other but be all alike chéeke by choule checkmate For they define Christian libertie amisse in saieng that it is a kind of manumission or setting frée from all maner of seruice or bondage as well temporall as ecclesiasticall not knowing this that Christian libertie consisteth in the spirit and not in the flesh Againe this place both teacheth and also comforteth godlie seruants It teacheth them verilie that the state of life wherein they liue pleaseth God if they behaue themselues according to the rule set downe before them by Saint Paule It comforteth them also which are kept vnder with a seruice somewhat hard and streight whiles they learning this lesson of Saint Paule persuade themselues that they are not onelie subiect to the will of God but also take this for a sure ground that God counteth that done to himselfe which is done with singlenesse to their maisters after the flesh Let no seruant therefore neither hée nor shée shake off their yoke of seruice vnlesse it maie lawefullie bee brought to passe Verse 8. 8 And knovve yee that whatsoeuer good thing anie man doth that same shall he receiue of the Lord whether hee bee bond or free Knowing that euerie one what good thing soeuer hee doth shall receiue of the Lord whether he bee bonde or free SAint Paule addeth a confirmation or proofe taken from a well knowne speach vttered in Scripture For God beateth much vpon this promise euerie where in the Scriptures that he will remember our labour and the worke of our hands promising a large reward to all them that obeie his voice Seruants therefore ought to haue an eie to this promise in their labours and handie works making this full account that God is true iust in his promises and that the reward promised for their obedience is to be looked for from God But because the Papists abuse shamefullie these and such like saiengs concerning the rewards of good works to the ouerthrowing of Gods truth touching frée iustification therefore I will brieflie declare how these and such like saiengs are to be vnderstood according to the analogie proportion and rule of faith First of all we must knowe that these and such like generall promises are to bée applied vnto all men but not after one and the selfe same manner For there are two sorts of men according to whose diuersitie the application of the promise must be made For some are godlie that is to saie borne a new and the children of God Othersome are vngodlie not borne a new and the children of wrath If thou wilt applie the saiengs touching promises of rewards to the latter sort of men thou prouest nothing else thereby but that they remaine the children of wrath vnder wrath For they are able to doe nothing that can please God although their workes heare an outward shew of speciall holinesse For this Oracle of the holie Ghost abideth alwaies sure and stedfast Impossibile est placere Deo sine fide It is vnpossible to please God without faith So long therefore as men are voide of faith they are like rotten trées which can beare no fruit So that it maie be concluded héerevpon euen by most manifest and sound proofe that when God giueth the wicked the reward due to their works hell and damnation shall be their recompense But if thou wilt applie the promises of reward to the former sort of men to wit the children of God then must thou thinke vpon these points in thy mind orderlie First of all thou shalt build vpon this that the godlie are deliuered from the rigour of the lawe through Christ as S. Paule saith Christus redemit nos c. Christ hath redeemed vs from the cursse of the lawe beeing made a cursse for vs. The condemning sentence therefore of the lawe cannot hurt the children of God that is to
third vse therof 70. 71. Predestination the condition therevnto annexed 56. 57. Predestination and in whom it is ratified 57. 38. Predestination declared by definition what it is 58. Predestination and the opposite or contrarie therevnto 58. Pride Pride the bridling of the same 128. Prince Prince of the aire who 81. Prince that ruleth in the Church who 81. Principalitie Principalitie and what it signifieth 46. 47. Principalitie of Christ set foorth 47. Promise Promise of grace and who the are children of the same 62. Promise of God sealed with Baptisme 69. Promise of long life conditionall 203. Promise of long life to obedient children impugned 202. 203. Promise of grace stretcheth vnto all 60. 61. Promise of grace freelie giuen 61. 62. Promise of grace and who take holde therevpon 62. Promise of two sortes in the lawe of God 203. Promises Promises of long life against the doctrine of destrinie 204. 205. Promises of God to what kinde of men they are applied 216. 217. Promotions Promotions not receiued in the Apostles time 138. Promotions in the ecclesiasticall state whie they were ordeined 139. Prophets Prophets of whome there were two orders 137. Prophets of the olde testament who 137. Prophets of the new testament who 137. Psalmes Psalmes what they are and the vse of them 181. 182. R. Rebuke Rebuke and by what kinde of rebukes men come to the knowledge of themselues 174. Rebuke and of the fruit which proceedeth from the same 176. Rebuke and how the light rebuketh all things 176. Reconciliation Reconciliation by the bloud of Christ 88. Reconciliation and of the instrumentall cause of the same 94. Reconciliation of two sorts made by the crosse of Christ 93. Reconciliation and the foundation of the same 92. Reconciliation and the manner how it was made 92. Redemption Redemption and the manner thereof 31. Redemption and to whom it is to be ascribed 83 Redemption and what shall be the price of the same 178. 179. Redemption and whereto the whole benefit of the same serueth 120. Redemption and by whome it is wrought 21. Regeneration Regeneration or newnesse of life ascribed to Christs resurrection 44. Regeneration what a wretched creature man is without the same 151. Reioising Reioising of two sorts and what they be 180. Reioising spirituall commended 180. Reioising of the godlie and wherein it doth consist 182. Religion Religion and the chiefe groundes of the same 85. 86. Religion and of such as make a mocke of the same c. 174. Religion that the knowledge thereof is necessarie euen for children 213. Remission of sinnes Remission of sinnes a fruit of Christs resurrection 42. Reprobation Reprobation the opposite or contrarie to predestination 58. Reprobation the cause of the same 58. Repentance Repentance and what fauour it obteineth 204. 205. Repentant Repentant and a comfortable promise of God made to such 168. 169. Respect of persons Respect of persons none in God 63. Respect of persons and where it taketh place 63. Respect of persons none at all in the kingdome of Christ 109. Respect of persons none at all in God 93. 94. Respect of persons before men but not before God 219. 220 Resurrection Resurrection of Christ and the fruits thereof 42. 43. 44. Resurrection of Christ and what we ought to thinke thereof 41. Resurrection of Christ and the definition of the same 41. Resurrection of Christ and what promise it fulfilled 41. Reuengment Reuengment and of the brideling of the same 128. Right-hand Right-hand of the Father what it betokeneth 45. Right-hand of the Father the place of blessednesse c. 45. Righteousnesse Righteousnesse of Christ imputed vnto vs. 31. Righteousnesse the defence of the minde against the diuell 229. Righteousnesse the brest plate of a Christian souldier 229. Righteousnesse and what kinde of righteousnesse is required of vs. 155. 156. Righteousnesse is referred to the second table 155. Rule Rule of Christ not temporall but eternall 48. Rule of Christ perteineth and stretcheth euen to his enimies 48. 49. Rule of Christ whereby he gouerneth his Church 49. S. Sacrament Sacrament and a definition of the same 189. Sacrament and mysterie differ not 196. Sacraments Sacraments of the Church in what estimation they should be 189. Sacraments and to what end they were ordeined 195. Sacraments keepe their force notwithstanding the wickednesse of the receiuers 189. Saluation Saluation a benefit proceeding from grace 83. Saluation standeth not vpon faith and works together 86. Saluation is not of works 84. 85. Saluation standeth vpon the purpose of God 54. Saluation and why Christ is called the foundation of the same 96. 97. Saluation indifferentlie offered vnto all 29. Saluation and the principle of the same 15. Saluation of man conditionall 16. 17. Saluation and of the first cause and matter of the same 112. Saints Saints and who are such 10. Saints and of their gathering together what it meaneth 141. Saints are faithfull 9. Saints and how they are so made 9. Saints and by what meanes they are gathered together 141. Sanctification Sanctification the next or neerest end of saluation 85. Seruants Seruants and notable comfortes for them in their hard calling 215. Seruants charge and duetie to their maisters 214. Seruants and what is required at their hands 214. Seruants and how farre foorth they should obeie their maisters 214. Seruants must haue an eie to the promise of God c. 216. Seruice Seruice of Princes to their subiects 183. Seruice and in whome a readie will is to doe it 183. Seruice of faith and submission what it is 183 Sinnes Sinnes and who are said to be dead therein 75. Sinnes and that such as are blinded therein are darknesse 171. Sinnes and the iudgement of God vpon the olde world for the same 170. 171. Sinnes and the sixe causes of the same 78. 79. 80. 81. Sinnes and the two causes of the same 76. Sinnes and trespasses how they differ 75. Sinnes and the sundrie causes of them 152. Sinnes and when we are said to haue fellowship with them 173. 174. Sinnes and of absteining from them 179. Sinnes and against such as would excuse them 169. 170. Sinnes and a comfort for such as grone vnder the burden of them 191. Sitting Sitting of Christ at the right hand of his Father how it is to be vnderstood 45. Sitting of Christ at his fathers right hand and the fruits thereof 46. Sitting of Christ at the right hand of God what it meaneth 46. Songs Songs whereto they belong 182. Songs that are wanton and light condemned 182. Songs and what kinde of songs are required of Christians 182. Sots Sots and who they bee that deserue to be so called 181. Souldier Souldier Christian furnished and brought to his Captaine 233. Souldier Christian must be constant and valiant 228. Souldier Christian and with what weapons he must fight 223. 224. 225. 226. 227. 228. 229. 230. Soule Soule our inward man and in what sort 117. 118. Spirit Spirit of Christ the effects
is one héervpon followeth the conclusion which is this Ergo the Church ought in no case to be at strife debate with it selfe The assumption or minor because it is to be proued is confirmed with store of reasons But that all things maie be knowne at the full we will consider euerie thing by it selfe seuerallie and that briefelie First therefore he saith that There is one bodie and one spirit that is to saie Euen as Christians are the members of one and the selfe same bodie so it is meete that they being quickened by one and the selfe same spirit should agree together in holie loue For as all the members of one and the selfe same bodie are quickened and gouerned by one and the selfe same spirit euen so must all Christians behaue themselues one towards another that they maie seeme to be lead and guided by one minde heart séeing they are all but one bodie in Christ Whosoeuer therefore departeth from vnitie and concord he must néeds depart from the bodie of Christ which is the Church Héerevpon it followeth that they which mainteine not stedfastlie holie loue and vnitie among themselues doe boast and bragge of the title of the Church all in waste And least we should suffer our selues to be withdrawne and pluckt awaie from the Church vnder a vaine shewe counterfaite colour of vnitie let vs marke the reason of vnitie which followeth Euen as ye are called in one hope of your vocation saith the Apostle that is to saie I would so haue you all to be one euen as ye are called to one and the selfe same inheritance which at this instant ye possesse by hope according to the word of your calling It is the Apostles will therefore that we should not depart from the word of our calling that is to saie from the pure doctrine of our calling from whence the soundation of loue and vnitie must be fetcht For he that departeth from the Gospell whereby God calleth he departeth from the vnitie of the Church from the which when a man is once separated it cannot be that he should be gouerned by the spirit euen as anie member or limme of the bodie being cut off from the bodie is no more ruled by the life which is in the bodie Now followeth the heape of reasons There is one Lord to wit of the Catholike or vniuersall Church namelie Christ Iesus whom all the faithfull ought of dutie to serue in vnitie of spirit and agréement of mind For if it be a fowle and reprochfull thing that household seruaunts which haue but one and the selfe same earthlie maister should fall out and brall among themselues and not rather with one consent agréement do that which they are commanded what I beséech you shall be more fowle and reprochfull than that Christians which haue but one maister in heauen the Lord Iesus Christ should be at disagréement defiaunce among themselues speciallie séeing there is But one faith of all in him whereby they staie and rest themselues vpon him alone being the onelie Lord and alone redéemer of all which Faith indéed séeing it is but one and the selfe same that is to saie of one and the selfe same promise it is méete that they to whom this One faith is giuen should also maintaine among themselues one vnitie or onenesse To this also belongeth that which followeth One baptisme to wit common to all whereby we are ingraffed into Christs bodie as it were incorporate with him One God and Father of all which is aboue all and through all and in you all that is to saie which ruleth ouer all and by his prouidence and gouernment ordereth and disposeth all dwelling in all the godlie by faith And although these words Aboue all through all maie be referred to the vniuersall gouernment and rule of all things yet the circumstanunce of the place maketh a restraint so that they are to be applied to the Church chieflie in this place The meaning of the words therfore is this Aboue all noteth the souereigne rule of one God ouer the Church Through all betokeneth his prouidence ouer spreading all and euerie member of the Church In all signifieth the coupling or knitting of vs together with Christ Whosoeuer therefore breaketh brotherlie loue or agréement he neither knoweth nor confesseth these thrée doctrines To be briefe whosoeuer is not moued with these reasons and arguments of vnitie to desire and endeuour to liue in loue and concord we maie well enough thinke that he or she hath not so much as one little crumbe of the same in them Verse 7. 7 But vnto euerie one of vs is giuen grace according to the measure of the gift of Christ But vnto euerie one of vs grace is giuen according to the measure of Christs gift THis is a figure called Prolepsis and maie be called in English Presumption whereby the Apostle cutteth off a quarrellous demand If all things which are héere rehearsed are common the Christians how then commeth it to passe that we are not equall in giftes belonging to the Church Why hath this man a greater gifte and that man a lesser Surelie this vnequall giuing of giftes is the séede of strife and enuie as maie be séene in the Corinthians and in manie others The Apostle answereth that grace is giuen to euerie one euen as it pleaseth Christ who bestoweth his gifts not onelie to the priuate vses of euerie one for himselfe but also to the profite maintenaunce and preseruation of the whole bodie to wit that one should edifie another with their gifts in the bodie of Christ Hauing therefore shewed the authour and giuer of diuerse gifts in the Church he cutteth off all matter of boasting and all cause of despising others which séeme to haue receiued smaller gifts If manie would consider this well they would not swell so much in their owne wisedome but euerie one would serue other the more with their gifts through loue Let vs therefore learne héerehence to be content both with our estate and giftes and to laie out vpon the edifieng one of another whatsoeuer giftes the Lord of life hath lent vs. Verse 8. 8 Wherefore he saith When he ascended vp on high he lead captiuitie captiue and gaue giftes vnto men VVherefore he saith VVhen he ascended vp on high he lead captiuitie captiue and gaue gifts vnto men BY the testimonie of Dauid he proueth that Christ is the Author of all such giftes as euerie seuerall member hath in the Church Now this testimonie is well to be marked because it conteineth a Prophesie concerning the triumph of Christ ascending vp into heauen which triumph Dauid sawe in spirit a thousand yeares before it came to passe This testimonie is taken out of the 68. Psalme which is a praising of Christ triumphant whom Dauid confesseth openlie to be Iehouah that is the true God Furthermore this verse of the Apostle borrowed of Dauid conteineth two things The first a Prophesie of
awaie with wanton songs and vaine pipings twangings whistlings and such like wherewith the conscience is neuer a whit edified but the conscience by them is rather troubled godlie praiers hindered deuotions slackened and the heate of seruing God quenched The songs which he requireth are such onelie as proceeding from a pure and cleane heart bring spirituall gladnesse and reioising to godlie Christians This place of the Apostle therefore doth teach in what things the reioisings of the godlie doe consist to wit in speaking one to an other of God and heauenlie matters and in godlie songs whereby our hearts are stirred vp to greater faith and confidence Furthermore although dronkennesse is to bée defied and fled from as a most noisome plague or pestilence yet notwithstanding honest and sober meetings of Christians to make merrie and banket together are not to be condemned For these maie bée certeine prouokements of godlinesse and also of mutuall loue and therefore the godlie shall not vtterlie forsweare and forsake such kindes of feasting prouided alwaies that intemperaunce and dronkennesse bée kept out a doore But of this matter looke further in my Pastour Verse 21. 21 Submitting your selues one to an other in the feare of God Submit your selues one to an other in the feare of Christ HEtherto the Apostle hath reasoned of common duties of Christians taking in hand now to commend vnto the Ephesians the sundrie duties of seuerall persons he setteth downe first of all a generall rule or precept concerning submission one to an other and therevpon afterwards bringeth in certeine degrées and particularities touching the same matter Moreouer in this generalitie two things are diligentlie to be marked to wit the precept and the rule or tho reason of the rule The precept is this Submitting your selues one to an other This precept perteineth to all men of all states and degrées whatsoeuer For there is none but ought of dutie to doe good vnto others and to serue them in loue and charitie So kings and princes serue their subiects For wheresoeuer truth possesseth the minde there is also present a readie will to shew all kinde of seruice and obeisance The rule of submission one to an other is The feare of Christ This Feare is nothing else but the seruice of faith and submission This Feare taketh awaie quite all arrogancie whereby men as it were ouerlooking one an other from aloft despise each other This Feare bringeth to passe that wée denieng our selues forsake all things which Christ cannot abide to be in his To bée short this Feare worketh in vs that we after Christes example serue all men that by our obedience God might be glorified and that we might be knit one to an other in all duties of loue and charitie This rule of submission therefore ought to be laid vp in store euen in the secretest place of our hearts For whosoeuer doth not followe this rule in performing Christian duties he maie traiterouslie vsurpe and take vpon him the name of Christ but as for the rule of the spirit of Christ and the gratious gouernement hereof he hath malapertlie shaken it off Verses 22. 23. 24. 22 Wiues submit your selues vnto your husbandes as vnto the Lord 23 For the husband is the wiues head euen as Christ is the head of the Church the same is the sauiour of his bodie 24 Therefore as the Church is in subiection to Christ euen so let the vviues be to their husbands in euerie thing VViues be yee subiect to your owne husbandes as to the Lord because the husband is the wiues head euen as Christ is the head of the Church he is the sauiour of the bodie But as the Church is subiect vnto Christ euen so let wiues be to their owne husbands in all thinges THE Apostle laid before vs a generall doctrine of submission one to an other now he taketh examples from domesticall or housholde estate and sheweth in order the mutuall dueties of wiues and husbandes of children and parents of seruants and Maisters and he handleth in the first place the duties of wiues towards their husbands He confirmeth his proposition by comparison and sheweth the manner of subiection or submission The proposition standeth vpon comparison in this sort Wiues submit your selues vnto your husbands as vnto the Lord. This lawe of obedience is laid vpon the woman because she suffered hir selfe to be deceiued of the serpent And although in the first state of man the wife was made subiect to the husband yet notwithstanding that subiection differed from the other which was afterwards laid vpon the woman For the first subiection was as it were frée and not hard a whit but the second subiection brought with it a heauie yoke which kept hir vnder and this was the punishment of hir sinne But this yoke is made pleasant rather than gréeuous to godlie women when they looke vpon the Lords will for whose sake they owe subiection to their husbands The Apostle addeth a reason to his proposition which reason riseth from the ordinance of God and from that which is profitable Because the husband is the wiues head saith Saint Paule that is to saie not onelie the higher as the head in the bodie but also as the head giueth power ablenesse to the bodie whereby the health of the bodie is mainteined so the husband ought to haue a regard to the welfare of his wife That this was the meaning of S. Paule by this word Head the comparison following doth declare As Christ is the head of the Church and the same is the sauiour of his bodie Now Christ is the Head of the Church both because he alone is chiefe gouernour thereof and also bicause that whatso-soeuer good thing the Church hath it procéedeth from Christ hir Head as we haue declared in the second Chapter Now followeth the manner of subiection Therefore as the Church is in subiection to Christ euen so let the wiues be to their husbands in euerie thing This Subiection therfore ought to be frée voluntarie willing readie chéerefull pleasant dutifull chast honest godlie and so foorth And although Christ and the husband are not equall in authoritie yet notwithstanding husbands haue rule ouer their Wiues after the example of Christ and represent a certaine image of the Lorde Christ in his Church The first is that wiues which are disobedient and stubburne against their husbandes are so farre from béeing obedient vnto Christ that they intangle and winde themselues in Sathans nettes and snares The second is that wiues maie receiue great profit by godlie obedience and subiection euen as the bodie which cleaueth vnto the head borroweth and taketh from thence all his liuelinesse and abilitie The third is that wiues must be content with their owne husbands whom they must endeuour to the vttermost of their might to please with all godlie dutie and honest seruice The fourth is that the subiection of wiues is not onelie to be allowed for domesticall or housholde
saie the beléeuers Secondlie thou shalt consider that the beléeuer maie please God by faith and maie be an heire of euerlasting life Thirdlie thou shalt persuade thy selfe that God doth not onelie require new obedience at the hands of the beléeuer but also promiseth a reward howbeit not of dutie for the worthinesse of the worke but of his méere grace for his fatherlie promise sake Fourthlie thou shalt make this reckoning that works done by faith are witnesses of faith and the effects of faith most assured signes of their proper cause Héerevpon God is said to paie euerie man his reward according to his workes because works are true euidences of faith and the feare of the Lord. This solution or answere maie trimlie be made plainer by a comparison betwéene the heauenlie Father and an earthlie Father For as an earthlie Father doth promise vnto his children sometime a large inheritaunce sometime a rich reward c. as the wages or reward for their worke if they shew themselues dutifull and obedient although they were not heires before by nature euen so God the heauenlie Father promiseth to his children whom he loueth in Christ euerlasting life as the reward for their obedience shewed by faith The promises of reward being thus applied stirre vp in the godlie an endeuour to obeie besides that they make nothing at all for proofe of the Papists wicked doctrine Verse 9. 9 And ye maisters doe the same things vnto them putting avvaie threatenings knowe that euen your maister is in heauen neither is there respect of person with him And ye maisters doe ye the same things towards them letting goe threatenings knowing that euen your maister also is in heauen and there is not anie respect of person with him THis is the last exhortation touching the seuerall duties of one to an other in their calling and it answereth that which went next before The Apostle requireth two things of maisters The first is To do the same things vnto them to wit vnto their seruants that they kéeping the right rule of proportion maie shew to their seruants good will againe for their seruice For the Apostle doth not require in maisters such and the like labours such and the like diligence such and the like submission as he requireth in seruants but a dutie answerable to their place and person Let the seruant therefore labour faithfullie and let the maister againe on the other side make much of his seruant giue him his wages for his worke sée that hée lacke nothing that is necessarie all this must be done In Domino In the Lord. For this is the meaning of the Apostle when he saith 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The same things to the intent that a iust proportion of duetie might bée kept betwéene the maister and the seruant The second thing which the Apostle requireth of maisters is To put awaie threatning By which word of Threatning he meaneth all manner of hard handling towardes their seruants To this exhortation he addeth a reason drawne from like matters and saith And knowe that euen your maister also is in heauen As if he should saie There is no cause whie ye shuld ouercrowe your seruants think your selues iollie fellowes in respect of them for your maistership sake no no. For euen ye your selues haue a maister also in heauen who can be with you to bring notwithstanding your maistership or the pouertie of your seruants which are not things that he is lead by For there is no respect of person with him as there is with wicked and vniust iudges but according to the truth vprightnesse of the cause so he frameth his iudgement For the Lord saith S. Ambrose is a righteous iudge looking vpon the cause and not eieng the person The word Person in this place doeth not signifie the substance but the qualitie that is to saie whatsoeuer is regarded in iudgement besides the trueth of the cause These wordes therefore Of respect of persons ought not to be wrested to a contrarie meaning For there is in them a comparison betwéene God and men Men for the most part giue iudgement after the things which they sée with their eies and which outwardlie appeare they are moued with linage or birth with riches with kinred and with friendshippe againe sometimes with hatred with loue and other affections whereby it commeth to passe that they ouerslipping the trueth and equitie of the cause giue wrong iudgement As for God whose iudgement is right and according to truth he chaungeth not his righteous iudgement for the maisters sake not yet for the seruaunts sake but he iudgeth according to the truth of the cause not hauing anie regard to this or that person For hée followeth without stint incessantlie this vnremoueable rule of iustice For he receiueth the repentant into fauor as for the vnrepentant and stubborne he cannot awaie with them they are outlawes Héerehence all godlie maisters haue to learne to humble themselues before God who is their maister as well as their seruants maister and let them be mindfull by his example not to set their seruants at naught because of their outward person that is to saie their vile base estate but rather to make more account of them And whie For although the condition of seruaunts differ from that of maisters héere on earth yet notwithstanding they haue all one maister in heauen whome both of them ought to serue and obeie as fellowe-seruaunts Verses 10. 11. 10 Finallie my brethren bee strong in the Lord and in the povver of his might 11 Put on the vvhole armour of God that yee maie be able to stand against the assaults of the diuell Touching that which remaineth my brethren be yee strong in the Lord and in the power of his might put yee on the whole armour of God that yee maie be able to stand against the snares of the diuell THE Apostle returneth to a generall exhortation where after the doctrine of grace after exhortations to vertues worthie of the Gospell after peculiar duties belonging to certeine seuerall degrées of men he calleth vpon all the godlie vnder the name of the Ephesians and exhorteth them to be strong in minde taking vnto them such armour as maie withstand the snares of the diuell a verie mightie enimie doubtlesse if we shall looke vpon his manifolde assaultes his subtile vnderminings his sundrie waies of laieng in waite and our owne strength which is but weaknesse howbeit a discomfited enimie and not able to resist if we beholde him in whome resteth our whole power and valiantnesse For when we leane vpon him with a steddie and sure confidence it commeth to passe that the Diuell be he neuer so big suffereth shipwracke himselfe though he stirreth vp tempests and raiseth stormes to sinke the seruants of God In the Apostles words the manner of exhortation is to be marked He saith thus Be strong in the Lord in the power of his might First there is signified vnto to
wife with whom he is one flesh so long as the substaunce of matrimonie remaineth safe and sound For if adulterie creepe in betwéene the guiltie partie is cut off from that vnitie or onenesse of the flesh which the Lord requireth in honest matrimonie Now the husband and the wife are said to be One flesh not in substaunce but in affection and loue For the husband shall loue his wife and cherrish her euen as his owne flesh the wife in like case shall loue her husband as her owne flesh The husband and the wife therefore are one out of which vnion or onenesse Christ maketh his aunswere to the question concerning diuorcements Verses 32. 32 This is a great secreat but I speake concerning Christ and concerning the Church This mysterie is great but I talke as touching Christ and the Church THis is an admonition or aduertisement For the Apostle could not sufficientlie vtter in words what a wonderfull liuelie image of the coupling of Christ and the Church marriage is which God ordeined in Paradise And although marriage be an outward thing yet notwithstanding the Apostle auoucheth that it was a certeine figure of Christ the Bridegroome and of the Church the Bride For as the woman was taken out of the side of the man as he laie a sléepe euen so the Church groweth vp by the power and vertue of Christs death And as she forsaking father and mother cleaueth vnto her owne husbande and holdeth her selfe content with him alone like an honest wife euen so the Church forsaking idolatrous fornication shall cleaue vnto her onelie Bridegroome Christ Iesus and shall rather leaue her most swéete and tender parents than depart from Christ her husband Furthermore as Eue was created and made out of Adams side that is to saie out of the middest of his bodie euen so the Church springeth out of the flesh and bones of Christ which indéed hath a secret signification and is mysticallie meant For there is a certeine 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or proportion of the thing seene to that which is spirituall and not séene wherevpon S. Paule calleth it A mysterie or secret that is to saie a sacrament For marriage leadeth vs after a sort by the thing seene to a thinking vpon the inward coupling together of Christ the Church which marriage first represented And this is Saint Paules meaning when he saith But I speake concerning Christ and concerning the Church as if he should saie The marriage of the man and the woman was ordeined of God in Paradise not onelie for the helping one of another for the begetting of children but also that the same should be a certeine signe of the coupling together of Christ and the Church so that vnder things séene a spirituall matter is represented as it were by liuelie image Wherfore y e definition of Mysterium a Mysterie or secret in great vse among the Gréekes maie fitlie be applied héerevnto For the Gréeke diuines doe make this definition of Mysterium a Mysterie That it is a visible action or déed doing hauing ioined vnto it a certeine spirituall contemplation or meaning And although this definition doth generallie agrée to the Sacraments of the Church of Christ yet notwithstanding the reason is farre otherwise of Sacraments so called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for their excellencie For they were onelie ordeined and appointed of Christ to be certeine ceremonies tokens of the inuisible grace which the Gospell offereth of which sort there are onelie two in the new testament namelie Baptisme and the Lords supper Moreouer as the Papists haue wickedlie wrested this place to proue that matrimonie is to be reckoned in the number of the sacraments of the new Testament so they truu to a weake foundation which thinke that the Papists are sufficientlie disproued héereby because forsooth the Gréekes write it a mysterie not a sacrament when indéed these two words do as much differ in generall signification as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and Candidum both which words doe signifie White For that which the Gréeke Diuines haue called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Latines call Sacramentum which is all one Wherefore as our auncestours thought that matrimonie was rightlie called of Paule a mysterie or sacrament so it is not to be doubted but they harpe vpon a wrong string which reckon matrimonie for a sacrament of the new Testament Because it is neither a proper ceremonie of the new Testament neither doth it assure sufficientlie of it selfe the promise of the grace of the Gospell neither is it a token or badge belonging to the Church alone but it is a state and degrée of life common to all mankinde Verse 33. 33 Therefore euerie one of you doe yee so let euerie one loue his wife euen as himselfe and let the vvife see that shee feare her husband Let euerie one of you therefore loue his wife as his owne selfe and let the wife feare her husband LEast anie should thinke that holie matrimonie is but a bare badge or signe onelie and that therefore the words which haue bene alreadie spoken concerning the comparison of Christ with the Church to be referred to the marriage of our first parents alone the Apostle outreaching them that thus might suppose applieth the example vnto all generallie and shutteth vp in a short summe such things as hée handeled touching the duties of married couples one to another And as hée draweth the duties of the husband towards the wife vnto one head or spring of loue so hée affirmeth that the dutie of the wife is to feare and reuerence her husband as her head Vnder this word Feare all duties of the wife to the husband are conteined The husband which loueth his wife vnfeinedlie imbraceth tendereth and maketh as much of her euen from his heart roote as he doth of his owne ribbe that is to saie as S. Paule speaketh héere as his owne selfe that is as his owne flesh For the Apostle painteth out before vs this manner of loue therefore he thinketh well of it he speaketh honestlie of it his aduise and endeuour is not lacking to further it finallie he bestoweth all duties of courtesie humanitie and gentlenesse vpon it yea as he would doe to himselfe so doth he vnto it according to the lawe of God and the ordinance of nature The dutie which shall answere on the other side vnto this loue is conteined in this word Feare wherby the reuerend seruice and dutifulnesse is vnderstood with the which the wife béeing the inferiour or lower serueth hir husband being the superiour or higher sheweth vnto him all duties of subiection belonging vnto him Shée murmureth not against her husband she swelleth not at him shee sets not shoulder against him shée séekes not to be head and ruler ouer the whole house but performeth all manner of duties and seruices to her husbande with a godlie loue honest affection and Christian tendernesse This subiection when it procéedeth from faith and the feare of God
leaue and not vnto the mindes willes of men which haue in them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is election or choice which is an abilitie not bound but at libertie whereby the will hauing great choice of things taketh this and that according as it is lead as to followe vertue and auoid vice But this is little agreeable to the goodlie and gaie promises of our Chaldeans Aegyptians or Astrologians who will haue their Art and cunning so firme fast and vnmoueable as they dare boast that nothing can be done but according to the rule and appointment therof For an inclination is not a necessarie cause of anie thing speciallie in men who maie be gouerned by the iudgement of the minde euen contrarie to inclination if it be euill And to hold my peace a while there is nothing more foolish and vnfit than certeinlie to conceiue the effect and full accomplishment of a thing vpon a péece of a cause the same being of the basest order least force to bring forth an effect and full accomplishment Now in that the Mathematicians can foreshew the Eclipses and change of weather this commeth to passe because they depend vpon certeine causes which causes according to the ordinance of God do ueuer alter or varie And these to wit change of weather dependeth vpon the inclination of starres which inclination neuer deceiueth for the most part in things that lacke life Wherfore as Eclipses stand vpon demonstration so change of weather standeth vpon coniecture It is far otherwise in the reasonable abilities of the minde speciallie in the wils of men which are indifferenlie inclined vnto contraries as hath bene alreadie shewed Verse 4. 4 And ye fathers prouoke not your children to vvrath but bring them vp in instruction and information of the Lord. And ye fathres prouoke not your children to anger but bring them vp in learning the rebuking or feare of the Lord. THis is the fourth specialtie answerable to the former For as that required of children their obedience so this asketh a dutie of parents like in proportion and measure towards their children And in the first place the Apostle setteth downe of what things fathers ought to take heede secondlie what they ought to do with their children He giueth them warning to beware in anie wise of too streight and sharpe handling seasoned with no loue or gentlenesse For hard handling wherein appeareth no fatherlie loue or affection hath manie inconueniences ioined with it For first of all it maketh their children dizzards dolts blocke-heads heauie-hearted and dull of spirit Secondlie it bréedeth hatred by little and little in their tender mindes against their parents Thirdlie this hatred which they haue continued maketh place for stubbornesse and rebellion so that when thou wouldest win them by gentlenes faire meanes the mischiefe being so far growne thy labour is but lost But where parents execute their rule and power well ouer their children there doth authoritie hold them in feare willingnesse to obeie and kindnesse keepeth them in loue and readinesse to please As therefore too much making and as we saie cockering of our children is the next waie to make them sluggards wantons so a wise bringing of them vp a right and orderlie vsing of them maketh them quicke spirited honest thriftie Now the apostle addeth what parents ought to do with their children and that brieflie when he saith But bring them vp in instruction information of the Lord. Saint Paule in this place requireth thrée things of godlie parents First Bringing of them vp which thing parents are bound to do to their children by the lawe of nature Secondlie Discipline or instruction wherby as their children maie be enured to the knowledge of godlie honest things euen so they maie be made milde gentle courteous in so much that their wise conuersation and honest behauing of themselues shall turne in the end to the comfort and honour of their parents and to the profite and commoditie of the Commonwealth For 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in Gréeke Instruction in Latine is a certeine abilitie of the minde whereby a man is made friendlie to himselfe and louing to others which thing doubtlesse cannot come to passe without honest bringing vp and well instructing of them in the knowledge of things profitable and necessarie Héerevpon it is that this 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or Instruction doth signifie sometimes by the figure Metonymia the verie instructing it selfe Againe because the stint of instruction is humanitie therfore doth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or instruction signifie other while by the figure Prolepsis humanitie it selfe also that is to saie a méeknes courtesie in maners and a tractablenesse in a mans whole life Thirdlie Information of the Lord. The olde Interpreter hath set downe Rebuking in stéede of Information which is not well done For the Gréeke word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 betokeneth in generall such an information wherby that is put into ones mind which is néedefull to be done The genitiue case Domini of the Lord is in place of an Adiectiue For the Apostles meaning is that such things should be put into tender and young mindes by dailie admonishments as tend to true godlinesse and to the feare of the Lord besides this also that they maie be drawne to the learning of such arts and sciences as they séeme to be most fit for by nature Nazianzenus writing to Eudoxus the Rhetorician saith it was an auncient lawe in Athens yea a verie good lawe which gaue commandement that so soone as children came to yeares of discretion they should be put out to learne arts sciences which thing was done in this manner There were brought laid in open place instruments or tooles belonging to euerie art occupation now sir the youth of that countrie being brought thither chose euerie one for himselfe such tooles as serued that trade of life wherein they most delighted héerevpon commandement was giuen by the magistrate that they should learne that science and occupation which they had taken themselues vnto nature hauing giuen plaine proofe therof before To this perteineth that saieng of the Poet Tuï nihil c. That thing thou shalt not saie or do Which Nature noddeth not vnto It is the parents charge therefore diligentlie to marke and consider for what trades of life their children seeme most fit Let parents also themselues learne first of all héerhence that God requireth earnestlie at their hands to instruct their children euen with their owne voice and information in true religion And let none thus thinke with himselfe that to indue tender young mindes with doctrines or lessons of godlinesse belongeth to Church-men and Schoolemaisters onelie but also that it is the dutie of parents much more to do this who ought to sowe the séeds of godlinesse in their childrens tender mindes together with their milke Let children also learne that it is their part not onelie to obeie their parents training