Scriptures we draw knowledge comfort patience and hope THE FIRST CHAPTER The summe of the first Chapter AS God reuealeth y e misterie of saluation by his gospel vnto them whoÌ„ according to his good wil pleasure he hath chosen in his beloued sonne for the praise of his glorie so he sealeth them with his spirit Paule testifieth y t the Ephesians are in y e number Wherfore he giueth God thankes for them and praieth that they might more and more abound The order and partes of the Chapter THe order of the Chapter is this After the inscription or title the desire or wish followeth in the first place a thanksgiuing a reason béeing taken from the manifolde blessing grace of God most liberally powred foorth vpon all mankinde Héerevnto is added a notable exposition of this grace of God towards all mankinde and that altogether Rhetoricall For first of all he setteth out and commendeth this grace of God towardes mankinde and by reasons drawn from the Causes and Effects he amplifieth and inlargeth it Then he goeth from the generalitie vnto two specialities and this partaking of grace hée applieth first to the Iewes and secondly to the Gentiles but vnder the name of the Ephesians Moreouer to the ende that the Ephesians might acknowledge the greatnesse of this grace and thinke vpon perseueraunce or constancie he saith that he giueth God thankes for reuealing vnto them the mysterie of saluation and that he praieth vnto God that they may increase abound therein more and more From whence he falleth againe into the setting foorth and commending of Gods benefits ¶ The exposition of the first Chapter with the obseruation of doctrines therein contained 1. Verse PAVLE an Apostle of Iesus Christ by the will of God to the Saintes which are at Ephesus and to the faithfull in Christ Iesus PAVLE an Apostle of Iesus Christ by the will of God To the Saintes which are at Ephesus and to them which beleeue in Iesus Christ THere are two partes of this inscription or title the first whereof containeth thrée things to wit The proper name of the person which writeth The worthinesse of his office and the authoritie of his function Apostolicall Héerevpon we may gather first of all what accompt is to be made of the doctrine of the Apostle who was made an Apostle of Iesus Christ by the will of God Secondly we may learne heereby in generall not onely what the authoritie of Ministers is which bring Paules doctrine but also what manner confession of their function and calling is required Wée must conclude vpon both that we must not giue place to assemblies of men sitting in councell or to the authoritie of any man or men if they commaund or bring in any thing contrarie or against this doctrine of the Apostle For it is not méete that the authoritie and vioce of God should giue place to the traditions or to the superioritie of men or diuels To this agréeth that saieng of Saint Paule to the Galathians If an Angel from Heauen preach otherwise than we haue preached let him be accursed The second part of the inscription or title doth not onely name them vnto whome the Apostle writeth to wit the Ephesians but also adorneth and beautifieth them with most excellent titles whilst it calleth them by the name of Saintes and Faithfull Which two names are so iointly linked together by nature that of whome so euer the one is spoken the other also is most truely meant and vttered For they cannot be separated either from other bicause who so euer is faithfull is a Saint and who so euer is a Saint is faithfull Whosoeuer beléeueth truly is holie and againe euery one that is holie doth beléeue Now we are made Saints or holie by this meanes The faith of the Gospel doth separate vs from the vnholinesse of the world bringeth vs vnto y e familie or householde of God by this selfe same faith we are purified and made cleane For whosoeuer beléeueth in Christ is both purged and also healed by his bloud Furthermore by this selfe same faith we are presented before God that we might be a liuelie sacrifice pleasing God thorough Iesus Christ Whosoeuer therefore is separated from the vnholinesse of the world is purified by the bloud of Christ is slaine to be a liuely sacrifice vnto God through Iesus Christ the same is a Saint holie in déede notwithstanding he perceiue in himselfe certaine spottes and blemishes which he doth what he can to wash away auoide This place doth shew as well what things are ioined to a true faith as also that the faithfull is reputed a Saint or holie one before God euen by the iudgement of the holie Ghost The wordes of Chrysostome in this place are excellent Loe saith he Saint Paule calleth such men Saintes as had wiues children and an householde For afterwards followeth the proper termes whereby he termeth them to wit Husbands wiues maisters and seruaunts and to them he commendeth mutuall dueties By this terming of them Saints therfore y e pestilent errour of Monks is confuted who put sanctitie or holines in single life and in fained or dissembled virginitie Vnto these also I adde that they likewise are confuted by this place who bragged and boasted of a precise choice of pouertie as of the perfection fulnes of Christian holines For among the Ephesians were many saithfull persons which did abound in riches wealth yet they notwithstanding their conuersion by the preaching of Paule cast not away their riches or set their substaunce at naught 2. Verse Grace be vvith you peace from God our Father and from the Lord Iesus Christ Grace bee with you and peace from God our Father and from the Lord Iesus Christ THis desire or well wishing of the Apostle comprehendeth a summarie of the benefits of the Gospell First he wisheth vnto the Ephesians Gods grace which signifieth vnto vs as well the free good will of God as also euerie gift whatsoeuer is giuen vs of God Secondly hée wisheth peace vnto them that is to say reconciliation or attonement of our selues with God he wisheth likewise vnto them such things as are ioined with this reconciliation namely the ioy of spirit and a quiet conscience Now from whence this grace and peace procéedeth by whom we possesse them the Apostle declareth when he saith From God our Father and from the Lord Iesus Christ From God the Father as from the beginning fountain from y e Lord Iesus Christ as froÌ„ y e Mediatour For as the Father is the fountaine of all graces so the sonne is both the matter merit of all grace peace Héere therefore euen in the verie enterance of this Epistle all merits of men and all dreames of Monks touching their traditioÌ„s all their Merita congrui digni condigâ—â— that is of congruitie worthinesse c. are put to silence For so often as grace is preached so often are the
of this heauenlie blessing is added to wit That we should be holie without blame before him in loue which is the fountaine of all other christian duties This high and excellent calling therefore doeth require holinesse and innocencie of life as the last end or effect of spirituall blessing Thus far we haue shewed the meaning of y e Apostle now let vs see what doctrine comfort is to be gotten therby First therefore where he saith that We are chosen in Christ before the foundation of the world we may thervpon as vpon an vnmoueable principle conclude these specialties to wit That our election is frée that it is without vs that election is not to be sought in the matter of man that election is firme ratified that our saluation is founded in Christ alone that all merits of men are excluded that they are called elect or chosen which are in Christ by faith for the principle of our saluation standeth stedfast He that beleeueth in the sonne shall not perish but shall haue euerlasting life For by faith a passage is made frō eternal election to glorification to come Some out of this place doe reason in this manner God hath chosen some in Christ before the foundation of the world Ergo God ordeined the fall of man before the foundation of the world For of them which fell some are chosen to life and some are reserued or kept to due condemnation Now séeing it is necessarie that men stood before their fall it followeth that God ordeined the creation of man in righteousnesse and holinesse from the which he fell by sinne Therefore the creation of man his corruption his election his reprobation are ordeined of God To this argument I aunswere That to ordeine and bring to passe is one thing to foreknow in eternall counsell another God ordeined the creation of man to his owne Image or likenesse that he should be righteous and holie it was the fatherlie will of God that his creature shuld continue such a one He did foreknow y t man shuld fall after Sathan had deceiued him yet notwithstanding he ordeined not his fall yea rather this his fall was contrarie to Gods ordinaunce els had it not bene deadly vnto man But in so much as God foreknew mans discase he ordeined a remedie to wit his election after his fal in Iesus Christ Therefore the foreknowledge of God is not the cause of mans fall but contrariewise his fall which was to come was the cause of Gods foreknowledge For the thing dependeth not vpon knowledge but knowledge vpon the thing Againe we haue to vnderstand that the election of God is eternall and before all time so that therein in respect of time nothing is to be thought before or after S. Paule therefore when he saith That God hath chosen vs before the foundation of the world speaketh in respect of vs who are then in déede said to bée elected and chosen by Gods eternall decrée when we beleeue in Christ and indeuour to liue in holinesse and innocencie Héerevpon it followeth that the blasphemous speaches of such are execrable accursed which say If I am elected and chosen why then mine iniquitie shall not condemne mée the counsell of God is vnchaungeable If I be not elected and chosen why then neither faith nor desire to liue vertuously will doe me any good The manner of election which is conditionall confuteth these kinde of speaches We are chosen in Christ Ergo we are chosen vpon this condition if we be in Christ that is if we shall beleeue in Christ Wherefore he that is condemned is condemned through his owne default bicause when he was fallen he refused to take hold of Gods right hand whose wil it was to lift him vp againe This is proued by the ende of the ministerie of the word For God sent the Apostles their successors also abroad to this end That they shuld preach the Gospel that they which beleeued should haue life euerlasting Our saluation therfore out of doubt is conditional as these words of Paule beare record Si modo c. If you continue grounded and stablished in the faith Participes c. We are made partakers of Christ if we hold fast the confidence and the reioicing of the hope vnto the ende Mulier c. The woman shall bee saued if she continue in faith Si tamen c. If so be we shall be sound cloathed not naked Christ in like case beateth into our heads this condition Qui crediderit c. He that beleeueth shall not be condemned but he that beleeueth not is condemned alreadie Nisi c. Except yee amend your liues ye shall all likewise perish Si manseritis c. If ye abide in me my words abide in you aske what ye will and it shall be done vnto you Vpon this simplicitie of Gods word let vs stedfastlie staie our selues neither let vs suffer our selues to be withdrawn from it by anie sophistrie let vs giue to God the praise of truth and let vs be trulie resolued in our selues that Gods will is to do that indéed which he witnesseth in his word he will doe But if we be not able to aunswere to all the craftie conclusions of Sophisters which wrest the Scripture diuerslie to mainteine vphold their decrees of destinie let vs confesse that we are but babes in the schoole of Christ and let vs hold fast the grounds of godlines which we haue atteined vnto by an vnfeined faith neither let these most sweete and delicate saiengs be snatcht from vs Fidelis sermo c. This is a true saieng and by all meanes worthie to be receiued that Christ Iesus came into the world to saue sinners Againe Hoc honestum c. This is good and acceptable in the sight of God our Sauiour who will that all men shall be saued and come vnto the knowledge of the truth For there is one God and one Mediatour betweene God and man which is the man Christ Iesus who gaue himselfe a raunsome for all men And the Lord himselfe saith Venite c. Come vnto me all ye that labour are heauie loaden and I will refresh you And againe Non veni c. I came not into the world to call the righteous but sinners to repentaunce Againe Deus est c. The Lord is patient towards vs would haue no man perish but would all men to come to repentaunce Againe Omnis c. Whosoeuer beleeueth in him shall not be ashamed for there is no difference betweene the Iewe and the Grecian for he that is Lord ouerall is rich vnto all that call vpon him Againe Apparuit c. For the grace of God which bringeth saluation vnto all men hath appered teacheth vs that we should denie vngodlines worldlie lusts and that we should liue soberlie righteouslie and godlie in this present world looking for
grace or else were worke no more worke How often soeuer therefore our saluation is said to be either the gift of God or to be of grace or to be obteined by faith or to be ours without works all manner of merit in man touching the worke of our saluation is tript and throwne vnder foote Now why saluation is not of works he sheweth a reason in these words Least anie man should boast Herto serueth that saieng also Vbi est gloriatio c. Where is then the reioising It is excluded By what lawe Of workes Naie But by the law of faith For that which is obtained by faith is altogether of frée gift therfore it excludeth all reioising or boasting contrariwise whatsoeuer wée get by our owne workes and trauell that is matter to vs of boasting Furthermore bicause the fleshlie minded hearing this benefit of saluation to be ours by frée gift and without workes or merits that is to saie without the desart of workes snatch at it and therevpon take full libertie to sinne the Apostle méeteth them in the mouth and laieth against them the verie next or néerest end of saluation which he did beate vpon in the first Chapter namelie our sanctification For we are his workmanship created in Christ Iesus vnto good workes that we should walke in them The word For is oftentimes so taken in an obiection that it séemeth to carrie a reason or cause of a thing with it But yet notwithstanding it doth not render a reason or cause of the former speach but rather giueth a priuie aunswere to the aduersaries obiection For when Saint Paule saith that we haue saluation without workes one or other maie thus obiect and saie If we obtaine saluation without workes then what néed we doe good workes The Apostle aunswereth that it followeth not For we are created in Christ vnto good workes And thus the word For conteineth a reason to reproue the replie of the aduersaries whose obiection the Apostle aunswereth in this place The obseruation of the vse of this word For is profitable that we may knowe and vnderstand whereto the same serueth Thus farre touching the meaning of this Aphorisme Now let vs to the specialities of the same in due order The first The frée goodnesse of God is the onelie cause of our saluation The second By faith alone we are made partakers of saluation freelie giuen The third Mans workes are neither the causes nor the merites nor part of our saluation The fourth Good workes are ioined with faith as a necessarie and vnseparable accident The fift All mans reioising or boasting in the worke of saluation is excluded The sixt Regeneration or new birth in Christ is the cause of good works These sixe specialties are in the words of this short péece of doctrine which containe the principall and chiefe grounds of Christian Religion confute manie foule and grosse errours For first of all they are confuted héere which will haue saluation to stand vpon faith and works together as vpon the parts thereof But Saint Paule in this place doth manifestlie exclude works and setteth downe faith not as a part or as a cause of saluation but as an instrument only Secondlie they are also confuted by this saieng of S. Paule who whiles they graunt with vs that men are iustified by faith alone exclude works not onelie as causes and merits but also as necessarie consequents as though good works were not necessarilie required in such as are iustified and haue obtained saluation by frée gift Against whom S. Paule in this place doth plainlie reason requiring Workes as a necessarie consequent of saluation and as a necessarie and vnseparable accident of regeneration Workes therefore as S. Barnard saith are not the cause of reigning but a waie to reigne not the cause of our comming to Gods kingdome but a waie thervnto Furthermore by this saieng of S. Paule are ouerthrowen all preparing workes as they terme them to iustification For if our works were required as preparatiues then would not S. Paule haue spoken thus Absque operibus Without works Let vs therefore beare awaie hold fast this speach of y e Apostle wherby we are instructed in our saluation armed against the errours both of the Papists and the Pharisies besides that wée are warned what our dutie is which haue obtained saluation fréelie through Christ Verses 11. 12. 13. 11 Wherefore remember that ye being in time past Gentiles in the flesh called vncircumcision of them which are called circumcision in the flesh made vvith hands 12. That ye vvere I saie at that time vvithout Christ and vvere aliants from the CoÌ„monvvealth of Israel and vvere straungers from the couenants of promise had no hope vvere vvithout God in the vvorld 13 But novv in Christ Iesus ye vvhich once vvere farre off are novv made neere by the bloud of Christ VVherefore bee yee mindfull that yee were Gentiles in the flesh which were called vncircumcision of them that are called circumcision in the flesh made with hands bicause at that time yee were without Christ aliens or foreners from the Commonwealth of Israel and straungers of the testaments of promise hauing no hope and without God in the world But now in Christ Iesu ye which sometime were farre off are made nigh in the bloud of Christ THis is an other part of the comparison to wit of the state of the Gentiles before grace and vnder grace which part of the comparison doth not in verie deed but after a certaine manner onelie differ from the former which manner standeth vpon circumstances Nowe the Apostle saith that the Gentiles did differ from the people of God in two circumstances first in the signe secondlie in grace In the signe bicause that as the Gentiles were vncircumcised in witnesse of their vncleannesse so the Iewes had the circumcision of promise In grace bicause that as the Gentiles were Without Christ who is the onelie waie of saluation Out of the Common-wealth of Israel that is to saie not of Gods people Straungers from the couenants of promise that is to saie without the witnesses and testaments wherby God bound himselfe to his people Without hope and without God that is to saie men liuing in the world vtterlie voide of Gods feare seruice so the Iewes had all these things of grace For they had the promise of the Messias they were in the Commonweath of Israel they were heires of the couenants of promise they had the hope of saluation and they knewe God To this he addeth an Antithesis or opposition teaching that the Gentiles are now reconciled vnto God by the bloud of Christ receiued into the Commonwealth and houshold of God through the same Iesus Christ Yee saith the Apostle which once were farre off namelie from grace are now made neere to wit by the meanes of Christs bloud All these things serue to this ende that he might beate downe the pride â—igh mindednesse of the
S. Paule if we couet desire to séeme anie thing in y e house of God let vs confesse that it is the gift of God if anie of vs haue some place of dignitie account in the Church let him acknowlege that it was the working of Gods power if anie thing that is singular excellent proceede from him let him cast awaie all vaine arrogancie bragging let him abase himself before God let him knowe that greater gifts are giuen him that he might be more bound to serue others not to take vpon him the office of a Controller to reproue finde fault with others but let him honour reuerence euerie one according as his place and degrée shall require Athanasius noteth vpon this place that in the ministers of Gods word three things are necessarie The first a stoute and valiant heart that will not shrinke in anie daunger as heere S. Paule writeth and preacheth Christ boldlie and with a courage euen in bonds and imprisonment The second wisdome and vnderstanding without which he is not able to discharge this hard buisie office The third an vpright life holie and honest For it is the dutie of a shepheard to goe before his flock no lesse in life than in voice and as well in deed as in word When these thrée things shine in the ministers of God their labour cannot be without plentifull fruit Contrariwise when the hearts of the ministers are striken dead with the feare of Tyrants when they are discouraged when the foundations of their doctrine are not faithfullie laid when their life is not answerable to the worthinesse of their calling then the church of God is in a miserable taking For what shall become of the shéep when either the shepheard is deuoured of the woolfe or else vnarmed fléeth from the woolfe leauing his shéep at hap hazard Verses 8. 9. 10. 11. 8 Euen vnto me the least of all Saints is this grace giuen that I should preach among the Gentiles the vnsearchable riches of Christ 9 And to make cleere vnto all men vvhat the fellowship of the mysterie is vvhich from the beginning of the vvorld hath bene hid in God vvho hath created all things by Iesus Christ 10 To the intent that novv vnto principalities and powers in heauenlie places might bee knovvne by the Church the manifold vvisedome of God 11 According to the eternall purpose vvhich he vvrought in Christ Iesus our Lord. Vnto me the least of all Saints this grace is giuen euen to preach among the Gentiles the vnsearchable riches of Christ and to make euident vnto all men what the followshippe or communion of this mysterie is which hath bene hidden from beginnings in God who made all things through Christ that now might bee knowne vnto rules and powers in heauenlie places by the Church or congregation the manifold wisedome of God according to the eternall purpose which hee purposed or decreed in our Lord Iesus Christ THat which the Apostle had brieflie touched he discourseth vpon more at large namelie that he was called of God to be an Apostle of the Gentiles And this is the sum of this long period or point But that we maie gather greater fruite thereout I will seuerallie intreat vpon euerie part of this amplification or enlargement and make the same serue to our vse First therefore when he saith Vnto me the least of all Saints is this grace giuen he doth not abase his office but acknowledgeth the condition of his own person and that for this purpose that the greatnesse of Gods grace towards him might the more excell What learne we by this Euen to magnifie aduance our office whervnto we are called with thanksgiuing and to take nothing vnto our selues arrogantlie If therefore we do anie thing aright let vs ascribe the same wholie vnto Gods grace not to our selues who without the grace of God are vtterlie vnprofitable instruments Let the godlie shepheard therefore not suffer his office to bée despised although he acknowledge himselfe vnable and vnfit for so great a calling Againe let him not sette light by other his fellow-labourers as his vnderlings and himselfe their better but let him confesse that they all as well as hée are stewardes of the mysteries of God Secondlie when the Apostle addeth That I should preach among the Gentiles the vnsearchable riches of Christ hée sheweth the ende of his Apostleshippe For he saith he was made an Apostle Whie Not that vnder this title hée should boast in idlnesse but That hee should preach the vnsearchable riches of Christ which as Saint Ambrose saith hée vouchsafed to bestowe vpon the Gentiles a people past hope that without workes they might bée saued euen through faith Nowe he calleth them Vnsearchable riches of Christ not onelie bicause the searching of them out is beyond the reach of reason but also bicause they cannot be found out at the full in this world no not of the faithfull but a tast onelie giuen vnto them which is inough for the hope of saluation By this speach therfore of the Apostle not onlie their arrogancie is rebuked which thinke that they haue in their heads whatsoeuer is conteined in Gods holie word but there is also commended vnto vs a singular and speciall diligence that we should trauell tooth and naile all that we maie to profit continuallie in the schoole of Christ ralling vpon the holie spirit our teacher without whose assistaunce and aide our labour is vtterlie lost in seeking to obteine this spirituall wisedome Againe they are also put to silence dasht which vainlie cogge and lie that they are Saint Paules successors albeit they preach not with Saint Paule The vnsearchable riches of Christ touching remission of sinnes fréelie giuen but either liue like idle and lazie lubbers or else bring a doctrine which is at defiance and daggers drawing with the Gospell of Christ Thirdlie when this is added And to make cleare vnto all men what the fellowship of the mysterie is the Apostle expoundeth the clause going before For that which he called euen now That vnsearchable riches of Christ he expoundeth now a certeine fellowship partaking of the benefits of Christ which the Gospell offereth to wit That the Iewes and the Gentiles are partakers of the selfe same redemption in Christ Herehence let vs therefore learne that all difference of people person estate and degrée is taken awaie for the kingdome of Christ meddeleth with no such matter For one and the same Christ is rich inough vnto all that call vpon him Fourthlie when it is thus said Which from the beginning of the world hath bene hidde in God who hath created all things by Iesus Christ he cutteth off their obiection which despised the Gospell as a doctrine but latelie hatcht as manie also in the Apostles time did Héereby let vs take heart at grasse against the enimies of the Gospell which fowlie béelie vs calling vs brochers and builders of a certeine new and
Sathans net and so either to blaspheme and slaunder the word of God through the lewde behauiours and beastlie maners of such as will be counted iollie fellowes in the Church of God or else to be allured by example to folowe their filthie fashions which is done too soone God wot where no héed is taken For men do much sooner followe the vice of one than the vertue of manie Now the reason whie S. Paule would not haue these vices named standeth vpon disagréements Christians must be holie Ergo they shall not meddle with any thing that is beastlie and abhominable Verse 4. 4 Neither filthinesse neither foolish talking neither ieasting which are things not comlie but rather giuing of thanks And filthinesse and foolish talking and ribauldrie or beastlie and vnhonest ieasting which become not but rather thankesgiuing YEt againe the Apostle ioineth thrée vices together which doe likewise fall at defiaunce and open fight with the following of God true holinesse against which thrée vices he setteth the vertue 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Thankesgiuing a vertue in déed which doth not onelie signifie a praier wherein we giue God glorie thanks praise but also language or speach seasoned with comlinesse swéetnes For God loueth not that Stoicall sowrenes glummie countenance whereby men are made afraid to be consant with vs but as his will is to haue vs gentle and swéet in our life and conuersation one towardes an other so he requireth communication seasoned with godlie swéetnesse Furthermore where the Apostle interlaceth this Which are things not comelie it is an argument drawne from disagréements For all manner of filthinesse ribauldrie and dishonest ieasting either in behauiour or in talke is vtterlie at daggers drawing with the dutie of a Christian Verse 5. 5 For this ye knovve that no vvhooremonger neither vncleane person nor couetous person vvhich is an idolater hath anie inheritaunce in the kingdome of Christ and of God For this you knowe that no whooremonger or vncleane or couetous person or which is an image worshipper or idolater shall obtaine anie inheritaunce in the kingdome of Christ and of God THe Apostle addeth vnto the wordes going before a verie heauie threatening or a reason drawne from the punishment which hangeth ouer the heades of Whooremongers vncleane and couetous persons to wit that they are shut out from the inheritance of Christ and of God And no meruell for wot you what a iustifieng faith can by no meanes stand or agrée with these plagues Neuerthelesse hope of pardon and forgiuenesse is not denied or withheld from the offender by this threatening but the punishment due by desert to such fowle sinnes is onelie signified that the filthinesse of sinne béeing once knowne and the greatnesse of our guiltinesse therein vnderstoode by the punishments we might fall to repentance and defie all such filthinesse For the rule of the Prophet concerning the repentant as it is alwaies so is it now to be laid fast hold vppon Cùm recesserit c. When the wicked shall turne from his sinne and doe that which is lawfull and right he shall surelie liue and not die Againe Nolo mortem c. I desire not the death of the wicked but that the wicked turne from his waie and liue But speciall héede must be taken that we abuse not this rule to the dishonour of God and our owne destruction Let vs therfore beware that we runne not with full raine into a lewde custome of sinning least God giue vs ouer into a reprobate minde and wée become carelesse of our wicked déedes minding nothing lesse than to bee sorrie for them For if we set at naught the outcries of the holie Ghost ringing in our eares by the preaching of the Gospell calling vs to repentance it is to be feared that we shall be quite cast awaie by Gods iust iudgement and counted dead creatures and damned soules ordeined to eternall torments before God Which punishment doubtlesse is most worthie that God therewith should take vengeance vpon the malapert vntowardnesse sawcinesse and péeuishnesse of men Verses 6. 7. 6 Let no man deceiue you vvith vaine words for for such things commeth the vvrath of God vpon the children of disobedience 7 Be not therefore companions vvith them Let no man deceiue you with vaine speches For by such things commeth the wrath of God vpon the children of disobedience Bee yee not therefore made partakers with them IN these words the Apostle vseth the figure Prolepsis which in English maie be called a Presumption whereby he catcheth their obiection excuse by the head which diminish and lessen the sinnes aboue rehearsed saieng that they are but escapes and defaults following mans frailtie weaknesse and that God is not so cruell a tyrant that for such offenses he will quite cast men awaie Moreouer that there were diuerse yea euen of the most holie Fathers in all ages and times which fell in the like againe that grace so aboundeth as it swalloweth vp the sinnes of the whole world and finallie that it is inough if a man be brought to the repentaunce of his sinnes committed when he is going out of this world and giuing vp the ghost With these and such like reasons manie doe miserablie deserue themselues vntill they tumble downe headlong into euerlasting destruction But yet our Apostle doth admonish the godlie in this place that they suffer not themselues to be deceiued insnared and tangled with Vaine words whereby as with a hooke Sathan draweth them into hell There is no poison more dangerous than are those excuses delaies which kéepe embolden harden vs in our sinnes For whosoeuer listeneth vnto such Vaine words is in liking with them saie what ye will he is vtterlie voide of the feare of God For this is proper to the feare of God as the sonne of Syrach saith euen to driue out and chase awaie sinne I saie therefore that we must flee from the spéeches of such heathenish vnholie men not as from the swéete and entising songs of Syrens but as from the deadlie stings and wounds of Sathan For these men turne the iudgement of God and the rebuking of sinnes into toies and merriments Let vs rather be moued with the examples of the whole world which for such sinnes sake felt the heauie wrath of God that is to saie the vengeance of God falling vpon The children of disobedience that is to saie vpon stubburne and wilfull men The floud is a witnesse héereof the burning vp of Sodom maketh it a cléere case verie manie ouerthrows and horrible changes of diuerse kingdomes Commonwelths and honourable houses auouch it for a truth And that it is no lie the torments of the wicked wherwith God will punish their stifneckednesse and neglect of dutie shall bée a sufficent triall Let vs therfore obeie the holie spirit exhorting commanding vs That we should not be companions with them let vs earnestlie in time fall to repentance of
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