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
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
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
doctrine is by nature the first exhortation the second by order For this is the perpetual order of Moses of the Prophets of Christ of the Apostles and of all such as teach aright that vpon doctrine which they deliuer in the first place they frame bring in their admonitions their exhortations their comminations or threatenings their reprehensions or rebukings their consolations c. For so doe they applie their doctrine to the hearers And surely a small matter it is to teach well except therwithall thou stirre vp the slouthfull with certeine pricks except thou refresh and comfort the fearefull except thou rebuke and chide the stubburne and wilfull c. Furthermore the former part which is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Doctrine is not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is to say standeth not vpon disputation or reasoning but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is to say consists in expositiō For it conteineth an exposition of the mysterie of our saluation that first in generall towardes all the elect or chosen declaring that it is not a new mysterie of saluation but in such sort ordeined and established before the creation of the world by the méere goodnesse of our heauenly Father that he would saue all beléeuers in his beloued sonne Then he diuideth the generalitie applieth the same to the specialties shewing That the benefit of reconciliation or attonement doth indifferently belong to the Iewes and to the Gentiles among whom were the Ephesians And as Rhetoricians teach what is to be obserued in the exposition of things so he beateth in more déeply the causes the circumstances For he setteth downe most diligently the causes efficient materiall formall and finall of this mysterie making a repetition of the selfe same things yet againe both that a desire of this so great a mysterie might be kindled the more in the mindes of the Ephesians also that they might not for any causes whatsoeuer fall from so great grace Héerevpon also it ariseth that he saith he giueth God thankes for that he hath vouchsafed to reueale his mysterie of the saluation of mankinde to the Ephesians that he witnesseth likewise that he praide vnto God for the Ephesians that they might profit daily more and more in the knowledge of this mysterie Now that he might persuade the Ephesians that saluation fréely giuen doth also pertaine to them he sheweth how he himselfe was called and taught by the reuelation of Iesus Christ to preach the Gospell or glad tidings of saluation freely giuen not to the Iewes onely but to the Gentiles also the difference betwéene the Iewes and the Gentiles being taken away by the cōming of Christ so that saluation fréely giuen is indifferently and without respect offered to the Gentiles and to the Iewes faith béeing the instrument whereby it is receiued Hitherto haue we touched the former part of this Epistle which he knitteth vp and endeth with a thanksgiuing according to his vsuall manner Héere let the Readers diligently marke how fitly all things are applied to the scope and ende of his writing If grace be powred out so plentifully vpon all men if the mysterie of saluation decréed and purposed before the creation of the world be preached if in his beloued sonne he loueth the beléeuers if he seale saluation grace by his spirit if he sende Apostles and Ambassadours with grace of this mysterie if it bée a gift and benefit fréely giuen if by the preaching of this benefit the praise and glorie of God is testified to be short if the holinesse and saluation of men be sought what man or woman vnlesse they be wodde witlesse contemners and despisers of their owne saluation but will confesse that it is meruellous necessarie to stand sledfastly in this doctrine with a valiant inuincible minde and courage to suffer rather any torments than to fall from so great grace and saluation The latter part which standeth vpon exhortation is diuerse manifolde For in this the Apostle exhorteth first of all to the vnitie of spirit in loue charitie then he goeth to common dueties as it were to y e specialties of the generalitie Then by reasons repugnant contrarie to our vocation or calling he weaneth and withdraweth vs from vices and declareth by comparison what the godly ought to do Heerevnto he addeth precepts concerning domesticall discipline or household gouernment For he inioineth husbands wiues parents children maisters and seruaunts 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 officia sib◠inuicem reddere that is to say to vse semblaunt and proportionable duties one towards and other all which he draweth out of the fountaine of faith loue applieng to each seuerally that which to them is conuenient After this he maketh vp the panoplie or warlike furniture of Christian souldiers and therwithall he armeth the Ephesians against Sathan the enimie of mans saluation vnto this part be ioineth are quest that the Ephesians would pray for him Lastly he maketh mention of Tychicus whom he sent vnto them with this Epistle of whom as he certifieth them they might know his estate so at the length with a well wishing vnto them according to his custome he maketh en ende Let this be sufficient to be spoken of the order and method of handling this Epistle Now in the explication or expounding of euery seuerall Chapter I will after my manner kéepe this order First I will gather drawe euery seuerall Chapter to a certaine summarie or head Secondly will set downe the order and parts of euery seuerall Chapter Thirdly and lastly I will adde an exposition an obseruation of such doctrines as we shall méete with an applieng of them to our vse and practise The first bringeth this benefit that whatsoeuer is Rhetorically spoken the same béeing examined summarily by Logick may the more easily bée vnderstood and in few words or short speach once conceiued may sticke the faster in memorie The second which is the middlemost doth helpe as well the interpreter or teacher as also y e learners or scholers It helpeth the interpreter or teacher least he forgetting those things wherof speciall consideration should be had might breake out into straieng opinions nothing belonging to the Authors meaning which thing in sequele ingendreth many corruptions diuersitie of opinions vnprofitable disputations sects heresies It helpeth y e learners or scholers bicause they besids obseruation marking of the order than the which nothing is more handsome commendable ma◠the more narrowly sée into y e pith substance of things whereby iudgment is formed in the learners to the end y t they in other writings may obserue marke the phrase and manner of speach The last examineth the order of things bringeth light to that which is hidden darke vntieth y t which is intangled snarled sheweth the vse of those things which are declared in our life by which meanes it commeth to passe as the Apostle saith that out of the
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
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