〈◊〉 〈◊〉 〈◊〉 I am that good shepheard So héere also 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I am that same prisoner of Iesus Christ who haue the name euerie where to bee him that would make the Gentiles equall with the Iewes for which things sake I am now lead awaie to Rome and there kept prisoner Héere thrée places offer themselues vnto vs. The first That the preaching of the Gospell is ordeined for the building vp of the Church The seconde That the godlie preachers of the word must looke for nothing but trouble and persecution at the hands of the world The third That the preaching of the Gospell is a most assured token and vndoubted warrant of Gods fauour Verses 2. 3. 4. 2 If ye haue heard of the dispensation of the grace of God vvhich is giuen mee to you vvard 3 That is that God by reuelation hath shevved this mysterie vnto me as I vvrote aboue in fevv vvords 4 Whereby vvhen ye read ye maie knovve mine vnderstanding in the mysterie of Christ If ye haue heard of the dispensation or ministration of the grace of God which is giuen me to you ward to wit that God by reuelation hath made the Gospell knowne vnto me as I wrote vnto you before whereby when yee read ye may vnderstand my knowledge in the mysterie of Christ THis is a cause of the former reason taken from the cause efficient which he saith was not vnknowne to the Ephesians First he sheweth he was called of God to the office of an Apostle Secondlie he declareth y e manner of his calling Thirdlie he auoucheth that he learned the Gospell from aboue euen of God concerning which thing he wrote to the Ephesians before as he saith to the intent that they in reading might vnderstand knowe the certeintie of his doctrine and calling All these points pertaine to this purpose that we may be assured that S. Paule was an Apostle of the Gentiles by the appointment and commaundement of God so that wée neede not at anie hand to doubt of the certeintie of his vocation or calling testimonies whereof may bée read in the Actes of the Apostles in his Epistles to the Galathians and the Philippians Héere thrée things méet vs worthie of marking First How necessarie the certeintie of their calling is which teach in the Church The second That the Gospell is a mysterie vnknowne to mans reason flat against that most filthie and beastlie knaue which braggeth without shame that he forsooth by naturall reason found out the necessitie of the Gospell and the sending of the Messias into the world without the writings of the Prophets and Apostles The third That the certeintie of the Apostles doctrine is vnmoueable stedfast and vndeceiuable Verses 5. 6. 5 Which in other ages vvas not opened vnto the sonnes of men as it is novv reuealed vnto his Apostles and Prophets by the spirit 6 That the Gentiles should be inheritours also of the same bodie and partakers of his promise in Christ by the Gospell VVhich in other ages or times was not knowne to the sonnes of men as it is now opened vnto the holie Apostles and Prophets by the spirit that the Gentiles are coheires and of the same bodie and partakers of his promise in Christ by the Gospell THis is an amplification or enlargment by comparison wherein a reason is rendered why the Gospell of the calling of the Gentiles is named A Mysterie to wit bicause it was vnknown to the world till such time as it was opened by heauenlie reuelation that it was not made manifest to all the Gentiles indifferentlie one with an other that the knowledge of this mysterie was not so euident to the olde Prophets as it was to the Apostles For although the olde Prophets prophesied much of the calling of the Gentiles to the Gospell yet notwithstanding the time and the manner thereof were not so cléere to them as to the Apostles Nowe what kinde of mysterie this is of the Gospell which hee hath in hand he declareth in saieng That the Gentiles should be inheritours also and of the same bodie and partakers of his promise in Christ by the Gospell The mysterie of the Gospell therfore is this That the Iewes and the Gentiles are made ioint-heires of the heauenlie inheritaunce that they all make one bodie in Christ and that the promise of grace which is offered by the Gospell pertaineth vnto them both alike This equalitie or making of the Iewes and Gentils all alike ouerthroweth the prerogatiue or title of excellencie whereof the Iewes maie séeme to vaunt For saluation is a méere frée gift which is also offered fréelie to the most vnworthie Gentiles and to Idolaters but is receiued by faith alone For when the Apostle saith Of his promise in Christ and when he maketh the Iewes and the Gentiles euen and equall what else doth he but exclude and harre out all degrées of worthinesse in merites and requireth the faith of the promise The specialties of this place followe in order Theâ— first That the Gospell is a mysterie which mans reason cannot of it selfe by anie meanes reach vnto The second That the mysterie of the Gospell is reueled by the holie Ghost in preaching with liuelie voice and sounding vtterance For outward preaching auaileth and profiteth little vnlesse there be present within vs the true teacher namelie the holie Ghost which is effectuall and forceable in the worde and with the word The third That all Christs faithfull ones are heires of one and the selfe same inheritaunce members of one and the selfe same bodie and partakers of one and the selfe same saluation by one and the selfe same Iesus Christ The fourth That the dignitie of the ministrie of the Gospell is excéeding great and the necessitie thereof is not smal For by the same the promise of saluation which is to be receiued by faith alone is offered vnto all in Christ Iesus Verse 7. 7 Whereof I am made a minister by the gift of the grace of God giuen vnto me through the vvorking of his povver VVhereof I am made a minister according to the gift of Gods grace giuen vnto me according to the working of his power SAint Paule méeteth them in the téeth which would charge him with arrogancie for that he doth so highlie aduance his ministerie he vseth a certaine shifting off from himselfe to an other For he doth not make his owne merit or vertue but Gods grace the cause that hée was called to be an Apostle Againe he ascribeth it to the working of Gods power that by his Apostleship it pleased God to build his Church For séeing God is able to bring to passe that things which are not maie bée why then might he not of a bloudsucker make aâ—â— Apostle why then might he not of an arrogant person make a wise preacher why then might he not of a weakling make a Champion Let euerie one of vs set before his eies this example of
applied to our vse The first part therefore of Saint Paules praier is contained in these words That he might graunt you according to the riches of his glorie that yee maie bee strengthened by his spirit in the inner man Héere S. Paule wisheth to the Ephesians spirituall strength and he sheweth the fountaine from whence euerie good thing floweth vnto all creatures to wit The riches of his glorie that is to saie the euerlasting bottomlesse mercie of God When we are praieng therefore what must wée doe reckon vp our merits and deseruings No but boldlie trusting to Gods exceeding great goodnesse clemencie we must praie with faith in Christ So praieth Dauid saieng Miserere c. Haue mercie vpon me O God according to thy great mercie according to the multitude of thy mercies He addeth the cause efficient or the working cause which is inward to wit the holie Ghost wherby we are strengthened what maner of strength it is which he wisheth vnto them he expresseth in these words saieng That your inner man may bee strong in the Lord. Now our inner man is our soule so farre forth as it is broken and trained vp in obedience vnto God such a soule as mindeth inward things and not outward eternall heauenlie things not temporall and earthlie things The studies and endeuours of the outward man are diuerse from this For he neglecting that which is inward and heauenlie is buisie in outward temporall and earthlie toies and trash The second circumstance is declared in these words That Christ maie dwell in your hearts by faith This circumstance sheweth plainlie from whence the strength of Christians doth come For it defineth our strength to be Christ himselfe But how Euen by dwelling in vs. How is this dwelling brought to passe Euen by faith Where or in what part of vs Euen in our hearts For it is not inough to haue a kinde of knowledge of Christ it skils not what or how but the affection of the heart must be present which is a stedfast confidence in Christ with which confidence béeing armed we cannot be ouercome but are able to withstand hell gates according to that saieng of S. Iohn Haec est victoria c. This is the victorie which ouercommeth the world euen your faith This place deserueth chieflie to be marked For it doth not onelie teach that Christ dwelleth by faith in them that belieue but it disproueth the Papists which define faith to be a certaine knowledge and agréeing to the storie without confidence of heart The third circumstance That ye maie be rooted and grounded in loue teacheth vs what is the force of faith in respect of our neighbour For so soone as he had made mention of faith by and by hée setteth downe the effect or fruite of the same to wit true and heartie loue towardes our neighbour which hée doth for a double purpose namelie to shewe the true qualitie of faith and also to teach vs in what thing the perfection of Christians doth consist But what manner of loue doth faith require Forsooth such a loue as is rooted and grounded that is to saie such a loue as is sound steddie which is not moued made to vanish like smoke vpon euerie light occasion Héerehence let vs learne that how much more we profit and doe good in the schoole of Christ so much more we growe and increase in the workes of loue and are as it were rooted For it cannot bée that he should be voide of loue which possesseth Christ truelie by faith The fourth circumstance is That yee maie be able to comprehend with all Saintes what is the breadth length and depth and higth to wit of the mysterie of Gods grace and Christs loue towards vs. For so the Apostle expoundeth himselfe saieng That ye maie know the vnmesurable loue of Christ towards you For as the mercie of God the Father passeth all his workes according to the wordes of Dauid so the loue of God the Sonne is beyond all measure also For if thou beholdest the breadth thereof it cannot be compassed within anie boundes if thou considerest the length thereof it reacheth euen to all the ends of the world if thou cast thine eies vpon the deapth thereof it stoopeth downe euen to the vilest and basest things in the world if thou looke aloft vpon the higth thereof it is farre aboue the heauens This is the plaine and true meaning of this place as for the trifles and toies of the Lordes woodden crosse and of the round globe or compasse of the whole worlde let vs leaue them they are nothing and therefore let them goe This place ministreth a most fruitfull comfort against all lets and impediments which séeme to hinder our saluation For if Christ loueth vs so déerelie it cannot be so that we abide in him by faith euen to the end that any creture should cast a blocke betwéene vs our saluation The fift circumstance That ye maie be filled with all fullnesse of GOD comprehendeth in a summe whatsoeuer belongeth to that perfection and fulnesse which GOD requireth of vs. Nowe the fulnesse of God is Christian perfection whereby we doe fullie that is to saie without colourable dissembling and hypocrisie submit our selues vnto God Such are all they which kéepe the faith and a good conscience Héerehence we learne in what things Christians must chieflie finde themselues occupied namelie in labouring more and more to come by perfection For there is none that hath profited and done so much good in the schoole of Christ but hath néede of increase Héere therefore is their vanitie and péeuishnesse reproued which hauing scarslie had anie smacke at all of things belonging to God and sauouring of heauenlie wisdome thinke none so spirituall as themselues not once minding to profit anie more or to goe forward anie whit at all Verses 20. 21. 20 Vnto him therefore that is able to doe exceeding abundantlie aboue all that vve aske or thinke according to the povver that vvorketh in vs 21 Be praise in the Church by Christ Iesus throughout all generations for euer Amen But vnto him that is able to doe most abundantlie aboue all that we aske or thinke according to his power working in vs euen vnto him bee glorie in the Church by Iesus Christ through out all generations from age to age Amen THis is the fourth part of this Chapter conteining a praising or glorifieng of Gods name whereinto the Apostle falleth anon after he had made rehearsall of Gods benefits For the whole benefit of our redemption serueth héereto that all glorie might be giuen to God Wherefore the Apostle surelie verie well hath shut vp the first part of his Epistle with thankesgiuing Furthermore bicause there are diuerse circumstances of this place let vs consider and skanne them seuerallie The first is a making mention of Gods Power whereby he is able to do all things whatsoeuer hée will and will performe all things whatsoeuer
followeth Qui maximus c. Hee that is greatest amongest you shall bee your Minister Againe Hee that exalteth himselfe shall bee brought lowe The Lordes will therefore was not by his forbidding to take awaie the name of Father Maister or Teacher but all arrogant confidence and selfe-liking in vs. Hée will not that wée sooth and smooth our selues if wée séeme to excell others in some kinde of giftes Hée will not that we proudlie preferre and thinke better of our selues than of others but that hée rather which is the greatest should shewe himselfe a minister vnto all He will not that we shoulde deuise and set abroch a new and straunge doctrine but that we shoulde faithfullie followe our onelie Maister Iesus Christ in matters of saluation Now in that they laie load at vs with the saieng of S. Iames Ne sitis multi magistri c. My bretheren be not manie Maisters knowing that we shall receiue the greater condemnation that is soone aunswered For Saint Iames to that his forbidding addeth a reason saieng In multis c. For in manie things we sinne all So that the meaning of this inhibition or forbidding is this I would that ye should not be sharpe controllers of other mens manners Now let vs come backe to the exposition of our text where the Apostle setteth downe the end of those giftes wherewith Christ hath and doth beautifie his Church For the gathering together of the Saints for the worke of the ministerie and for the edification of the bodie of Christ To this ende belongeth all Christs bestowing and giuing out of his gifts This Gathering together of the Saints is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in Gréeke and signifieth properlie a restoring or repairing of a thing decaied as when the members of the bodie as the bones or such like are loose out of order or beside their right place but afterwards set in againe fastened and made sound and whole that all and euerie part of the bodie maie be in good making and liking Héerehence Saint Paule who compareth the Church to the bodie applieth the word to the state of the Church well ordered and gouerned The diuersitie of gifts therfore wherewith Christ beautifieth his Church belongeth to the well ordering and gouerning of the Church For to this thing as it were to the proper end these gifts are appointed This followeth For the worke of the ministerie that we might knowe what instrument Gods will is to vse For the gathering together of his Saints to wit The ministerie of the word Afterwards the Apostle expoundeth this Gathering together of the Saints and calleth it The edification of the bodie of Christ concerning which we haue said sufficient in the second Chapter Now followeth an amplification or enlargement taken from the circumstance of the time and the manner of the edification of Christs bodie Till we all meete together in the vnitie of faith and knowledge of the sonne of God that is to saie Till we all are made one in faith and in the knowledge of Christ In that he saith Till we all meete together it is to good purpose For he signifieth that it is not one daies worke for all of vs to be made full and perfect in Christ but that it must be our dailie labour till at length we come to that vnitie of Christs bodie the cause of which Vnitie is faith This Knowledge is not a knowledge onelie of the minde concerning Christ but also a confidence of the heart For it is not enough to knowe that Christ is God man one person in Trinitie King Prophet and Priest vnlesse with stedfast confidence and boldnesse we build vpon him Héere the degrées of Vnitie must be marked the first whereof is the Knowledge of Christ from whence Faith springeth By this Faith we are ingraffed into Christ and made as it were of his bodie â—eing therefore ingraffed into him made of his bodie it is our part like members of one the selfe same bodie to haue care regard one of anothers health and good case through loue this I saie is our dutie who are ioined together one with another among our selues by the spirit of Christ Out of these things therefore is to be gathered that the Vnitie of the Church consisteth not in traditions of men nor in ceremonies but in the consent of true doctrine and faith from whence the loue of one another doth spring Moreouer when it is said Vnto a perfect man vnto the measure of the age of the fulnesse of Christ the Apostle expresseth by a notable trimme Metaphore the increase growing of the Saints For as there are diuerse degrées of age as infancie childhood middleage oldage dotage c. so must Christians growe by litle and litle in the faith knowledge of Christ They must not kéepe still at the nethermost steppe and staie there but they must goe vp higher and higher till they come to perfectnesse which notwithstanding they shall not obteine at full before they hauing put off the olde man shalbe glorified both in soule and bodie with a blessed life These words therefore of the Apostle must not be referred to the bodie which is but an idle lumpe but to the light of the minde and the affection of the heart to wit that we should knowe Christ trulie and leane vpon him with a liuelie faith that we should not be wauering like children who by reason of their young yeares haue not a settled iudgement but like men growne to full age whose iudgement being steddie they constantlie mainteine the truth For whatsoeuer is héere spoken of the bodie and of the Measure of age it is to be applied vnto the spirit and the increase of the same For as the Lord himselfe grewe in bodie till such time as he became A perfect man and had the iust measure of his full age euen so we must growe in faith and the knowledge of Christ till we are come to perfectnesse This to be the true and naturall meaning of Saint Paules wordes that which followeth is witnesse For the Apostle is not in hand héere with our bodies wherewith we shall rise againe as some verie vnaduisedlie doe gather in this place For that maketh neuer a whit for the drift of this present discourse Verse 14. 14 That vve hencefoorth be no more children vvauering and carried about with euerie vvinde of doctrine by the deceipt of men and with craftinesse whereby they laie in waite to deceiue That we should be children no more to wauer and be carried about with euerie blast of doctrine by the wilinesse of men by craftinesse or snares of deceipt THe Apostle declareth and sheweth the fruit of the sound knowledge of Christ and of faith For the sound knowledge of Christ and a stedfast faith strengthen the minds of men against all such tempests as the souldiers of Sathan dare or shall raise vp against the Church For they that are not indued with the sound knowledge
thing wherein we haue set foorth the will of God towards all men commendeth likewise vnto vs the true fatherlie will of God towards all For it cannot be that the will of God should wrestle with his commandement Wherefore when he biddeth the whole world heare his sonne his will doubtlesse is that all should heare him his will is by hearing they should haue faith For the preaching of the Gospell requireth saith Gods will also is that such as beléeue should be saued Besides this the sonne who is the wisedome of his Father sendeth out his Disciples throughout the whole world with this commandement Ite in mundum c. Goe ye into all the world preach the Gospell vnto euery creature He that shall beleeue and be baptised shall be saued but he that will not beleeue shall be damned This commandement forsomuch as it reacheth vnto all plainlie proueth that Gods will is to haue all men saued but yet vpon the condition of faith as the promise ioined to the commandement declareth The Lord straineth his voice crieng Venite c. Come vnto me all ye that are wearie and laden and I will ease you Héere doe both namelie the commandement and the promise testifie that the will of God is fatherlie that all should come to Christ calling them and that all should obtaine in him their saluation XXXV This therefore is boldlie and vndoubtedlie to be built vpon that the eternall and vniuersall commandement of God is an vndeceiuable witnesse of his will towardes all men Séeing therefore he commandeth all to heare his sonne and to beléeue in him his will surelie is thereafter that all should heare that all should beléeue that all should be iustified that all should be sanctified and that all should be saued Be it farre from a Christian heart to thinke that God forgiueth all men outwardlie and in words and hath an other will and secret meaning of his owne inwardlie XXXVI But one or other will saie peraduenture Faith is the gift of God and the worke of the holie Ghost Ergo no man can beléeue but he which receiueth faith from aboue Againe No man commeth to the sonne vnlesse the Father drawe him This I graunt is verie true But when Saint Paule saith Faith commeth by hearing and hearing by the word of God he meaneth that the preaching of the Gospell is the ordinarie instrument to obteine faith wherein God according to his promises will be faithfull and effectuall will drawe and knit vs vnto his sonne by the word and the spirit But manie when God draweth them set shoulder against him whom they maie as well I wisse obeie This is plainlie proued by the complaint of Christ lamenting and wéeping ouer the Iewes for their frowardnesse Quoties volui c. How often would I haue gathered thee together as the henne gathereth her chickens and thou wouldest not The like stubbornesse and wilfull obstinacie Saint Stephen casteth in the téeth of the Iewes in his time saieng Duri ceâ—uice c. Ye stiffenecked and of vncircumcised hearts and eares ye haue alwaies resisted the holie Ghost And the Lord by his Prophet Esaie saith Tota die c. I haue stretched out my hands all the daie long to a stubborne people that haue resisted me By this selfe same testimonie of authoritie Saint Paule sheweth the rebellion of the Iewes which he proueth to be the cause of their casting off And although our minde whiles it is enlightened prepared altered chaunged disposed and ordered is the patient or sufferer yet notwithstanding in respect of consent and agréement our will being taught by the word and strengthened by the holie spirit is the agent also or dooer XXXVII Héerevnto serueth the example which Saint Augustine setteth downe of Nabuchodonosor and Pharao in these words Quantum ad c. In respect of their nature they were both men in respect of their dignitie both Kings in respect of their cause both keepers of Gods people in captiuitie in respect of their punishment both gentlie admonished and warned by chastisements What then made their endings diuerse Forsooth this because the one feeling Gods hand mourned in the remembrance of his owne sinne and iniquitie the other wrestled with free will against the most mercifull good pleasure of God XXXVIII But héere speciall héede must be taken least anie through wantonnesse and long custome of sinning abusing the gentlenesse and long suffering of God calling them to repentaunce purchase vnto themselues Gods heauie iudgement that in his wrath he forsake them and giue them ouer into a reprobate minde When this is come to passe men waxe deafe and hard of hearing the word of God drawing to themselues such a vse and necessitie of sinning by their owne will that they can doe nothing else but sinne For it fareth with them as with him that pitcheth himselfe headlong from the toppe of a stéepe hill which deede being once done there is no calling of it backe againe because it is past recouerie XXXIX We must therefore in time obeie the voice of God calling vs we must repent and walke warilie as the Prophet giueth vs counsell before our God For he that refuseth to heare God calling vs by his ministers runneth with full raine into the punishment of wilfull obstinacie wherevpon followeth that he being more and more fast bound with the chaines of sinne till at length he become senselesse and sorowlesse and so turne topsie torue all the meanes of saluation Heere therefore that common verse hath fit place If thou to daie vnmeete be thought To morrowe doubtlesse much more nought XL. The sealing of grace commendeth vnto vs most manifestlie the fatherlie will of God for this followeth in the fourth place among those markes tokens which set before our eies how fatherlie the will of God is towards all men For whiles he biddeth all nations to be baptised hée will also no doubt that his grace and most mercifull will be sealed vnto all nations For he would neuer call all nations to Baptisme but that his will is to giue saluation to all nations which he sealeth with Baptisme For this is an vnmouable sequele God offereth saluation vnto all Ergo his will is that all be saued XLI Now in that Baptisme is but onelie literall in manie this commeth not to passe by the counsell will of God who giueth his grace truelie and sealeth the same in déede by Baptisme but through the default of men who shrinke shamefullie from the couenaunt which they made with God in Baptisme XLII For as God promiseth and sealeth his promise with Baptisme so it is méete that man on the other side haue faith in this behalfe For in euerie couenant either partie must and shall kéepe the conditions and appointments of the couenant And for that cause S. Peter defineth it A good conscience making request to God For God in giuing Baptisme promiseth grace now a conscience in faith
by custome and imitation but by necessitie of birth conception after the fall of our first parents the childe of wrath that is to saie by the iust iudgement of God angrie and displeased with him guiltie of euerlasting death through sinne For the childe of wrath is Passiuelie taken and not Actiuelie For he is not héere said to be the childe of wrath which is angrie but he which suffereth anger by desart and therefore is appointed vnto punishment Also before the childe of wilfulnesse and stubbornesse is Actiuelie taken for it signifieth one that is froward malicious disordered and a wrestler against the word of God and his will It is to be noted therfore that this word Filius Childe ioined with Genitiue cases of Nownes appellatiues is somtimes Actiuelie taken that is to saie signifies a man giuen to that propertie or qualitie which by the Genitiue case is expressed other sometimes againe it is Passiuelie taken that is to saie signifieth him that is made subiect to suffer that thing which the Genitiue case declareth In this place let vs first of all marke how miserable our state and condition is without Christ For we are carried a maine into all kinde of sin and wickednesse euen as the lust of the flesh moueth vs not onlie summoned but also tried found guiltie before Gods iudgement seate as offenders deseruing the wrath of God and eternall death Let this thinking vpon our euill case admonish vs how swéete the Lord is and how comfortable his word who by his grace deliuereth vs out of these daungers and remoueth vs into his glorious kingdome Besides that we haue said by this and the former part we maie gather the causes of sinnes bearing full swaie in the world which kéepe order in following one another The first is the flesh it selfe Now this word Flesh is diuerslie taken in the Scripture For sometimes it hath a proper and sometimes againe a figuratiue or borrowed meaning When it is properlie taken it signifieth the fleshie substance of liuing creatures as when Saint Paule saith thus Non omnis caro eadem c. All flesh is not the same flesh but there is one flesh of men and another flesh of beasts and another of fishes and another of birdes It is figuratiuelie taken also sometimes by the figure Synecdoche and signifieth the whole man as in that place of Saint Paule Vt non c. That all flesh maie not boast that is to saie man or anie other liuing creature as in that place also of Genesis Finis c. An ende of all flesh is come before me Sometimes by the figure Metaphora for as the flesh doeth properlie signifie a thing sensible which maie be fealt and séene so Metaphoricallie it signifieth the outward shewe or appearaunce of things as in that place where it is said Vos iudicatis c. Ye iudge after the flesh Sometimes by the figure Metalepsis for bicause the flesh is soft it is otherwhiles taken for soft and set against hardnesse as in that saieng of the Lord Auferam c. I will take from their flesh their stonie heart and I will giue them a fleshie heart that is to saie a soft heart not resisting God but beléeuing in the word of God Sometimes by the figure Metonymia for something to him belonging and that diuerslie otherwhiles for the iudgement of reason as in that saieng Caro sanguis c. Flesh and bloud hath not opened this vnto thee that is to saie by the iudgement of reason thou perceiuest not that I am the Sonne of God and the true Messias Sometimes for the beginning of mans corrupt nature that is to saie for originall sinne as in Saint Paules Epistles euerie where maie be séene 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is to saie The wisedome of the flesh is death Againe Si secundum c. If ye liue after the flesh ye shall die And in that speach of the Lord Quod natum est c. That which is borne of the flesh is flesh And in this sense is the word Flesh taken when we make it the first cause of sinnes reigning and ruling among men Against this is set as it were flat contrarie the spirit of the new borne that is to saie a motion or working which the holie spirit stirreth vp in the hearts of the beleeuers which is the first cause of godlie purposes and exercises in men The second cause of sinnes swaieng in such sort is the lust of the flesh whereby the flesh or originall sinne is made lustie effectuall to bring foorth verie ill fruits The force of this lust all men féele trie in themselues Against this is set as flat contrarie the lust of the spirit which hath place onelie in the godlie and in such as haue chaunged their copie by repentaunce and this is the second cause of godlie purposes and exercises in the good The third cause of trespasses and sinnes is the vnderstanding or as Saint Paule saith 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is the minde when the minde or vnderstanding being attainted raised vp of lust beginneth to talke and reason with it selfe of those things wherevnto the lust moueth and pricketh it Against this is set as flat contrarie the vnderstanding of the spirit The fourth cause of sinnes and offenses is the will of the flesh and thoughts of the same as Saint Paule saith And although the will sometimes replieth vpon the reasoning of the flesh yet notwithstanding in them that are not new borne it is violentlie caried away yea verie often with the force of the flesh euen as a Pinnisse or small Barke is with contrarie windes and weather though the mariners doe what they can for the safegard of the same Héereto serueth the saieng of Medea Laudo â—â—â—liora c. The better I allow as true But yet the worst I will ensue Against this will of the flesh and the thoughts of the same is set as flat contrarie the will of the spirit commanding things which the flesh can in no wise awaie with and this is the fourth cause of godlie purposes and actions in the good The fift cause of sinnes is as Saint Paule saith 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The common course of this world that is to saie the peruerse and froward fashions of this world infinite offenses dailie giuen and examples of most mischieuous déedes without number This euill custome of the world is a kinde of fodder sustenaunce of sinne wherewith manie among them that were minded to feare God being fedde fat ware wilde and kicke vp the heele against him Héerehence springeth this that the euill manners of parents is ths euill bringing vp of their children For whiles men doe amisse and liue after the manner of the multitude they excuse themselues by example as they in olde time did who setting good Noe at naught were paid home at length féeling in the floud due punishment for
spirit In whom the whole building or frame coupled together accordinglie groweth vnto an holie Temple in the Lord in whom also ye are built together to be Gods dwelling in the spirit THe Apostle enlargeth his conclusion by a translation or turning of the specialties into a generalitie by an exhortation He said that the Ephesians were built vpon the foundation of the Apostles Prophets now he applieth this to all the faithfull in generall For he saith that The whole building that is the whole Catholike Church and all the members thereof being builded vpon this one corner stone Groweth into an holie temple that is to saie that the whole building is made one holie temple that in the Lord as the onelie foundation of the temple Now S. Paule in this place vseth a verie full significant and pithie word namelie 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is coupled together wherby is ment that y e building of the Church is so knit and couched together so framed I saie and wrought that all and euerie part thereof is fitted and fastened in such méete proportion euen measure and apt agréement with such sound strong ioints that they hang one by an other verie orderly as the members and lims of the bodie Now this knitting or conpling of the ioints is done in this manner First all the faithfull cleaue vnto Christ their head by faith and vpon him as their onelie foundation state themselues Then they cleaue together among themselues one w t another according to the measure of faith in euerie one of them and according to the diuersitie of gifts which God hath giuen them that they might all make one bodie one holie temple of God of which temple all the faithfull are liuelie stones in such excéeding comelie order and agréement knit together wrought in one that there is not a corporation or companie of men to be found in all the world linked in like loue concord and vnitie among themselues Furthermore when we heare either the whole Church or the seuerall members thereof called The holie temple of God let vs thus suppose with our selues First That the Church is Gods building Secondlie That God dwelleth in this temple which is appointed and ordeined for his glorie Thirdlie That as it is a fowle and hainous offense to defile this temple with anie vncleannesse so it becommeth all the gooue to bend their endeuours euerie waie that they maie lead their life in holinesse vnblameablenesse least through their default it come to passe that the Maister builder cast them out and throwe them awaie as rotten and mooldering stones seruing to no good vse I would to God this could sinke into their hearts which either with their owne priuate lewd dealings blemish the Church or with their vnprofitable quarelings cut in péeces the vnion or agréement of the Church Heere the reason must be marked why the whole Church of God is called One temple and why euerie seuerall beleeuer is named The liuelie temple of God in like case The whole Church is therefore called the temple of God both because it is reared vp and built vpon one foundation and also because all the faithfull being ioined together in the vnitie of faith and loue haue God dwelling in them whom they serue and worship Euerie seuerall Christian is therefore called the liuelie temple of God both for that euerie of them is builded vpon one onelie foundation which is the Lord Iesus Christ and also for that God dwelleth in euerie of them whose mightinesse is to be praised and magnified of all generallie and also of euerie one particularlie The exhortation of the Apostle doth folowe In whom saith he ye also are built together to be the habitation of God by the spirit In whom to wit the corner stone ye also are built together namelie by the faith of Christ and loue among your selues one with another renouncing and forsaking all vnholinesse heathenishnesse and vncleannesse After this manner the Apostle speaketh elsewhere in an exhortation drawing his argument or proofe from the dignitie or worthinesse of Gods temple For these are his words Ah Non scitis c. Ah Know ye not that your bodie is the temple of the holie Ghost which is in you whom ye haue of God ¶ THE THIRD CHAPTER ¶ THE SVMME OF THE third Chapter I Paule a Prisoner of Iesus Christ beare ambassage for your behoofe O ye Gentiles to open and make knowne vnto you the mysterie of saluation Wherefore I request you to continue constant and stedfast in the doctrine which ye haue receiued whereto that the Father of our Lord Iesus Christ would vouchsafe to giue you strength I bow my knees to whom be glorie for euermore THE ORDER AND PARTES OF the third Chapter OF this Chapter there are foure partes The first is a comfirmation of the calling of the Gentiles wherof he reasoned in the last Chapter which confirmation is taken from Saint Paules Apostleship or from the end whereto it was ordeined the summe of it is this God hath made and appointed me Paule an Apostle of the Gentiles therefore belongeth the Gospell to the Gentiles in déede This part hath his amplifications or enlargements whereby both the Gospell is aduanced and Saint Paules Apostleship also commended The seconde part standeth vpon an exhortation to constancie and perseueraunce which is the ende of his whole writing as I gaue you to note euen nowe in the declaration of the Argument or summe of the Epistle The third part is a signification of Saint Paules praier for the Ephesians that it would please God to giue them strength and perfect knowledge of Christ The fourth is a thankesgiuing The first of these partes is didascalicall that is seruing for doctrine from the which the rest haue their issue wherein the doctrine is applied to the Ephesians ¶ THE EXPOSITION OF THE THIRD Chapter with the obseruation of doctrines therein contained Verse 1. 1 For this cause I Paule am the prisoner of Iesus Christ for you Gentiles For this things sake I Paule am that same prisoner or captiue of Iesus Christ for you Gentiles THis is the first part of the Chapter to wit a confirmation of the calling of the Gentiles The meaning of the wordes is this Mine Apostleshippe which I beare among the Gentiles and for the which I am now kept prisoner is a proofe sufficient that the Gospell pertaineth to the Gentiles The prisoner or captiue of Christ is passiuelie taken and betokeneth to suffer For Saint Paule was taken and kept prisoner for the glorie of Christ shewed vnto the Gentiles I haue added the particle Sum Am as Erasmus doth to make the sentence fall perfect and ful that Prisoner might be the Predicatum which therfore hath verie well his Article ioined with him bicause it is taken figuratiuelie 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for excellencie sake as in that of S. Iohn 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I am not that same light And againe 〈◊〉 〈◊〉
concerning the obteining of saluation fréelie giuen by me whom God hath called to be your Apostle I would not wish you to plaie the slow-backes or to growe out of heart for the afflictions and crosses sake which I suffer and am pressed downe withall To this proposition he addeth two reasons the first from the cause efficient the second from the end of persecution and the fruite of constancie For your sakes saith the Apostle that is to saie For this cause haue the spitefull Iewes deliuered me vp prisoner into the hands of the Romans because I haue preached the Gospell vnto you therfore I lie bound in prison not for anie déede that I haue committed like an offender but for faithfullie discharging my dutie and office whereto God hath appointed me Afterwards in saieng Which is your glorie he noteth that the ende of his persecution is not the shame of the Ephesians but rather their glorie sithence they maie see themselues embracers of such a doctrine as for the truth and excellencie whereof their teacher is not afeard to suffer euen extreame troubles Wherefore it is meete that they also be constant to mainteine this doctrine and valiant likewise against the sharpe stormes of afflictions Hetherto we haue declared the Apostles meaning now let vs gather a fewe specialties to serue our owne vse The first The godlie knowing the worthinesse and excellencie of the Gospell shall take héede that they suffer not themselues to be pulled from the same either with smooth flatterings and alluring meanes or with bitter threats and sharpe persecutions The second The godlie shall take héede that they be not deceiued with the iudgement and custome of the world For the world is woont to set light by those things which men of authoritie make no accompt of Againe which waie soeuer Fortune turneth her selfe that waie will the fauour and estimation of men be sure to bend For present prosperitie Oh that is welcome to all This errour of the world being verie great as it is dangerous so it must be auoided of the godlie For godlinesse must not be iudged by the outward appearaunce but the nature and qualitie of the thing is rather to be looked into and a deliueraunce patientlie to be waited vpon according to the vndeceiuable promise of God The third Let the ministers of the Gospell learne by the example of Saint Paule a godlie and holie carefulnesse for their flocke that it maie be kept and continued in sinceritie of doctrine For it is not inough to haue taught aright vnlesse thou also take héede with all thine endeuour that the purenesse of doctrine be not by anie kinde of occasion poisoned or infected The fourth The constancie of the ministers of the word in bearing the crosse maketh the Gospell more honourable it is confirmed with the bloud of the Saints as it were with a certeine seale or signet The fift A consolation against the offense of the crosse wherein this is to be learned and borne awaie that the crosse of the godlie is not shamefull before God but rather glorious and then chiefelie when anie one suffereth for the confession of true doctrine As Saint Peter also teacheth who saith that to suffer for Christs sake is the great glorie of Christians For the counsell and purpose of God in this point is to be considered whose pleasure it is to make them like to his sonne in this world whom he determined with himselfe long since to glorifie with him The sixt Héerehence let the ministers of the Gospell peculiarlie learne not onelie when they are well and all things safe stoutlie to doe their dutie and to followe their office manfullie but also to shewe themselues valiant hearted noble Champions yea euen then when the burthen of the Crosse doth bow them euen till they bend vnder it A small matter for vs saith he which are in health to giue good counsell to the sicke A small matter constantlie to teach the Gospell when all things are in safetie when there is no shewe of danger toward But this is the propertie of a right noble heart in the middest of afflictions in the middest of the flaming fire as Saint Paule and other Saints haue done couragiouslie to comfort such as neuer yet tasted the Crosse against sharpe showres and tempests of tribulations to come Verses 14 15. 16. 17. 18. 19. 14 For this cause I bovv my knees vnto the Father of our Lord Iesus Christ 15 Of whom is named the vvhole familie in heauen in earth 16 That he might graunt you according to the riches of his glorie that ye maie be strengthened by his spirit in the inner man 17 That Christ maie dvvell in your hearts by faith that ye being rooted and grounded in loue 18 Maie be able to comprehend with all Saints vvhat is the breadth and length and depth and height 19 And to knovve the loue of Christ vvhich passeth knowledge that ye maie be filled vvith all fulnesse of God For this thing sake I bow my knees vnto the Father of our Lord Iesus Christ of whom all Fatherhood is named in Heauen and in earth that he would giue you according to the riches of his glorie to be strengthened with power by his spirit in the inner man that Christ may dwell in your hearts by faith that ye might be rooted and grounded in loue and maie be able to comprehend with all Saints what is the breadth length and depth and height and to knowe the loue of Christ which passeth or is aboue knowledge that ye might be filled with all fulnesse of God THis is the third part of this Chapter conteining a testimonie or witnesse-bearing of Saint Paules praier for the Ephesians which praier hath thrée circumstaunces the first whereof is concerning God whom Saint Paule doth call vpon who is the Father of our Lord Iesus Christ The second conteineth a reason why God alone should be called vpon to wit because vpon him alone all fatherlie rule gouernment doth depend both in heauen and also in earth The word Fatherhood is héere taken for fatherlie rule gouernment Now seing he alone is to be called vpon in whose power the ordering of all things is it followeth that the Father of our Lord Iesus Christ alone must be called vpon But yet this speach doth not exclude the Sonne and the holie Ghost because there is one diuine essence or béeing power and glorie of the Father the Sonne and the holie Ghost The third circumstance conteineth a rehearsall of those things which the Apostle wisheth to the Ephesians to wit that in the partaking and possessing of heauenlie things they might be verie rich and plentifull But the Apostle doth first make his rehearsall and afterwards in the end compriseth all things in generall But because in this point of doctrine there is much to be marked I will laie it downe in partes to the end that euerie thing maie the plainlier be considered and the more easilie
the similitude in this manner As breath and life descending or comming downe from the braine by and through the sinewes veines and artires bringeth féeling and liuelinesse vnto all the members according to the proportion of euerie one in his kinde euen so Christ giueth vnto vs who are his members his gifts and that not at happe hazard or rashlie but according to the measure of euerie member that is to saie as euerie member is able to receiue and take and thus he maketh the whole bodie to be builded vp and growe together into him This point of doctrine deliuered vnto vs by Saint Paule offereth vnto vs manifold lessons for our learning For first of all we haue to gather héerehence that all and euerie of them are out of the Church how manie soeuer which submit not themselues vnto Christ in the true knowledge of Christ and in faith and which setting light by loue are at daggers drawing one with another so excéeding great is their hatred betwéene themselues Furthermore a true and euident description of the Church maie heerehence be taken that it is An assemble of such as beleeue in the Gospell who cleaue so close vnto Christ their head and are so knit and ioined together betweene themselues according to the measure of euerie ones faith according to the diuersitie of the giftes of the holie Ghost according to the condition of callings that they all euerie of them liue and are lead by one and the selfe same spirit and that they succour and maintaine one another in mutuall goodwill charitie and loue Moreouer this place also sheweth vs the trimme handsome and neate order of Christes Church For such is the order of the Church as of the members of one and the same bodie vnder one and the same head Againe this present place teacheth vs what manner of like-suffering consent or agréement there ought to be among Christians one with another For as in one bodie when one member is pained and suffereth the rest of the members all and euerie of them are partakers of that paine and suffer therewithall euen so Christians who are members of the same bodie ought to be like minded one towards another that as well in aduersitie as in prosperitie one should take part with another To this serueth the precept of S. Paule Gaudete c. Reioice with them that reioice weepe with them that weepe Finallie and lastlie we must marke that the Apostle placeth The edification of the bodie of Christ chiefelie in loue For by loue the knowledge of Christ is made fruitfull and faith effectuall yea both of them are made more notable and excellent For where loue is not there doubtlesse the knowledge of Christ is but small and slender as for faith it is so little that there is neuer a whit For according to the measure of faith loue is more or lesse Verses 17. 18. 19. 17 This I saie therefore and testifie in the Lord that yee henceforth vvalke not as other Gentiles vvalke in the vanitie of their minde 18 Hauing their cogitation darkened and beeing straungers from the life of God thorough the ignorance that is in them bicause of the hardnesse of their heart 19 Which being past feeling haue giuen themsselues vnto wantonnesse to vvorke all vncleannesse euen vvith greedinesse This I saie therefore and testifie in the Lorde that yee walke no more as the rest of the Gentiles walk in vanitie of their minde blinded in their vnderstanding beeing straungers from the life of God through the ignorance which is in them bicause of the hardnes of their hearts which being past repentance or sorow haue giuen themselues vnto wantonnesse to commit all kinde of vncleannesse with greedinesse THe Apostle vpon a generall sentence or clause frameth particular exhortations First his admonition is to all teaching vs from what kinde of manners wée should absteine to wit from the maners of the Gentiles which he confirmeth from contrarie causes and first from the beginnings of actions or causes The beginnings of actions in the vnholie heathenish Gentiles he maketh to be of thrée sorts to wit The vanitie of their mind the darknesse or blindnes of their vnderstanding the hardnesse of their heart The Minde is that which the Philosophers call 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to wit when a man by the light of reason discerneth perceiueth and iudgeth of things honest and dishonest but the Apostle auoucheth that this Minde was vaine Cogitation or vnderstanding which in Gréeke is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is that naturall abilitie whereby we deuise determine remember reason and gather somewhat by and out of those things which our minde quietlie séeth and perceiueth without debating or reasoning but the Apostle saith that this vnderstanding was darkened or blinded wherby it came to passe that the Gentiles béeing ignorant of God became estraunged From the life of God Now The life of God in this place is that wherby God liueth within in the heart and vpon the which all abilitie and desire to doe anie good dependeth Vnder the word Heart the Apostle compriseth all the lusts and appetites attributing Hardnesse vnto them whereof it commeth that men are not touched with anie sparkle of the feare of God but rather runne headlong whether so euer their lewd lustes filthie affections carrie or driue them These are the beginnings and causes of morall actions or behauiours touching religion in the Gentiles which as yet are not turned vnto God But that these things maie somewhat the more plainlie bée perceiued we will inlarge and lighten the same by examples The Minde of man séeth that there is a God and iudgeth that he is to be worshipped which iudgement although it be true yet notwithstanding it is héere accused of vanitie by the Apostle and good reason whie euen because it vanisheth to nothing and by the corruption and naughtinesse of nature is choked and strangled before the matter commeth to action practise For when the Vnderstanding reasoneth out of this beginning principle or ground yet straieth from the true God from the right waie of worshipping him the Minde in deed séeth that there is both a God and that he also is to be worshipped but the Vnderstanding in the Babylonians reasoneth that Bel in the Aegyptians that Apis so in other nations other idols are to be worshipped that one while by oblations of men an other while by other rites and ceremonies the méere deuises of men And this is that which Saint Paule speaketh of saieng that The Gentiles turned the truth of God into a lie and worshipped and serued the creature forsaking the Creator Furthermore the Apostle addeth the fit fruites of such causes namelie Ignorance of God estraunging from the life of God and hardnesse of heart which is senslesse blockishnesse or numnesse not suffering them to féele the greatnesse and gréeuousnesse of their sinnes but to growe past all remorse of conscience or repentance