there are manie examples in the Psalmes of Dauid as when it is said Dominus fortitudo c. The Lord is my strength and the horne of my health Againe Dominus c. The Lod is my rocke Againe Deus c. God is my refuge my strength Againe Deus c. The Lord is a God of vengeaunce the Lord is a God of iudgement It shall be good and profitable for vs to followe and kéepe this order in our praiers For it is much materiall and auailable to stirre vp and quicken our mindes as we are a praieng The third circumstance is that Saint Paule wisheth healthfull things to the faithfull Ephesians in Christ to wit The spirit of wisedome and reuelation and the enlightning of the eyes of their minde that they might knowe Christ This circumstaunce admonisheth the ministers of the word of their dutie namelie that they ought not onlie to teach their hearers healthfull things but also to wish them healthfull things Verse 18. 19. 20. 18 That ye may knovve vvhat is the hope of his calling and vvhat is the riches of his glorious inheritaunce in the Saints 19 And what is the exceeding greatnes of his povver tovvards vs vvhich beleeue according to the vvorking of his mightie povver 20 Which he vvrought in Christ That ye may know what is the hope of his calling what be the riches of the loue of his inheritaunce in the Saints and what is the superexcellent great nesse of his power to vs ward which beleeue according to the working of the power of the might which he hath wrought in Christ THe Apostle declareth to what ende The spirit of wisedome and reuelation which he wisheth to the Ephesians perteineth vnto wit knowledge that they might vnderstand how great that treasure of heauenlie grace is which they obtaine in Christ And he vseth in this place a figure of Rhetorike called Expolitio both to amplifie inlarge the thing also that this treasure may the better be valued as much as may be according to the price and worthinesse of the same In the first place he wisheth that the Ephesians may know What is the hope of their vocation or calling that is to saie that they might vnderstand how notable precious and excellent those heauenlie graces are which Christ setteth foorth in his Gospell and to the which such as beléeue are called In the word Hope is contained a figure called Metonymia For Hope in this place is taken for the thing whereto it is applied that is to saie for the thing hoped So the Apostle to the Galathians calleth hoped righteousnes The hope of righteousnesse whereby we are made like vnto God in all eternitie or euerlastingnesse after we haue departed this life in true faith and Christian calling The hope therefore of our calling is that happinesse wherevnto the Gospell calleth vs. This hope the Apostle expoundeth saieng And what is the riches of his glorious inheritaunce that is to saie That ye may know how great and inestimable that glorious inheritaunce of the children of God is namely of them which beléeue the Gospell Héerevnto is added an amplification or enlargement drawn from the cause And what is the exceeding greatnesse of his power towards vs which beleeue as if hée should haue said We obtaine not that treasure of heauenlie graces by our owne strength abilitie or by our owne merits and deserts but by the power of God Neither must we idley passe ouer that where he saith Towards vs which beleeue For he meaneth that faith is the instrument whereby wée receiue and possesse this treasure the holy spirit béeing an assured earnest of the same as we haue declared before And where he addeth According to the working of his mightie power that is done for vehemencie and force sake that we might be quickned earnestly to cōsider what the cause should bée from whence so great a treasure of saluation doth come and that we might not either by slouthfulnesse or mistrustfulnesse ware faintharted and wearie to goe forward in the course or race which we haue begun The words Robur Potentia Efficacia in English Power Might and Working serue to none other ende but to teach vs that the power of God cannot bée ouercome whereby as he is able to do what he will so he will giue to them that beléeue the treasure promised in Christ in due time of which thing he setteth downe a certaine token saieng Which he wrought in Christ that is to saie which power God declared in Christ as if he said God shewed no small signe of his power in Christ your head whose members séeing you are he will glorifie you which beléeue with the like power The words Robur Potentia Efficacia are thus distinguished and discerned the one from the other 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Robur is of nature and is properly actiuitie or might 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Potentia that is power or abilitie hath respect vnto the things whereto they are applied 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Efficacia that is efficacie or working is the effect of both Some make the difference thus that Robur is as it were the root Potentia the trée and Efficacia the fruit Out of this place of the Apostle let vs learne to sette the power of God both against the mistrustfulnesse of our flesh and also against the arguments of foolish reason wherewith the diuell bewitching mens mindes would withdraw vs from the hope of our calling which we haue in Christ Iesus Verses 20. 21. 22. 23. 20 When he raised him from the dead set him at his right hand in the heauenlie places 21 Farre aboue all principalitie and povver and might and domination and euerie name that is named not in this world onelie but also in that vvhich is to come 22 And hath made all things subiect vnder his feet hath appointed him ouer all things to be the head of the Church 23 Which is his bodie euen the fulnesse of him that filleth all in all things VVhiles he raised him from the dead and made him sit at his right hand in heauenlie things aboue all principalitie or rule power might and dominion or Lordship and aboue all names that are named not onelie in this world but also in the world to come and hath put all things vnder his feete set him aboue all things euen the head of the Church which is his bodie and the fulnesse of him that filleth all in all WHat maner of working the excéeding power of God hath which y e Apostle saith God hath wrought in Christ he declareth by a verie trim diuision wherein the glorie of Christ triumphing is set before our eyes and the principall points of our faith in Christ are recited the exposition whereof more at large is to be fetcht out of other places of holie Scripture Now to the intent we may effectuallie applie euerie thing to the stirring vp and confirming of our
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
there should remaine for vs no hope at all of our resurrection Let this suffice to be spoken of this part or parcell wherein Saint Paule setteth foorth the principall points of our faith concerning Christ and verie brieflie commendeth vnto vs the fruite of them therewithall ¶ OF PREDESTINATION NOw forsomuch as there is often mention made of Predestination Election to euerlasting life in this Chapter it séemeth a necessarie labour vnto me to adde héervnto certaine assertions or auouchments which shall containe in them the sum of the doctrine touching Predestination which I haue done to this purpose that this doctrine which is the ground worke of our saluation may be the more manifest and the thinking therevpon swéete and comfortable to the godlie Reader when the circumstances of the same are dulie considered I. It is verie néedfull that the Church be instructed and taught throughlie concerning the eternall Predestination and Election of men to the blisfull euerlasting life For as no doctrine can minister comfort more abundantlie to true Christian consciences than the doctrine of Predestination rightlie declared so nothing is more daungerous than to swarue and straie from the true meane and manner of Predestination II. Wherefore to the end we may not swarue and straie from the meane and manner of Predestination Election which the Scripture commendeth vnto vs there must good héede be taken For whosoeuer ouershooteth misseth the marke thereof hée is carried into a perillous breaknecke whereout he cannot recouer himselfe except he haue succour from heauen III. Some there are which when they heare that our saluation standeth vpon the purpose Election of God neglecting the true meane and manner thereof imagine to themselues certaine dreames of the Stoâ—kes tables of destinie wherewith they both intangle themselues miserablie and leade others out of the waie daungerouslie IIII. For it cannot otherwise be but that hée which imagineth bookes of destinie lucke whereby to learne know who shall be saued who damned either swelleth with vaine hypocrisie or pineth away with dedlie desperation V. For some laieng fast holde vpon a certaine kinde of fleshlie carelesnesse run headlong with full libertie into all kinde of mischiefe and villanie to themselues vndoubted destruction to others a grieuous offense VI. Othersome are carried into a contrarie euill who whiles they dreame of a particular promise of grace against the word of God they are plunged ouer head and eares into the bottomlesse pit of despaire wherein they must néeds be cast alwaie for euer vnlesse the right hand of God raising them vp in time they earnestlie repent VII Wherefore séeing that we heare the mysterie of Predestination commended vnto vs in the word of God it behoueth vs to séeke the meane the manner true cause therof in y e Oracle or word of God likewise which if we haue once rightlie learned it shall fill vs with ercéeding great comfort shall be vnto vs not onlie a spur to prick vs forward to all exercises of godlinesse but also an assured anchor wherevppon to staie euen at the pointe of death VIII Now the meane and manner of Predestination is most true which S. Paule sheweth vnto vs when he writeth thus to the Ephesians Elegit c. He hath chosen vs in Christ before the foundation of the world that wee should be holie without blame before him in loue Againe Praedestinauit nos c. He hath predestinated vs to be adopted through Iesus Christ vnto himselfe Againe Gratos nos c. He hath made vs accepted in his beloued by whom we haue redemption throgh his bloud Againe Proposuit c. Hee hath purposed to gather together in one all things in Christ Againe In quo c. In whom also wee are chosen when wee were predestinate according to the purpose of him which worketh all things after the counsell of his owne will that we which first trusted in Christ should be vnto the praise of his glorie Againe In quo c. In whom also ye haue trusted after that ye heard the word of truth euen the Gospell of your saluation wherein also after that ye beleeued ye were sealed with the holie spirit of promise which is the earnest of our inheritaunce IX Heere Saint Paule most plainlie declareth the meane and manner of our Predestination whiles he saith that God hath predestinate vs to saluation by and in Christ By Christ as our mediatour and redéemer In Christ as in and with our head whose members we are made by faith which the Gospell preacheth vnto all people and persons indifferentlie X. God therefore hath predestinate vs not by registring our names in bookes of destinie and fortune as Zeno and his schollers doted but by appointing and ordeining an assured meane and manner of saluation by and in Christ according to the good pleasure of his will XI In this meane and manner the condition of faith is contained For when we are graffed into Christ by faith we are made members of his bodie and therefore are wée called Elect and chosen bicause we are the members of Christ XII Now how necessarie this condition is by Gods good appointment the testimonies are many which declare it S. Paule reasoning of Predestination beateth much vpon this condition saieng Quid igitur dicemus c. What shall wee saie then That the Gentiles which followed not righteousnesse haue attained vnto righteousnesse euen the righteousnesse which is of faith But Israel which followed the lawe of righteousnesse could not attaine vnto the lawe of righteousnesse Wherefore Because they sought it not by faith but as it were by the workes of the lawe This condition likewise the Apostle rehearseth in the tenth Chapter of the same Epistle and laboureth verie much thereabout also elsewhere as Si modo c. If ye continue grounded and stablished in the faith Also Participes c. Whose house we are if we holde fast the confidence and the receiuing of the hope vnto the end Againe Mulier c. The woman shall be saued if she continue in the faith XIII The Apostle sheweth the necessitie of this condition in his owne person thus speaking of himselfe Vae mihi c. Woe is me if I preach not the Gospell Againe Castigo c. I chastise my bodie and bring it downe in subiection least while I preach to other I my selfe proue a castawaie If therefore S. Paule the chosen vessell of God duetifullie discharged his obedience towards God by faith then no doubt through the want of faith he had fallen from grace and through his owne default become a castawaie To the same end driue the words of the Prophet leremie in the person of the Lord saieng Si poenitentiam egerit c. But if this nation against whom I haue pronounced turne from their wickednesse I will repent of the plague that I thought to bring vpon them But if it
of the blunter sort in more obstinate stubbornesse and partlie inféeble and shake the doubtfull and wauering consciences of weaklings As for Naaman the Gouernour of Syria hée makes verie litle or nothing on their side who at such time as he asked God forgiuenesse of one thing to wit if he entered into the temple of Rimmon with his Lord and King and worshipped there the Prophet let him goe in peace For that worshipping was not a falling downe before idols but a certeine stooping and bending forward of his bodie that the King might the more eastlie leane vpon him as he staied and bare him vp That this is so the historie it selfe plainlie proueth Verses 12. 13. 14. 12 For it is shame euen to speake of the things which are done of them in secret 13 But all things vvhen they are reproued of the light are manifest for it is light that maketh all things manifest 14 Wherefore he saith Avvake thou that sleepest and stand vp from the dead and Christ shall giue thee light For it is filthie to tell what things are done priuilie of thē but all things whiles they are rebuked of the light are made manifest For whatsoeuer maketh manifest the same is light VVherefore he saith Arise thou that sleepest stand vp from the dead and Christ shall giue thee light THe Apostle maketh the sinnes and offenses of the heathenish Gentiles the more grieuous and sheweth therewithall the fruite of rebuking and reprouing whereby the godlie through their honest and holie life may rebuke the vncleannesse and wickednesse of the vngodlie For by such kindes of rebuking wicked men come to the knowledge of themselues and when they take a view of the manners of the godlie they confesse their owne beastlinesse and so at length beginne to bée ashamed of the filthinesse of their faultes and vices This is the meaning of this part or parcell of doctrine But because the words of the Apostle haue neede to be erpounded we will saie somewhat that the weight of his words maie be marked For first of all when he saith It is shame euen to speake of the things which are done of them in secret it is a making of the matter worse by laieng two euill things together It is lesse to speake of offenses and faults than to commit or doe them now if so be it is shame euen to speake or talke of such misdéeds as they haue done trulie then the doing of a filthie déede is most of all to be defied and spet at Anon after when he saith All things when they are reproued of the light are manifest he declareth the fruite of brotherlie rebuking or chiding one another The sense or meaning of the words is this as Saint Ambrose doth expound them Then doe wicked men and offenders appeare and are seene in their colours when they are taken vp for their faults because he which offendeth so long as he is not rebuked hee seemeth in his owne eies not to offend at all Now they are made manifest by the light because the children of God who are called The children of light rebuke them by their life their doctrine wholsom admonishments The proofe of this speach followeth euen frō the nature of light Light saith the Apostle maketh all things manifest For as darknesse shadoweth and couereth all things and maketh them secreat and hidden so the light bringeth that out into open sight and bright noone tide which laie lurking and shroonke vp in darknesse To this also he addeth another comparison drawne from authoritie of Scripture Awake saith he thou that sleepest that is to saie thou that snortest in thy sinnes forsake thy sinnes and Arise from the dead that is to saie absteine from sinnes which bring death with them And Christ shall giue thee light that is to saie thou shalt féele consolation by the spirit of Christ For how much more we slie from the darknesse of sinnes so much more shall Christ the sunne of righteousnesse shine in our hearts Saint Hierome denieth that this saieng is anie where to be found in the Scriptures Some there be which thinke that the Apostle had an eie to that place of the Prophet where it is spoken thus Surge illuminare c. Arise be bright for thy light is come and the glorie of the Lord is risen vpon thee Other some referre it vnto an other place because it should not seeme to be vnwarranted where it is said thus Populus qui ambulat c. The people that walked in darknesse haue seene a great light they that dwelled in the land of the shadowe of death vpon them hath the light shined Other some suppose that it is spoken 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by waie of imitation For all the Prophets and sincere preachers of Gods word whiles they doe their endeuour to call men backe from sinne doe vse these or such like words in effect For first of all they exhort men as indéede it is meete to repentaunce and amendement Secondlie they ioine therevnto the word of promise and consolation also whereby the repentaunt are raised vp and comforted To conclude therefore let vs all learne that the spirit of Christ speaketh vnto euerie one of vs and saith Surge qui dormis c. Awake thou that sleepest and stand vp from the dead and Christ shall giue thee light Verses 15. 16. 17. 15 Take heede therefore that ye vvalke circumspectlie not as fooles but as vvise 16 Redeeming the time for the daies are euill 17 Wherefore be ye not vnvvise but vnderstaud vvhat the vvill of the Lord is See therefore that ye walke warilie not as vnwise but as wise redeeming the time because the daies are euill VVherefore be ye not vnwise but vnderstand what the Lords will is THat which the Apostle spake metaphoricallie before vnder the names of light and darknesse now hee expresseth in proper and familiar speach Take heede therefore saith he that ye walke circumspectlie not as fooles that is to saie ignoraunt of Christ and of the Gospell But as wise that is to saie taught the trueth of God and knowing the will of God He addeth a reason of his exhortation drawne from the circumstance of the time Redeeming the time saith he sor the daies are euill Now what Redeeming the time doth meane we shall soone vnderstand by laieng the contraries together To let the time passe by hauing some vaine matter in hand and To redéeme the time are contraries As that therefore is the tricke of a negligent and loose fellowe so is this the point of a thriftie and wise man who doth not onelie not abuse time but also redéemeth the same with a thousand honest recreations The Metaphore is borrowed of merchants or occupiers who are verie buisie about their mart and make more accompt of some small gaine than they doe of all fond delights and then chiefelie when the times bée troublesome and the daies daungerous as when hunger or scarsitie increaseth or when they
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
faith wee will laie it downe in partes and diuide this conclusion into seuen partes or members then will wée shew and that brieflie what our faith may gather out of them seuerally The first member is declared in these words When he raised him from the dead that is to saie God in raising his sonne from the dead shewed the working of his excéeding power Of this first member there are thrée points The first of the Lordes death The second of his resurrection The third of the power whereby he was raised Of these thrée pointes wée will giue you a verie short admonition The historie of the Lords death is well knowne by y e writings of the Prophets y e Apostles the Creeds But y e power working therof is diligentlie to be distinguished sundered frō the passions or sufferings the deaths of other Saints or holie men For the passions or sufferings and the deaths of other Saints were either martyrdoms or trials of their faith and confession or els as for example in the théefe certaine punishments for offences But the death and passion of Christ is farre otherwise to be considered which Christ himselfe defineth to be sanctification that is to saie an offering vp of himself for many And he defineth the same 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for he saith thus The sonne of man came not to be ministred vnto but to minister and to giue his life 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a redemption for many Nowe 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is not redemption as the olde intrepreter hath translated it but the price of redemption For 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in Gréeke signifieth whatsoeuer is paid downe for their redemption which are kept in captiuitie which Homer in his Iliads calleth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is to say the price of redemption The passion and death of Christ therefore is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the price downe paid for the redemption of men who were held captiues and prisoners vnder the power of the deuill which price was paid to God by whose iust iudgment we were captiues This price hath his infinit estimation vncountable value from the wonderfull vnion or knitting of Gods nature and mans in one person Wherevpon Saint Paule doubteth not to speake thus Ecclesiam c. The Church of God which he hath purchased with his owne bloud Héerevnto we will adde a fuller definition for declaration sake The passion and death of our Lord Iesus Christ God and man is a propitiatorie sacrifice or sacrifice of attonement wherein the eternall son of the eternall God béeing made man offered himselfe by the eternall spirit vnto his father that by this his oblation obedience he might both purge the sinnes of the world and appease the wrath of God to the ende that all such as beléeue might be sanctified vnto life euerlasting through him As by this definition our vnderstanding and iudgement is rightly informed and taught concerning the passion and death of Christ so our faith must be stirred vp and stedfastlie resolued that sinne is so washed awaie by the death of Christ as that God doth remember it no more Moreouer wee must and ought with continuall thankfulnsse and innocencie of life to aduaunce and extoll this great benefit The second point of this first member is of the Lordes resurrection wherof wée will shew brieflie what is to be thought faithfullie and godlie First of all we must holde fast the testimonies of his resurrection which are of thrée sortes as commonlie I make them touching these the Catechisme and the historie of Christs resurrection set foorth in the Gospell must bée looked vpon and considered The definition of the Lordes resurrection must bée maintained to wit that the resurrection of Christ from the dead is Christs victorie and his triumph ouer sinne death hell and ouer the whole kingdome of Sathan For Christ by his resurrection fulfilled the promise Semen mulieris c. The seede of the woman shall bruse the Serpents head that is to saie as Saint Iohn the Lords Apostle expoundeth it Christus apparuit c. Christ appeared that hee might destorie the workes of the diuell Christ therefore rising againe is conquerour ouer Sathan which Sathan lieth conquered and crushed vnder the féete of Christ the conquerour that hée is no more able to drawe the faithfull that is to saie the members of Christ into death and destruction although he beare full swaie ouer the reprobate and obstinate and vseth manie and sundrie guilefull sleights to prouoke the faithfull to tast the forbidden fruite and so to be cast againe out of the Lordes Paradise that is to saie hée goeth about with corrupt doctrine and lewde manners to infect and poison the faithfull that the holie Ghost might be driuen out of them and so they through the losse of faith might bée shut out of Gods housholde and so become castawaies In the third place the fruites of the Lords resurrection must bée gathered which the godlie alone enioie the first wherof is remission of sinnes Si Christus c. If Christ bee not risen ye are yet in your sinnes Héerevnto serueth that saieng of the Prophet Daniel Auferetur c. Wickednesse shall be finished sinnes shall be sealed vp and iniquitie reconciled And although the reconcilement of iniquitie bée most properlie appertaining to Christs passion and death as before is declared yet notwithstanding it is also verie well applied to his resurrection bicause this is the accomplishment of all Christs benefits The second is our iustification Resurrexit c. Christ is risen againe for our iustification And Daniel saith Adducetur c. Euerlasting righteousnesse shall be brought in Doth not Saint Paule likewise define the obedience of Christ to bée our righteousnesse Both are true For whatsoeuer is giuen to one action or déede of Christ the same is rightlie giuen to them all by reason of the ordinarie appointment and ordinance common to all his works and actions The third is the giuing of the spirit Nisi c. Except I goe my waie that comforter shall not come And Paule saith Emisit c. He hath sent the spirit of his sonne into your hearts which crieth Abba Pater Abba Father The fourth is the confirming of the couenant of grace or an assurance and certaine warrant of a good conscience before God For so saith S. Peter Habentes c. Hauing a good conscience And In that a good conscience maketh request vnto God The words at large lie in this order Cui respondens c. To the which also the figure that now saueth vs euen Baptisme agreeth not the putting awaie of the filth of the flesh but in that a good conscience maketh request vnto GOD by the resurrection of Iesus Christ The fift is the renewing of our selues which is after two sortes to wit of our soules and of our bodies Of our soules according to that saieng of