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
vs by this manner of exhorting that without the Lord and without his mightie power we can preuaile nothing at all against so terrible and violent an enimie as the Diuell Secondlie that we being made members of the Lord are also made strong by his strength to resist Sathan and his fierie weapons Of this strength we are then made partakers when we trust to and staie vpon our Lord Christ with a liuelie confidence when we are made the children of God and the members of Christ which is euident by these words of the Apostle Haec est victoria c. This is the victorie which ouercommeth the world euen your faith Therefore that strength which maketh vs able to withstand Sathan and the flesh is not of nature but of grace And Christ is that strength on whom wée laie fast hold by faith Héereto serueth that saieng of Saint Paule Milita honestam militiam c. Fight a good fight hauing faith and a good conscience which some haue put awaie as concerning faith haue made shipwracke And although this strength commeth from the Lord yea the Lord himselfe is that strength yet notwithstanding when the Apostle exhorteth vs to Be strong and to Put on the whole armour of God he requireth our trauell and endeuour It is necessarie therefore that our will should runne actiuelie therewithall and not onelie passiuelie For as we maie if we will cast off faith and resist the holie spirit so being conuerted and turned we can kéepe faith and the holie spirit by grace and stirre vp the gift of God in vs as Saint Paule speaketh For the gift of God is a certeine quicke and liuelie flame as it were in the hearts of beléeuers which Sathan and the flesh can smoother and choke vp whiles we lie slugging snorting in our neasts Wherefore S. Paules warning to Timothie is not in waste where he saith Stirre vp the gift of God which is in thee This gift therefore must not be quenched and put out To the same purpose also serueth that saieng of the Apostle to the Thessalonians Quench not the spirit It is the part of a Christian man therefore to walke warilie and carefullie before his God and euermore to take héede that he lose not the gifte which he hath receiued by grace through his owne slothfulnesse and idlenesse To this belong all exercises of goodlinesse all exhortations of godlie Shepheards and the whole discipline of the Church For these are certeine bellowes as it were which doe quicken and raise vp the flame kindeled in vs from aboue by Gods good grace Moreouer this place of Saint Paule doeth teach all the godlie that they are set in a verie hot and heauie skirmish where they must fight it out euerie one in his standing looking for no truce because there is none to be graunted For our aduersarie is alwaies harnessed weaponed and keeping the field And indéede as Saint Peter saith He neuer resteth raunging vp and downe roaring like a Lionesse that hath lost her whelpes and seeketh whom he may deuoure This doth he one while by offering open violence another while by craftie saieng in waite For when he putteth men in the head to cast from them as a thing of naught the doctrine of God when he bringeth in a traine of most filthie manners slatte against the lawe of God when he filleth all places with offenses and slaughters then offereth he open violence and professeth himselfe the sworne enimie of Christ But when he disguiseth himselfe into an angel of light and putteth vpon vices the vizards of vertues when he giueth superstition a counterfaite face of holinesse when he dealeth in this wise then he lieth in waite craftilie to catch vs. To them therefore which are not furnished with the whole armour of GOD the diuell is more terrible furious violent and preuailing What shall we gather by this Séeing the life of a Christian in this world is a certeine spirituall warfare and that against so mightie an enimie it is méete verelie that we be like to and also plaie the part of valiant hearted souldiers whom swilling surfetting or sléeping make not slouthfull heauie-headed béeing to séeke in the time of most néede but alwaies prouided and prepared at the pinch readie to fight with their enimies hand to hand least they should be sette vpon and ouerrunne at vnwares Thus if we doe we néed doubt no daunger For when the Apostle addeth these words That ye maie be able to stand against the assaults of the diuell he meaneth that we shall ouercome and get the victorie if we holding fast the armour which God reacheth out and giueth vs shall fight stoutlie vnder Christs banner hauing full confidence in him The rightest waie to ouercome this inuisible enimie is if thou begin with thine inward and houshold enimie to tame him bring him vnder This enimie is the flesh against whom the spirit maketh batell For the flesh tempteth vs with nothing but that fleshlie thing which beareth rule in vs thither she bendeth her full force whither she séeth men inclined of their owne accord And so y e flesh turneth our owne weaknesse to the weapons of her wickednesse vseth the disease of our owne flesh against our selues that is to saie setteth vpon vs with our owne affections lusts and desires as it were with warlike engines But if anie one demand why God giueth the Diuell leaue to haunt and laie such hard hold at mankind in this manner Athanasius answereth in these words That they saith he which loue God maie bee made manifest and they that are giuen to vaine pleasures maie be turned off and put awaie For if there were no enimies to make warre how should the valiant souldiers of a king be tried To them therefore that loue God the Diuell is made the cause of victorie of their crowne or garland of their reward and triumph Thus farre Athanasius But I aunswere in a word that it is Gods decrée and appointment to haue all his children made like vnto his sonne in the crosse and persecution whom his purpose was long agoe to glorifie with his sonne Verse 12. 12 For vve vvrestle not against flesh and bloud but against principalities and against povvers against the worldlie gouernors the princes of the darknesse of this vvorld against spirituall vvickednesses vvhich are in the high places Because our wrestling is not against flesh and bloud but against principalities or rules against powers against the worldlie gouernours of the darknesse of this world against spirituall wickednesses in heauenlie places THis is a reason of the exhortation drawne from the greatnesse of the daunger For after he hath set foorth the fearefull power of a fearefull enimie he stirreth vp the Ephesians to the greater watchfulnesse least they should suffer themselues to be ouerrunne of so craftie and mightie an enimie For the Apostle declareth and laieth open before our eies the forces of our enimies to
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
respect as the Psalmist most plainly pronounceth Non volens c. Thou art a God which canst not away with iniquitie truly it cannot be that God shuld be the author of sin or of anie euill procéeding of a fault Lastly y e circumstance of the place restraineth y t vniuersal word all things to one certeine kinde of action or déede For y e text hangeth thus together Which worketh all things that we should be vnto the praise of his glorie that is to say he bringeth to passe that we both wil do those things which turne to the glorie and praise of God The Apostle therefore speaketh manifestlie of the wholsome or healthful workings of God in his Church For he moueth our will that we may will and our strength that we may not will in waste Verse 13 14 13 In vvhom also ye haue trusted after that ye heard the vvord of truth euen the gospel of your saluation wherein also after that ye beleeued ye vvere sealed with the holie spirit of promise 14 Which is the earnest of our inheritance vntill the redemption of the possession purchased vnto the praise of his glory In whom also ye hauing heard the word of truth euen the Gospell of your saluation wherein ye beleeued were sealed with the holie spirit of promise which is the earnest of our inheritaunce vnto redemption to the praise of his glorie THis is an other member of our diuision wherein he applieth the partaking of heauenlie grace spirituall blessing adoption and election with the Saints vnto the Gentiles vnder the name of the Ephesians drawing his argument from the effect or fruit of the Gospell preached among the Ephesians But because this part is verie full of spirituall doctrine I will lay it open and declare it in his proper members to the intent that the doctrine may the more plainlie be perceiued and made to serue our vse In the first place mention is made of the preaching of the Gospell whereby God reuealeth vnto the world his will touching saluation fréelie giuen and offereth the same indifferentlie vnto all without respect of person or people according to that saieng Goe ye throughout the whole world and preach the Gospell vnto euerie creature In the second place followeth faith which being conceiued in vs by the Gospell preached the holie Ghost working effectually in our hearts laieth fast holde vpon the saluation which the Gospell offereth giuing vnto God the praise of his truth In the third place is added the sealing of the holie spirit wherewith we are then saied to be seased when we bring forth the true fruites of faith by the faith of Iesus Christ This holie spirit the Apostle calleth The spirit of promise both bicause it sealeth vnto vs the good things promised and also bicause it is giuen vs by promise In the fourth place is added the vse of this holie spirite giuen vnto vs namelie That it should be the earnest of our inheritance which we doe not yet perfectlie possesse but looke waite for the same héerafter to come For as that is an earnest when some thing of the price is giuen which is not to be drawen backe againe but to be perfourmed and fullie downe paid so the giuing of the holie spirit is a certaine part of our inheritaunce bestowed vpon vs for this ende to wit that we might be assured of the full and perfect possession of the whole inheritaunce which is euerlasting life And why is it called an inheritance but because it pleased God of his fatherlie goodnesse without our merites to appoint the same our portion which are made the members of Christ the naturall sonne of God vnto whom all things which are his fathers doe belong In the fift place the circumstaunce of time is noted Vntill the redemptiō of the possessiō purchased saith the Apostle that is to say vntill the day of iudgement when we which are redéemed with the price of Christs bloud shall obtaine and enioie our full inheritance Vntill the redemption therefore that is to say vntill the day of redemption Of the possession purchased that is to say for vs who by our redemption wrought in his bloud are put in possession of the promised inheritance Hetherto we haue vntwisted as it were and laid open this present point in his proper parts or members in the which our Apostle setteth out verie trimlie the manner and order of our restitution or redemption For he beginneth at the preaching of the Gospell and teacheth vs that faith must be added therevnto which being done the sealing of the holie spirit is felt in the heart which is a certaine earnest as it were of the promised inheritance The last end of all these is the glorie of God of his mercie healing and also sauing all such as beléeue For saith Saint Ambrose as it is y e Physicians praise and commendation if he heale manie so the praise of Gods glorie is when manie are wonne to beléeue with vnfeigned faith Finallie we must marke that the Apostle decketh the Gospell of Christ with a double title For first by the figure Antonomasia he calleth the Gospell The word of truth which title is taken of the matter conteined in the Gospell For the Gospell doeth conteine the euerlasting truth of God an vndeceiuable testimonie of obteining saluation through Christ The second is The Gospell of saluation which is taken of the end of the Gospell For the Gospell was ordeined and giuen for our saluation For as the Law whiles it requireth righteousnesse promiseth saluation and life to them which fulfill the same contrariwise threateneth damnation death to all the transgressours thereof so the Gospell because we haue not the righteousnes which the Lawe requireth sheweth Christ vnto vs who is y e end of the Law to all them that beléeue Thus y e righteousnes saluation which we could not reach vnto in doing we obteine in beléeuing whiles y e righteousnes of Christ being imputed vnto vs our sins washed away by y e sacrifice of himself we are made righteous heires also of saluation Neither is this slightlie to be ouerslipped that as before he made the glorie of God the end of our election of our predestination and likewise of our calling so héere also he maketh the same the ende of our sanctification Wherevpon it followeth that all glorie of saluation must be taken quite away from euerie creature and merite of man and giuen to God alone by Iesus Christ Wherefore as in all things that are good so héere chiefelie that short sentence of Nazianzen taketh place 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is to say Make God the beginning and ende of euerie thing Verse 15 16. 15 Therefore also after that I heard of the faith vvhich ye haue in the Lord Iesus loue towards all Saints 16 I cease not to giue thanks for you making mention of you in my praiers For this cause I also hauing heard of your faith in
the Church foure waies First in power and force For as the powers of man comming from the head are conueied throughout the whole bodie by the veines and sinewes so the faithfull what force soeuer they haue they receiue it from Christ For in that the faithfull are mortified in the flesh and quickened in the spirit they haue that by the power of Christs death and resurrection who is their head For the power and vertue of Christs death kéepeth the flesh vnder in the beléeuers and by the efficacie and force of Christs life a new spirit is begotten in man whereby it commeth to passe that he walketh in newnesse of life Secondlie Christ is called The head of the Church in perfection For he alone deserueth the praise of perfection in the Church For all vertues in him are most perfect from whom certeine beames as it were from the Sunne doe shine shoote vpon the faithfull Thirdlie Christ is called The head of the Church in merit For he alone in the Church hath merits wherewith he merited and deserued for vs the heauenlie inheritaunce Fourthlie Christ is called The head of the Church in dignitie order and authoritie For he alone is the Monarch of the Church and a Prince at no mans controllment But least anie should thinke that S. Paule speaketh of Christ onelie as of the Prince of the Church he addeth a seuenth member and saith Of the Church which is his bodie Christ therfore is the head the Church his bodie to whom all efficacie force power floweth from the head Heere we haue to marke a verie trimme definition of the Church whereby it is defined to be The bodie of Christ not naturall but mysticall Of this bodie there are two sorts of members to wit dead and liuing They are dead members who with the outward assemblie of the Church visible congregation make confession of their faith but yet are void of y e spirit of faith such are Heretikes Hypocrites carnall Gospellers The liuing or liuelie members are they which being indued w t a liuelie faith walke not after the flesh but after the spirit whereby they are lead to be briefe whosoeuer do sincerelie liue in Christianitie they are the liuelie members of Christ As for the Turkes vnbeléeuing Iewes other Heathenish hearted people they all are to be reputed thought neither liuelie nor dead members of the Church Moreouer when the Apostle saith Euen the fulnes of him that filleth all in all things he sheweth why he calleth the Church The bodie of Christ and therewithall declareth how great the loue of Christ is towards his Church which he calleth The fulnesse of himselfe For such is y e loue of Christ towards his Church that althogh he perfourme all healthfull things in all men yet notwithstanding he thinketh himselfe a head halt lame vnlesse he haue y e Church as his bodie knit vnto him Héerevpon it followeth that Christ is oftentimes taken for the whole Church together ioined vnto hir head as when it is said Sicut enim vnum corpus c. For as the bodie is one hath many members all the members of the bodie which is one though they be manie yet are but one body euen so Christ For by one spirit are we all baptised into one bodie that is that we might be made one bodie with Christ that we might grow into one body of Christ that y e whole church might be nothing els but one Christ of which growing together Baptisme the Lords supper are effectuall signes Héerevnto serueth the saieng of the Apostle Abrahae dictae sunt c. To Abraham and his seede were the promises made He saith not And to the seedes as speaking of manie but And to thy seede as of one which is Christ Héere the Apostle calleth Christ The whole bodie gathered together in one whose head and life Christ alone is the members of whom are the faithfull being partlie Iewes and partlie Gentiles This he concludeth in the ende of the Chapter more plainlie in these words Omnes vos c. Ye are all one in Christ Iesus Héerehence had these manner of speaches their vse and custome To be made one with Christ To be with Christ Christ to be in vs To be lead by the spirit of Christ To be chosen in Christ To be called iustified in Christ To liue in Christ To die with Christ To be crucified buried and rise againe with Christ Héereto also serueth that which followeth in the third Chapter following That the Gospell was preached and reuealed to the Gentiles that they should be inheritours also and of the same bodie and partakers of the promise in Christ Héerevnto also perteineth the words of Saint Paule to the Galathians where he saith That he liueth in Christ and Christ in him And to this also belongeth that speach of Christ Saule Saule why persecutest thou me Now what haue the faithfull to gather héereby Euen to build their hope and comfort vpon this that Christ cannot perish of whom they are members by faith Héerby also haue the faithfull to succour strengthen themselues in life in death and euerie daunger bicause they are assured that the time will come when Christ shalbe glorified with his whole bodie howsoeuer his members amidst the hurlie burlies of this world be contemned and spitefullie ouertroden But to the end we may knowe that Christ of himselfe néedeth not this fulnesse the Apostle addeth That filleth all in all things For indéed if Christ filleth and perfourmeth all in all things then doubtles he standeth not in need of anie mans helpe hérein towards this fulnesse but so far forth as it pleaseth him of his vnmeasurable bottomles bountie to vouchsafe y e Church to be ioined vnto him as if it were his bodie This place likewise containeth a plentifull testimonie touching Christs Godhead For séeing it doth properlie belong to the nature of God To fill all in all things seing this abilitie is héere ascribed vnto Christ That he filleth all in all things it followeth that Christ is true God and in person infinite and eternall It is therefore well said in the Church Christ is all in all euerie where Christ filleth all in all The sonne of the virgin is God For these titles are right wel applied to his person in respect of the nature of his Godhead not in respect of the nature of his manhood which hath his peculiar properties the taking awaie wherof is the taking awaie of the truth of Christs manhood the ouerthrowing of the hope of our resurrection Wherefore that saieng of S. Paule to the Philippians is throughly to be setled in memorie Nostra corpora c. That our vile bodies shall be changed and fashioned like vnto Christs glorious bodie Now if Christs manhood were turned into his Godhead as in times past the Eutychians wickedlie maintained and at this daie Stenkfield traiterouslie teacheth
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
agréeable resteth vpon the couenant béeing well assured of Iesus Christs resurrection XLIII Séeing therefore these proofes doe most plainlie laie before vs the fatherlie will of God which is the cause groundworke of our Predestination election requisite it is that we haue a stedfast beliefe of our saluation and that we betake our selues to the fatherlie will of God as to a most strong well fensed tower expressed shewed vnto vs In the sending of his sonne In the promise Iâ— the commaundement and in the sealing of grace not passing a point for the opinions decrées of the Stoikes touching Fortune or destinie though they haue iollie wise fellowes for their maintainers XLIIII Furthermore Saint Paule maketh two endes of our predestination election writing to the Ephesians wherof the first is That we should bee holie and without blame before him that is to saie that wée should giue our selues to holinesse harmelesnesse should alwaies haue before vs a good minde purpose and honest endeuour the last That the glorie of his grace might bee praised of vs for euer XLV It remaineth now that wée speake somewhat of the vse of the most swéete doctrine of Predestination and Election which is of two sortes as maie be gathered out of Saint Paules Epistles to the Romanes Ephesians The Apostle therefore writeth to the Romanes concerning Predestination that hee might conclude out of the cause the manner meane and the condition also of Predestination that the prerogatiue of the flesh mans merits are no kinde of cause of saluation The Apostle therfore ouerthroweth the prerogatiue of the flesh all merits of men that the mercie of God in Christ Iesus might take place and that a waie of saluation maie bée made vnto all such as refuse not to beléeue in Christ In his Epistle to the Ephesians he hath the same matter in hand to the end he might shew that the Gospell of Christ is no new vpstart doctrine set abroch of the Apostles but that the same was laid vp and kept in the bosome of God himselfe before the world was made and in due time opened and deliuered to the world XLVI Besides this double vse whereof the first serueth to confirme righteousnesse fréelie giuen and grace stretched out offered vnto all the last to commend the ancientnesse of the Gospell there is yet an other vse which Saint Paule toucheth in his Epistle to the Romans That the godlie maie be bolde that no crosse no affliction no miserie to bee short nothing whatsoeuer is able to hinder or let the saluation of the beleeuers which is builded vpon the eternall ordinance of God XLVII From hence springeth an excéeding greate comfort in the agonie of death and an vnspeakable reioising insomuch that the partie which lieth gasping and drawing to his long home maie saie as it were in triumph In Domino c. My soule trusteth in the Lord I will not be afraide My Christ is the vanquisher of death in him will I triumph XLVIIII Héerevnto serueth that saieng of the Prophet Dauid Vâ—riliter agite c. I laie the men bee constant and let the hearts of all you which hope in the Lord bee strengthened For the Lord keepeth all them that loue him XLIX To staie héere this vse which confirmeth vs in anie kinde of crosse and comforteth vs in the agonie of death then indéede entereth his roome when we feele that wée are in Christ and that Christ is in vs. L. Wherefore according to Saint Paules aduise we must take a triall of our selues Vos ipsos tentate c. Prooue your selues saith he whether ye are in the faith examine your selues Knowe you not your owne selues how that Iesus Christ is in you LI. These words of the Apostle teach vs a most certaine and assured manner of trieng our selues which is to proue and examine whether we are in the faith whether Christ dwelleth in vs. Which prouing doubtlesse cannot from elsewhere proceede than from the effects and working of Christs spirit For they that are lead by Christs spirit are his and they that are lead by Christs spirit thinke loue followe and excercise in life the things that are of Christ esteeming nothing more precious than so to order and frame their liues as that God should like well and allow of them Héerevpon ariseth that sharpe combat of the spirit against the flesh neuer ceassing in the godlie LII To this also belongeth the saieng of Saint Paule Milita c. Fight a good fight keepe the faith and a good conscience For these are most assured testimonies that Christ dwelleth in vs. For Where faith is there the conscience is cleansed from all dead works Wherefore both a good conscience and a godlie purpose are vndoubted warrants of a sincere faith Contrariwise where the conscience is béesmeared with sinne and an euill purpose of dooing amisse there is no faith at all but a kinde of Hypocriticall bragging of faith peraduenture which to bee most vaine and foolish the workes themselues springing from the same doe sufficientlie declare and Saint Iames also saith no lesse ¶ THE SECOND CHAPTER THE SVMME OF THE SEcond Chapter IT pleased God to quicken and make aliue in Christ by grace through faith not the Iewes onelie a people dead to sinne and the children of wrath but also the Gentiles which in times past were not of Gods housholde taking away all difference betwixt the Iewes and the Gentiles and making peace betwixt them both which he hath done to this end that he might shew vnto all ages and posterities his plentifull and euerlasting grace towards the faithfull who are builded vpon the foundation of the Apostles and Prophets Christ béeing the corner stone Or thus more brieflie God vouchsafeth to take the Iewes and the Gentiles great sinners to grace and fauour for his sonnes sake Christ Iesus ¶ THE ORDER OF THE SEcond Chapter THe beginning of this Chapter doth fitlie agrée with the end of the Chapter going before For the Apostle héere applieth a generall doctrine to the Iewes and the Gentiles that is to saie turneth ouer the generalitie to the specialties For in this Chapter hée repeateth in particular that which in the former Chapter hée sette downe in generall howbeit in an other forme and manner of speach for the more approuing of the matter and giuing of it greater force Now he vseth a comparison of the state of man which is of two sortes namelie of the former to wit before grace and of the latter that is vnder grace Before grace men were dead in their traÌ„sgressions and sins vnder grace they were quickened made aliue by Christ through faith This comparison first of all as in the proposition he applieth vnto them both afterwards he turneth it both to the Iewes and also to the Ephesians adding therevnto a certaine short Aphorisme wherein he laieth wide open the summe of saluation Then he applieth the same comparison
their disobedience Against this froward and wilfull wicked world maie be set as flat contrarie as well the examples of holie Angels and other Gods good creatures in heauen as also of Saints and holie people which estéemed nothing more pleasant nothing more precious and nothing better in their life than to be obedient vnto God by faith The sixt cause of sins ouerrunning the world is The Prince that ruleth in the aire that is to saie the Diuell For he as the holie historie beareth witnesse of traiterous Iudas entreth into mens hearts and pulleth them forward into diuers sinnes and offenses that they should not be saued Against him as flat contrarie maie be set the Prince that ruleth in the Church Christ Iesus who giueth his holie spirit to them that aske it And he is the first and chiefest author yea the cause of causes of all godlie purposes and exercises whatsoeuer in them that are turned and become new creatures Hetherto we haue shewed what be the causes of trespasses and sinnes ouerspreading the world against all which the onelie souereigne remedie is Faith in Iesus Christ This is the victorie which ouercommeth the world euen your faith In this are conteined the causes of doing good déedes which causes I haue alreadie rehearsed in this is Christ the conquerour of the kingdome of darkenesse possessed in this we are made new men and regenerated by this a new spirit wherewith we withstand the flesh is obteined finallie by this the whole bodie of sinne is striken dead and mortified Verses 4. 5. 6. 7. 4 But God vvhich is rich in mercie through his great loue vvherevvith he loued vs 5 Euen vvhen vve vvere dead by sinnes hath quickened vs together in Christ by vvhose grace ye are saued 6 And hath raised vs vp together made vs sit together in the heauenlie places in Christ Iesus 7 That he might shew in the ages to come the exceeding riches of his grace through his kindnesse tovvards vs in Christ Iesus But God which is rich in mercie for the great loue sake wherewith he loued vs euen when we were dead by sinne hath quickened vs together with Christ For by grace are ye saued and hath made vs sit together in heauenlie things in Christ Iesus that he might shew in times to come the abundant riches of his grace in kindenesse to vs ward in Christ Iesu THis is an amplification or enlargement and an Antithesis or opposition whereby the common state of the Iewes and Gentiles vnder grace is declared Before the Apostle spake seuerallie of them both now he comprehendeth and putteth them both together that he might shew the equall condition and state of them both The summe of the sentence is this As God made the Iewes partakers of heauenlie glorie euen thorough his méere grace goodnesse so did he also the Gentiles But the Apostle to the ende he might enlarge his speach amplifieth the same according to his manner by the place of causes and effects rehearsing the selfe same things here which he spake in the first Chapter touching this mysterie For in the first place he setteth downe the principall ground or chiefe cause of our restitution and recouerie to wit the méere mercie of God wherewith he loued vs in Christ After that he maketh mention of the fruites of this mercie which is of thrée sorts namelie of life of resurrection and of heauenlie grace in Christ For the life of Christ his resurrection and his sitting in heauenlie places is a certeine assurance a pledge and merit of our life our resurrection and heauenlie grace For seeing we are the members of Christ we shall be partakers of the same happinesse and glorie with our head And as the Apostle maketh Christ the meane by whom these so great benefits are conueied vnto vs so he maketh the declaring of Gods grace towards men the end of these benefits giuen and bestowed vpon vs. Neither is this a declaring of Gods temporall goodnesse but an vnspeakable token and signe of his perpetuall goodnesse For that which Christ once did that remaineth for euer as an assured warrant of Gods goodnesse towards vs. Now touching that which is inclosed in a Parenthesis By grace ye are saued it is indéed a verie short saieng howbeit the same conteineth the whole summe and cause of all Gods good graces powred vpon vs through Christ the benefit it selfe is Saluation the cause is Grace that is the honour of God which is grounded in Christ and from him conueied vnto vs as from the head to the members Héere againe is commended vnto vs a generall doctrine of the Church of God to wit that vnto God alone for Christ his sonnes sake our redemption is to be ascribed By which doctrine their vanitie is disproued who referre the benefit of our saluation to mens workes merits either going before or following after or ioined with iustification But this doctrine is treated vpon more at large in the point or discourse following and it is amplified by it owne proper causes vnproper causes put apart Verses 8. 9. 10 8 For by grace are ye saued through faith and that not of your selues it is the gift of God 9 Not of vvorkes least anie man should boast himselfe 10 For we are his vvorkemanship created in Christ Iesus vnto good workes that vve should vvalke in them By grace are ye saued through faith and this is not of your selues it is the gift of God not of workes least anie man should boast For we are his workemanship created in Christ Iesus vnto good workes which God ordein'd or prepared before that we should walke in them HEere the Apostle gathereth as it were into one Aphorisme the whole matter which hetherto he hath handeled to the ende it maie the better be séene and that the circumstances and causes also being placed together might the easier be borne in remembraunce and vnderstood First therefore he setteth downe Grace whereby God taketh vs againe vnto him of his meere mercie for Christs sake who is the matter of our saluation The effect of this grace he maketh to be Saluation that is our iustification and our glorification He addeth the instrument whereby the same is receiued euen Faith For by faith we receiue the promise of saluation which the Gospell doth present and offer vnto vs. But bicause false Apostles sworne enimies to grace haue for the most part attributed the benefit of saluation to the works of men the Apostle disproueth them taking his reason from the contrarie cause Saluation saith he is the gift of God Ergo it is not of workes For these two can agrée in no case To haue somwhat of frée gift and To obteine the same by desart of workes This is auouched by S. Paule saieng Si ex gratia c. If it be of grace it is no more of workes or else were grace no more grace but if it be of workes it is no more
Ephesians and that he might awake them to wonder at this so great a treasure least béeing vnthankefull to God they should fall againe into their olde superstition that is to saie least forgetting Christs benefits they should slide backe from the Gospell being deceiued with the wilie slights of Sathan and the world This is the summe of all Nowe to touch the circumstances of the text particularlie which néedeth both expounding and aduise we will thus procéede First hée willeth the Ephesians to Remember And whie so Because when men are aduaunced from a lowe degrée to a higher they quicklie easilie God wot forget their former state By this aduise therefore or warning it is the Apostles minde to humble the Ephesians to admonish them of constancie of continuance of thankesgiuing that they might discharge themselues by their duetifulnesse and giue God the glorie to whom it doth of right belong for powring vpon them so manie great benefits and that of his frée goodnesse and liberalitie Héerehence haue we also which liue at this daie to be warned and well aduised that because God hath vouchsafed of his méere goodnesse to call vs out of the darkenesse of Poperie into the cléere light of the Gospell that we liue worthie of so greate grace and by the hainousnesse of our sinnes prouoke not Gods wrath against vs least he iustlie and deseruedlie take that from vs againe béeing vnthankfull which before he gaue vs of his good grace when we were vnworthie That is a verie euill vnthankfulnesse when men vouchsafe not to giue men thanks for their good turnes but farre worse more abhominable is that whereby we shew our selues vnthankfull vnto God who would that his déere son should die for vs that we might liue Besides this when the Apostle saith thus Gentiles in the flesh and called vncircumcision of them which are called circumcision in the flesh made with hands he noteth two things First that the Iewes called the Gentiles by the reprochfull name of vncircumcision which Iewes indéed bragged much more than they néeded of that outward marke in their skinne or flesh Of this bragging and bosting there is an example in Genesis Non possumus c. We cannot saie the sonnes of Iacob doe this thing to giue our sister to an vncircumcised man Againe Dauid being full of Gods spirit speaketh of Goliath in this manner Et quid c. Who is this vncircumcised Philistine that hee should reuile the hoast of the liuing God This vncircumcised Philistine shall bee as one of thâ—m seeing he hath railed on the hoast of the liuing God Againe S. Paule in this place maketh two sorts of Iewes and two sorts of Gentiles For some of the Iewes were circumcised in the flesh and in the spirit as Moses Aaron Iosue Phinees Abraham Isaach Iacob Ioseph Dauid Iosias Daniel Simeon Nathanael c. to be short all that receiued the outward circumcision of the flesh with faithfulnes of heart in the Messias promised Some were circumcised in the flesh onlie to wit they which had the outward marke without the spirit such were manie yea the most of y e Iewes speciallie at the time of y e Lords coÌ„ming the first are called The children of promise the last The children of the flesh which names the Apostle giueth to them both In like manner Paule maketh two sorts of Gentiles Some were Gentiles onelie in y e flesh hauing vncircumcision the badge of their Gentilisme howbeit in spirit they were circumcised namelie which had the vncircumcision of the flesh with a liuelie faithfulnesse in and vpon the frée promise of saluation In the number of these were Iob Melchisedech Iethro the thrée Wisemen all as manie as trulie beléeued in the Messias Othersome were Gentiles both in the flesh in the spirit namelie they who by the outward badge in their flesh declared y e vncircumcision vncleanes of their hart Furthermore where he addeth Yee were without Christ ye were aliants from the Commonwealth of Israel and ye were strangers from the couenants of promise these words are ment must be vnderstood by comparison For the Gentiles in respect of the people of Israel y e certein time are said to be without Christ Now in saieng They were without Christ he meaneth that they had not such cléere knowledge of Christ as the Iews had And aliants from the Commonwealth of Israel that is to saie Straungers from the couenants of promise by these words he noteth that the Israelites had their Commonwealth diuided parted from the Gentiles as one houshold is set asunder from an other For the Iewes had their couenants their ordinances and seruice of God their promises their kingdome and their Priesthood c. of which S. Paule speaketh to the Romans Of this difference in like maner the Psalme maketh mention saieng Qui annunciat c. He sheweth his word vnto Iacob his statutes and his iudgements vnto Israel Hee hath not dealt so with euerie nation neither haue they knowne his iudgementes The words which folowe And had no hope were without God in the world are concluded vpon y e words which went before For whosoeuer is without Christ how is it possible he should haue hope Whosoeuer is without Christ he indéed is without God for all that abide not in y e doctrine of Christ haue not God Contrariwise he alone is said to haue God he I saie y t is in Christ by faith Herto serueth the saieng of S. Iohn Omnis qui c. Whosoeuer trangresseth abideth not in the doctrine of Christ hath not God Hee that continueth in the doctrine of Christ hee hath both the Father and the Sonne The comparison which followeth Yee which once were farre off are made neere by the bloud of Christ doth signifie the Ephesians which were before out of the Church but now through grace receiued and brought into the Church and reconciled vnto God by the bloud of Iesus Christ All these things tend herevnto as I haue said alreadie that we remembring so great a benefit of heauenlie grace should walke in the feare of God being mindfull that this our state requireth new maners and a new life to wit That we should liue holilie and honestlie godlie and vnblameablie in this world looking for that blessed hope and comming of the glorie of the great God and our Sauiour Iesus Christ who gaue himselfe for vs to redeeme vs from iniquitie to cleanse vs a peculiar people vnto himselfe and followers of good workes Verses 14. 15. 16. 14 For he is our peace which hath made of both one hath broken the stop of the partition vvall 15 In abrogating through his flesh the hatred that is the lavv of commandemeÌ„ts vvhich standeth in ordinances for to make of tvvaine one nevve man in himselfe so making peace 16 And that he might reconcile both vnto God in one bodie by his crosse staie hatred therby For hee is our
all the world and preach the Gospell vnto euerie creature The fruite of their peace made with God is also added which is that both of them to wit the Iewes and the Gentiles Haue entraunce vnto the Father by Christ and that in one spirit that is to saie by the selfe same spirit of Christ which maketh vs crie Abba Father Christ therefore is as it were a doore vnto vs whereby we come to the Father being reconciled and set at one with vs in faith and beliefe Now the holie spirit is our guide by whom we being ioined and vnited in Christ comming to the doore are let in and haue entrance to the father Hereto serueth that saieng of Iohn Amen Amen dico vobis c. Verelie Verelie I saie vnto you he that entreth not in by the doore into the sheepfold but climeth vp another waie he is a theefe and a robber And a little after Ego sum ianua ouium I am the doore of the sheepe Furthermore here are two places to be marked the one is what accompt we ought to make of the ministers of the Gospell who when they preach to vs the gospell Christ himselfe is said to preach vnto vs. Wherfore we ought no lesse to regard their voice than if we heard Christ himselfe speaking vnto vs. Herto serueth that saieng of Saint Paule Nomine c. Now then are we ambassadors for Christ as though he did beseech you through vs we praie you in Christs stead that ye be reconciled to God The other place is of the fruit of y e gospell namelie that such as beléeue y e gospel are reconciled vnto God through Christ by whom they haue entraunce vnto God The Apostle saith Iustificati c. Being iustified by faith we haue peace towards God through our Lord Iesus Christ by whom also we haue entraunce c. Contrariwise who so hath not Christ that is beléeueth not in Christ he is void of the fruite of the Gospell and therefore is to be thought and taken for a wicked person and an enimie to God Verse 19. 20. 19 Novv therefore ye are no more straungers and forreigners but Citizens vvith the Saints and of the houshold of God 20 And are built vpon the foundation of the Apostles Prophets Iesus Christ himselfe being the chiefe corner stone Now therefore ye are no more straungers and forreigners but fellowe citizens of the Saints and of Gods houshold being builded vpon the foundation of the Apostles and Prophets the chiefe corner stone whereof is Iesus Christ himselfe THis is a generall conclusion of the whole Chapter wherin he reckoneth vp the principall points For first he sheweth what manner of people the Ephesians were before the grace of regeneration or new birth by them all other Gentiles likewise Secondlie he declareth what they haue gotten by grace Indéede they were aliants strangers before that is out of Gods houshold as we haue shewed alredie But now being made frée of the Citie common to all the Saints they are receiued into Gods houshold because They are built vpon the foundation of the Apostles and Prophets that is to saie because they are receiued into fauour and grace by faith which is their leaning staffe to rest themselues by vpon Christ their onelie foundation For no man can laie anie other foundation besides that which is alreadie laid which is Iesus Christ Now Iesus Christ is called The foundation both because the promise of saluation was made in him and also because Christ alone is the saluation of the Church vpon whom she staieth her selfe For without Christ the whole building of the Church shrinketh and falleth flat to the ground yea without him it cannot be so much as once begun He is also called The foundation of the Apostles and Prophets not onelie because the Apostles being built vpon that foundation obteined saluation but also and that much more in respect of the Church For the Apostles did build the Church vpon this foundation Moreouer when the Apostle addeth Iesus Christ himselfe being the chiefe corner stone he teacheth vs by what power vertue the building of the Church consisting of two diuerse people Iewes Gentiles continueth namelie because Iesus Christ himselfe is the chiefe corner stone For as the corner stone ioineth walles together and beareth vp the whole burthen of the building yea preserueth it euen so our Lord Iesus Christ by the doctrine of faith and by the efficacie and forceable working of his spirit knitteth the Iewes and the Gentiles in vnitie of faith and peace and so he himselfe vpholdeth and mainteineth this spirituall building This similitude is borowed of the Prophet Esaie whose words lie thus in order Ecce ego ponam in Syon lapidem c. Behold I will late in Syon a stone a tried stone a precious corner stone a sâ—â—e foundation He that beleeueth shall not make hast namelie to his owne counselles but shall attend and wait for the counsell and purpose of God which if he doe he shall not be put to shame The selfe same saieng of the Prophet Saint Peter reherseth the sense reserued but the words a little chaunged For thus saith he Ecce ponam c. Behold I will put in Syon a chiefe corner stone elect and precious and he that beleeueth therein shall not be ashamed Of this stone mention is also made in the Psalme Lapidem quem c. The stone which the builders refused is the head of the corner Beside that which is said we haue to gather out of Saint Paules words these specialties following The first is That of Iewes and Gentiles there is one Church of Christ made and ioined together as we haue shewed alreadie The second is That Christ alone is the foundation of the Church The third is That whosoeuer is without Christ he also is without the Church The fourth is That the doctrine of the Apostles and Prophets alone ought to haue authoritie in the Church of God and is the onelie badge and cognisance of the true Church The fift is That Christ alone vpholdeth kéepeth and mainteineth the Church The sixt is That the Church is not without ministerie which preacheth vnto vs the same corner stone which Saint Paule commendeth vnto vs heere These specialties ouerthrowe manie errours of the Papists and chiefelie of them which will haue vs trust and betake our selues to mens merits and safegards and which also in the place of the Prophets and Apostles doctrine plant mens traditions and forgeries Let Poperie therefore be vnto all the godlie a thing most accursed which it behoueth all true Christians to auoid and flie from least they themselues be ill fauouredlie defiled therewith and being defiled be also cast off againe and forsaken of God Verses 21. 22. 21 In vvhom all the building coupled together grovveth vnto an holie Temple in the Lord 22 In vvhom ye also are built together to be the habitation of God by the
he hath promised This Power of God should first of all establish our hope touching Gods promises then it should be sette against the Diuell death and hell yea against the subtile reasons of the flesh whereby the faith of weaklings is oftentimes shaken Besides these it should stirre vs vp to the feare of God for God by his Power can punish the stubburne and make them stoope Lastlie it maie bée laide in their waie which erroniouslie and blasphemouslie robbe God of his glorie and giue the same to Saintes and Idols The second is a mention making of Gods liberalitie who bestoweth vpon vs farre greater benefites than either we can craue or conceiue This ought not onelie to pricke vs vnto thanksgiuing but to kindle in vs a greater and a feruenter faith The third from whence the desire and delight in vs to praie doth procéed and come namelie from hence because the Power of God is forceable in vs which Power doubtlesse is not of flesh or bloud but of the spirit of God and of faith The fourth is a pointing out as it were of the place where true glorie maie be giuen to God which is the Church of the Saintes or congregation of the faithfull For the Church is a certaine Theatre in the world whereon God will haue his glorie shewed and séene according to that saieng of Dauid Laus eius in Ecclesia Sanctorum His praise bee in the congregation of Saints The fift is a declaring of the meane or waie whereby glorie ought to be giuen unto God By Christ Iesus saith the Apostle For none can giue praise and glorie to God vnlesse they be in Christ by faith Therefore saith Saint Ambrose Per Christum c. Through Christ we must giue God thanks because God giueth vs all things through Christ The sixt is the continuance and long lasting of the praise and glorie which is to be giuen to God Through out all generations saith the Apostle for euer Amen This euerlasting praise and glorie of God putteth vs in minde of two things The first is that we which are the members of Christ should perpetuallie and for euer praise and glorifie God in Christ after the example of Dauid who saith thus Septies in die c. Seuen times a daie I haue song praises vnto thee bicause of the iudgements of thy righteousnesse The second is that we should knowe that the Church of God shall perpetuallie and for euer remaine and neuer haue end For if glorie and praise must be giuen to God For euer that cannot be done else-where saue in the Church it followeth that the Church shall neuer be put downe or come to an end Then séeing it is so it shall be preserued and maintained héere in this world till the daie of iudgement and also after the resurrection of all flesh it shall continue in all eternitie and euerlastingnesse praising and glorifieng God for euer ¶ THE FOVRTH CHAPTER ¶ THE SVMME OF THE fourth Chapter OYe Ephesians forsomuch as ye are called vnto so great grace méet requisite it is that in harmelesnes and vprightnesse of life ye aunswere so holie a calling Wherefore I exhort you that yée abandon all Gentilisme or heathenishnesse and endeuour your selues to holinesse of life ¶ THE ORDER OF THE fourth Chapter AFter Doctrine the Apostle addeth exhortations according to the manner of the Prophets and Apostles and first he setteth downe a generall proposition to wit That the Ephesians should walke worthy their vocation Then like a workman by litle litle he procéedeth from the causes and gathereth in what the whole summe consisteth namelie in mutuall loue wherevnto he ioineth reasons But least anie should abuse the excellencie of gifts to the contempt and despite of their neighbours hee sheweth the end of those gifts wherwith Christ doth beautifie his Church To this also he addeth manie specialties which in a full proposition as in a generalitie are conteined and interlaceth comparisons of vertues and vices He putteth them in minde of their former state vnder Gentilisme or heathenishnesse to the end that the filthinesse of their offences béeing discouered and knowne they should giue themselues to holinesse of life and abandon vices And so as the former part of the Epistle is didascalicall that is to saie tending to instruction and conteineth the doctrine of saluation freelie giuen euen so the latter part thereof is paraineticall that is to saie standeth vpon exhortation and frameth vnto vs a Christian life ¶ THE EXPOSITION OF THE fourth Chapter with the obseruation of doctrines therein contained Verses 1. 2. 3. 1 I therefore beeing prisoner in the Lord praie you that ye vvalke vvorthie of the vocation vvherevnto yee are called 2 With all humblenesse of minde and meeknesse vvith long suffering supporting one an other through loue 3 Endeuouring to keepe the vnitie of the spirit in the bonde of peace I therefore which am in bonds for the Lordes sake exhort you that yee walke worthie of the calling wherewith yee are called in all lowlinesse and meeknesse with long suffering forbearing one an other in loue doing your diligence to keepe the vnitie of the spirit in the bond of peace THe proposition standeth vpon exhortation or persuasion For the Apostle exhorteth and persuadeth the Ephesians to the leading of a life worthie of the Gospel In this proposition there are manie things to be marked First the Apostle maketh mention of his imprisonment that not onelie to declare his affection towards the Ephesians who although hée was cast into prison for the Gospels sake yet he did not ceasse to exhort them to things seruing for their saluation but also that he might grow in countenance credit among them for whose sake he feared not to aduenture the vttermost dangers In this place therefore let the ministers of the Gospell be admonished of the lot crosse that is common to them all which they are compelled to beare through the tyrannie of this vnthankfull world by the example of S. Paule let them learne to be constant least through accustomed vnthankfulnesse they renounce their profession leaue the standing wherein God hath placed them 〈…〉 to suffer for the profession of 〈…〉 but rather an exceeding glorie For to 〈◊〉 the greatest daungers of all with a willing mind for the gospell sake is a certeine seale as it were of their doctrine Secondlie when the Apostle saith I praie you that you walke worthie of the vocation wherevnto ye are called he compriseth in a summe what beséemeth Christians which are called to the partaking of heauenlie grace Now in this place that generall vocation or calling of all Christians is to be vnderstood whereby we are called from darknesse to light from sinne to righteousnesse from cursse to blessing from death to life from damnation to iustification and saluation from hell to heauen to be short from the kingdome of the Diuell which is full of all kinde of miseries to the glorious kingdome
of Christ This wonderfull chaunging of our condition ought worthilie to stirre vs vp to thankfulnesse For if in the world he that dischargeth his office notablie and is aduaunced into higher place of promotion thinketh it a filthie thing to staine his degrée of honour with some fowle fault and on the other side who soeuer outreacheth the rest in vertue noble déeds bringeth the more beautie and renowme to his place what shall we saie of them which haue obteined this dignitie to be called and counted not onelie Holie Prophets Kings or Spirituall Priests but also The children of God This necessitie therefore of chaunging the condition of our former state being badde into a better is diligentlie to be considered that it might stirre vs vp to lead a life worthie of so great and excellent a calling in all sobernesse righteousnesse and holinesse For we are called as Saint Paule saith elsewhere Not vnto filthinesse but vnto sanctification and holinesse Héereto serueth that place also of the Apostle to Titus Apparuit gratia c. The grace of God that bringeth saluation vnto all men hath appeared and teacheth vs that we should denie vngodlinesse and worldlie lusts and that we should liue soberlie and righteouslie and godlie in this present world looking for the blessed hope and appearing of the glorie of the mightie God and of our Sauiour Iesus Christ who gaue himselfe for vs that he might redeeme vs from all iniquitie and purge vs to be a peculiar people vnto himselfe zealous of good workes Thirdlie because the Apostle is exhorting the Ephesians to Vnitie of spirit that is to saie to concord and agréement he laieth the foundations thereof whiles he requireth at their hands Humblenesse of minde meeknesse long suffering and bearing one with an other through loue Of these Christian vertues I will saie somewhat to the ende that the differencies and properties of them maie the better be seene and knowne Humblenesse which the Greekes call 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is a vertue of the minde which doth so rule a godlie man that he thinketh not too well either of himselfe or of his giftes but rather abaseth himselfe vnder all men in the feare of God giuing to God all glorie and praise This vertue is the verie next fruite of true repentaunce which taketh vnto it dailie new increasings so that it be true and naturall and not false and counterfait Now this holie Humblenesse increseth groweth by foure things The first is by the acknowledgement of our owne vnablenesse and weaknesse The second is by considering the ende of Gods giftes which he hath giuen vs for our giftes are diuerse And why Euen that the benefite of them maie be common that is to saie to the edifieng one of another in the bodie of Christ The third is by binding our selues to serue others according to the parable in the Gospell For Of him which hath more more shall be required The fourth is by thinking throughlie vpon Gods counsell purpose and prouidence who oftentimes bringeth to passe that they which séeme to haue but small giftes bestowe more trauell in building vp Gods Church than they which excell in diuersitie of gifts Meeknesse followeth Humblenesse aptlie after the Apostles order and it is the childe as it were of Humblenesse Now Meeknesse which the Greekes call 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is a kind of calmenesse in the mind whereby as anie one bridleth himselfe from being angrie or wroth so he sheweth himselfe gentle and faire spoken to others The contraries to this are fiercenesse madness frowardnesse stubbornesse waiwardnesse and such like vices which turne the calmenesse of the minde into a storme and tempest Long suffering which the Greekes call 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Latinists Longanimitas is a companion of Méeknesse and it is a certeine mildenesse of the minde giuing place vnto wrong and parting from ones owne right for quietnesse sake For so Saint Paule séemeth to define this vertue when he addeth these words Supporting one another through loue endeuouring to keepe the vnitie of the spirit that is the concord or agréement of mindes In the bond of peace For loue knitteth vs together as it were with linkes euen as the members of the bodie béeing fastened together by ioints are ruled by one spirit When therefore the heart is reformed by Gods spirit and brought vnder by true humblenesse méekenesse and long suffering we shall then well inough awaie with others amend them that haue done amisse and also loue one another with true loue according to the Lords commandement This place of the Apostle is diligentlie to be marked For he sheweth at what thing the true agréement of mindes in the Saints must take beginning namelie at the rooting out of all such vices as are plagues to concord and vnitie such are these hawtinesse hastinesse frowardnesse fiercenesse waiwardnesse c. Heereto serueth the saieng of Solomon Onelie by pride doth man make contention And Christ saith Learne of me because I am meeke and humble in heart In which words Christ commandeth the bridling of two affections namelie desire of reuengement and pride For as Humblenesse of heart is flat against pride so is Meeknesse flat against desire of reuengement Christ saith that the brideling of these affections is the bearing of his yoke For he that hath found rest in Christ and a refreshing after his labours an acquittance from the Lawe which condemneth ought not therevpon to take libertie to sinne but 〈◊〉 being raised vp and comforted by the grace of Christ to take vp Christs yoke and to chaine in the lewd lusts of the flesh This yoke of Christ shall not then be cumbersome or tedious vnto vs but easie and light when we are once vsed to Meeknesse and humblenesse after his example being propt vp with true confidence and beliefe in him Contrariwise such as hold scorne to carrie the yoke of Christ let them hardlie euen as they deserue be made subiect to the rule and power of the Diuell and lie troden vnder his féete For it cannot otherwise be but that euerie one of vs must beare the yoke either of Christ or else of Christs aduersarie Verses 4. 5. 6. 4 There is one bodie one spirit euen as ye are called in one hope of your vocation 5 There is one Lord one faith one baptisme 6 One God and Father of all vvhich is aboue all through 〈◊〉 and in you all There is one bodie and one spirit euen as ye are also called in one hope of your calling There is ou◠one Lord one faith one baptisme one God and Father 〈◊〉 all which is aboue all and through all and in you all THis is a confirmation of the proposition wherein is set downe before vs a heape of reasons or arguments all which hang vpon this one principle That which is one ought in no case to be at strife and debate with it selfe The assumption or minor is this The Church
of Christ and with faith they easilie stagger and reele And as a little ship or small barke not hauing a Pilot to rule and guide it is driuen hether and thether with the waues and streame or as a réede is shaken to and fro according to the variablenesse of the winde euen so they are carried awaie from true doctrine by deceiuers and Heretikes We haue therefore commended vnto vs héere the word and an earnest studie and endeuour in the word that thereby we maie be so confirmed as not to suffer our selues to be withdrawne from the same by anie craft or deceipt Furthermore he nameth two weapons which deceiuers vse against the Church not that these are all as though they had no more but because these are the principall chiefe The first is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which signifieth properlie the casting of the dice or dice-plaie from whence Saint Paule borrowing it applieth it vnto subtile sophistrie or wittie wiles to wrest the scripture and to deceipts wherewith the ignoraunt and vnlearned are easilie insnared and taken The second is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 whereby is signified a certeine kinde of craftinesse or subtile fetching in of a man when one doth all that he can for his life by wiles to winde in another and so to deceiue him This the Apostles expoundeth himselfe when he saith Whereby they laie in waite to deceiue that to saie by which deceiptfull déede of theirs and craftie dealing they laie sore at men to drawe them from the truth Let these things admonish vs not onelie of the daunger that commeth by false teachers which goe to worke all the waies they can maliciouslie to turne men from the true knowledge of Christ and from faith also of diligence and endeuour that we béeing established in true doctrine maie be able both to defend our selues against all the snares of deceiuers and also to stoppe their mouthes Verse 15. 15 But let vs follovve the truth in loue and in all things grovve vp into him vvhich is the head that is Christ But following the truth in loue let vs grown vp in him through all things which is the head euen Christ THis is an Antithesis or opposition to the former member For as he made mention there that we shuld take héede of false doctrine and of snares which deceiuers laie to choke the true doctrine so héere he biddeth vs Followe the truth that is to saie sticke to the true doctrine and in the faith For he vseth the figure Synecdoche whereby vnder the word Truth is also comprised the affection following according to the manner of the scripture And in loue one towards another whereby it shall come to passe that we shall Growe vp into Christ himselfe 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 euerie waie In all things he béeing our head For how much more we growe in the knowledge of Christ in faith and In loue so much more we growe in Christ As children therefore growe by little and litle till they are come to their perfect age euen so it is the dutie of Christians to growe daie by daie in the knowledge of Christ in faith and in loue and neuer to cease till they haue gotten perfectnesse All this serueth héereto that we should submit our selues vnto Christ our head and mainteine vnitie among vs one with another as we are all ruled by one and the same spirit of Christ Furthermore Christ is said to be the head of the Church in working in perfection in merit and in order In working because he quickeneth sustaineth and kéepeth the Church by his spirit In perfection because he excelleth both Angels and men in wisdome and righteousnesse In merite because he hath taken awaie our sinnes by his obedience of the crosse and by the obedience of the lawe hath made satisfaction to the righteousnesse of God that as manie as doe beléeue in him should be counted righteous through the righteousnesse of Christ In order bicause he is the Monarch and onelie Souereigne of the Church Verse 16. 16 By whom all the bodie beeing coupled and knit together by euerie ioint for the furniture thereof according to the effectuall power which is in the measure of euerie part receiueth increase of the bodie vnto the edifieng of it selfe in loue By whom the whole bodie beeing coupled and knit together by euerie ioint wherewith one ministreth or serueth another according to the operation or working in measure of euerie part causeth or maketh the increase of the bodie vnto the edifieng of it selfe through loue THe Apostle giueth a reason why he calleth Christ the head of the Church and the Church the bodie of Christ Although this place appeareth at the first blush verie obscure and darke yet notwithstanding the meaning shall be verie easie when the words are made plaine and the similitude which the Apostle doth not expresse héere is also declared He calleth the Church A bodie howbeit not anie bodie what ye will but A bodie knit together or as Saint Paule speaketh more pithilie 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is to saie so knit and coupled together that it maie well and fitlie be ioined to the head euen as an house built and raised vpon the foundation by the rule and square of the workeman Vnder this word therefore the relation of the bodie to the head that is to saie of the Church vnto Christ is meant and vnderstood Afterwards the Apostle saith that the Church is A bodie knit together by ioints the Gréeke word is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is to say so coupled fastened that the members of the same hang one vpon another in due proportion and agrée verie well together And thus the relation and proportion of the members betwéene themselues one with another is signified as you sée vnder this word He saith this bodie is Knit together by euerie ioint for the furniture thereof that is to saie by ioints which carrie breath and life from one limme to another which breath and life is dispersed from the head through all and euerie member of the bodie euen by the benefite and good seruice of the ioints by whose meanes the members of the bodie hang one by another According to the effectuall power of euerie part that is to saie of euerie member For some members receiue and haue more breath and life from the head than other some whereby the whole bodie taketh increase Now the similitude shalbe easier to vnderstand As the bodie of man is to the head euen so is the Church of Christ vnto Christ her head but the bodie of man ioined vnto the head knit together by ioints in euerie member by due proportion and order receiueth all breath and life from the head Ergo the Church of Christ ioined vnto Christ her head by faith and made fit by sundrie sorts of seruices vses of loue betwéene themselues as it were members draweth all ablenesse and life from her head euen Christ Iesus Or if you please frame
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
man so he requireth diligent trauell and earnest labour of euerie man in his vocation and calling as a member of the new man He addeth the ende of this precept namelie That euerie one maie haue to giue vnto him that needeth to wit vnto them which either by sicknesse or olde age being-hindered are not able to get their liuing with their hands This place is to be marked against théeues and pilferers which liuing idelie deuoure the fruits of other mens labours Verses 29. 30. 29 Let no corrupt communication proceede out of your mouthes but that vvhich is good to the vse of edifieng that it maie minister grace vnto the hearers 30 And grieue not the holie spirit of God by vvhom ye are sealed vnto the daie of redemption Let no filthy speach come out of your mouthes but if anie doe let it be good edifieng when neede is that it maie giue grace to the hearers and grieue ye not the holie spirit of God by whom ye are sealed vnto the daie of redemption AS he exhorteth vs to cut off filthie speaking and ribauldrie being one of the nastiest and fowlest members of the olde man so he giueth vs counsell to vse good and honest talke as necessarie for edification béeing a member of the new man that in so doing it might Minister grace that is to saie might turne to the profit and commoditie of the hearers For vnder this word Grace anie kinde of commoditie and profite whatsoeuer is in this place to be vnderstood Furthermore to his exhortation he ioineth a substantiall reason saieng And grieue not the holie spirit of God to wit with your filthie talke Now there is héere to be marked a double figure The first is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 whereby the affections and properties of man are applied vnto God The second is Metonymia For To grieue the spirit is to offend the spirit yea in such sort to moue him that he forsaketh man vtterlie in whom he tooke vp as it were his Inne For as a guest béeing thrust out of his Inne by violence feeleth himselfe therewith greatlie grieued euen so the holie spirit is said to be grieued when he forsaketh the heart of man wherein he lodged before by faith séeing manie a fowle sinne harboured in the same This exhortation of Saint Paule if it take place among them which professe the name of Christians there would be fewer offenses giuen by their life and greater quietnesse among men But lewd custome mens maliciousnesse the diuels temptations and the wickednesse of the flesh pull on the most part of men the more pitie to the contrarie and that not without great offense to the Church and the vndoubted destruction of manie The weapons therefore wherewith we must fight against this auncient lewd custome against mens maliciousnesse against the diuels temptations and against the wickednesse of the flesh are faith and praier That which the Apostle addeth By whom ye are sealed vnto the daie of redemption hath excéeding great weight in it to exhort For the holie spirit is an assured seale and a certeine marke whereby the godlie and elect are discerned from the wicked and reprobate euen till the daie of iudgement and redemption when we shall be quit and set free from all miseries Verses 31. 32. 31 Let all bitternesse and anger and vvrath crieng and euill speaking be put avvaie from you vvith all maliciousnesse 32 Be ye courteous one to another and tender hearted forgiuing one another euen as God for Christs sake forgaue you Let all bitternesse grudging anger roaring blasphemie or cursed speaking be remoued from you with all maliciousnesse or wickednesse And be ye mercifull one to another forgiuing one another euen as God forgaue you in Christ HE persuaded vs before to cut off anger as a certeine ill-fauoured and filthie member of the olde man now he willeth vs to pare awaie quite all the parts thereof as ioints of this member and biddeth vs plant in their places the vertues which are contrarie to these vices But because the names of the vices rehearsed héere are somewhat like in signification they are therefore to be discerned and knowne by their difference Bitternesse which in Greeke is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is the roote of anger and grudging this bréedeth grudging or indignation which in Greeke is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 being a certeine furie or madnesse of the minde thirsting after reuengement Indignation or grudging bréedeth wrath which bursteth out euen to the deede doing This wrath is the mother of Crieng or roaring that is to saie of quarrellous words tending wholie to contention strife Crieng or roaring bringeth foth blasphemie or cursed euill speaking whereby one doth what he can to nicke anothers name to raise vp an ill report vpon him so to séeke his discredite vndooing The Apostles minde is that all these sinnes and Maliciousnesse also with them be vtterlie put awaie for these be the weapons wherewith men arme themselues to wound and hurt their neighbours Moreouer the Apostle setteth flat against these members of the olde man the members of the new man to wit Courtesie mercifulnesse or tender heartednesse and forgiuing one another And to the ende he might persuade the Ephesians héerein he bringeth the principall paterne of all paternes namelie God the Father who for Christes sake forgaue vs. All Christians therefore as manie as couet like children to boast of so great a Father it behoueth them to applie themselues to this paterne For is it not a filthie thing that children should not followe the vertues of their Father so farre as they maie Héereto serueth the commandement of Christ Estote misericordes sicut Pater vester coelestis misericors est Be ye mercifull as your heauenlie Father also is mercifull Saint Ambrose frameth the Apostles argument in this manner Si Deus per filium suum seruorum misertus est quanto magis serui ipsi inuicem sibi debent misereri donare sralter in alterum peccet In English thus If God for his sonnes sake had compassion of vs being but seruaunts how much more ought we being seruaunts to be pitifull and forgiue one another if one offend another ¶ THE FIFT CHAPTER ¶ THE SVMME OF THE fift Chapter AS God the Father is to be followed in all holinesse and purenesse euen so is mutuall loue and charitie to be mainteined after Christs example to the ende that all filthinesse and vncleannesse being put to flight we should liue holilie and honestlie Furthermore subiects must be godlie disposed among themselues and liue Christianlie one with another And as it becommeth women to be obedient to their owne husbands euen so on the other side it is the dutie of husbands to loue their wiues after the example of Christ who loueth and tendereth the Church his déere spouse ¶ THE ORDER AND PARTS of the fift Chapter THe beginning of this fift Chapter is concluded vpon the last
two sundrie Churches but because of the condition of the citizens of the same Church For whiles we are in this life our whole life is a kinde of warfare against the flesh the world and the diuell To this perteineth that saieng of Iob Militia est vita nostra super terram Our life is a warfare vpon earth But when we shall depart out of this life we shall be partakers of Christs triumph so that we shall be no more in daunger of Sathans deadlie shot Verse 14. 14 Stand therefore and your loines girt about vvith veritie Stand therefore and your loines girded about with truth NOw followeth a declaration of the armour of God which Saint Paule would haue vs weare against the snares and assaults of the diuell wherein by the figures Hypotyposis and Metaphora he describeth the spirituall armour of our mindes making an allusion to the armour of the souldiers of this world And first of all the Apostle will haue vs gird vp our loines with truth What this should meane shall soone appeare when the Metaphore is made more plaine For as the loines wherein the speciall power strength of the bodie doth lie are girt vp with a girdle least the souldier in fighting should fall and miscarrie so the minde must be made steddie fast with the truth of God least the diuell laie vs along the more easilie and slaie vs the sooner when hée findeth vs doubtfull wauering and inconstant Let the minde therfore of a Christian souldier whiles he is in this hot skirmish bee first of all persuaded of Gods truth Héereth serueth that saieng of our Lord in the Gospell Sint lumbi vestri c. Let your loines bee girded about your lights burning This spéech of our Sauiour Christ requireth as well constancie in doctrine as also innocencie in manners And Saint Peter saith Praecincti lumbis c. Wherefore gird vp the loines of your minde be sober and trust perfectlie on the grace that is brought vnto you by the the reuelation of Iesus Christ Verse 14. 14 And hauing on the brest plate of righteousnesse VVearing on the brest plate of righteousnesse HEere the brest is defended For as the brest plate defendeth the brest of a wordlie souldier so innocencie of life or righteousnesse defendeth a mans minde and so harnesseth it that the weapons of the diuell haue no power to pearse vnto the heart and to quench the religion of Christ there abiding Verse 15. 15 And your feet shod vvith the preparation of the Gospell of peace Your feet shod with the preparation of the Gospell of peace AS souldiers defend their féet to the end they maie bée safe when they are going to battell so it behoueth Christian souldiers to be shod with the Gospell to the intent they maie holde out stoutlie in skirmish not being once harmed For this worde Preparation the Greekes vse 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 whereby is signified a certeine readinesse and chéerfulnesse wherewith the faithfull doe embrace the Gospell of peace The Genitiue case Pacis of peace hath the place of an Epitheton or Adiectiue and vnder the name of Peace the fruit of the Gospell is meant For the Gospell is a proclamation touching the attonement and reconciliation betwéene God vs. Verse 16. 16 Aboue all take the shield of faith vvherewith yee maie quench all the fierie darts of the vvicked Aboue all things taking vnto you the shield of faith wherewith ye maie be able to put out all the darts of the wicked AS the whole bodie is defended and saued with the shield that it maie be kept safe from blowes and wounds so an ardent and vndoubted faith kéepeth and defendeth the minde euerie where from hauing hurt And as the shield is held out to beare off the darts strokes of our enimies weapons so a true faith ought to be set against all kinde of temptations Touching this matter there are more examples rehearsed in the Epistle to the Hebrewes The Apostle calleth deadlie darts Fierie darts by the figure Metalepsis For he alludeth to the fashion and dealing of warriours who in olde time besméered the heads of their dartes with poison that the bodies of the wounded might so bée inflamed as that it should not be possible to heale them and make them sound againe Verse 17. 17 And take the helmet of saluation And take the helmet of health or saluation AS the head béeing defended with an helmet is safe so hope of saluation to come must be set flat against euerie assault of the diuell For from this hope springeth most abundant comfort in all aduersities It is called The helmet of saluation by the figure Metonymia to wit because it saueth harmelesse This helmet of saluation our Apostle calleth by the name of hope in his Epistle to the Thessalonians Verse 17. 17 And the sword of the spirit vvhich is the vvord of God is And the sword of the spirit which Gods word THus farre the Apostle hath armed a Christian souldier with those weapons and harnesse wherewith hée maie safelie withstand the assaultes of the diuell Now he deliuereth him in hand a sword with the which hée maie set vpon his enimie and driue him backe And because the enimie is spirituall it is conuenient that the sword also be spirituall wherewith hée maie be put to flight euen the same sword which the Lorde himselfe smote Sathan withall and made him take his héeles when he presumed to tempt and encounter with Christ This is the sword of the Lordes owne mouth wherewith hée slaieth the vngodlie For so often as we giue the diuell the foile by the word of the Lord he is laid along with the sword of the Lords owne mouth But héede must be had héere least we be entangled in the error of the Papists embrace the letter for the spirit For the words of the Apostle are not meant of anie sorcerous rehearsall of words or of the cast of coniuring spoken done according to the words specified as though there were some forceablenesse in the sound of the words besides that which it hath by the ordinance appointment of God neither are they meant of the writing of the words and the hanging of them about our necke as they thought the beginning of Saint Iohns Gospell written in fine parchment and hanged about ones necke to be the same swords of the spirit which S. Paule speaketh of in this place But the word of God then yea euen then is the spirituall sword when it is forceable in vs by faith and when it is written in the tables of our heart by the spirit of God For then in déede this sword is fit and serueth well for the defacing and dispatching of our aduersarie the diuell Héerehence it appeareth how cruell a tyrant Antichrist of Rome is who bestirres him all that he maie to take from Gods people this sword of the spirit not onlie by falsifieng wresting the Scripture to a
contrarie and vnnaturall meaning but also by making lawes that it should not be set forth in a common and knowne tongue for the behoofe of Gods Church that euerie one might read and vnderstand it Verse 18. 18 And praie alvvaies vvith all manner praier and supplication in the spirit and vvatch therevnto vvith all perseuerance and supplication for all Saints and for me Praieng alwaies in spirit with all manner of praier and supplication and watching to this end with all continuance or instance and supplication for all Saints and for me THe Apostle hauing furnished the Christian souldier with double armour bringeth him vnto his Captaine to march stoutlie and manfullie vnder his banner and if the skirmish bée too daungerous to flie for succour vnto his Captaine least he be ouertroden of his mightie and strong enimie For by praier we come to Christ our Captaine prouided alwaies that this praier be not a babbling with the lips but a lifting vp of the heart in faith vnto God ioined with a deuout sound of the mouth all béeing done with a sure trâ—â—â— and confidence in Christ our mediatour Now what it is to praie in spirit Saint Ambrose sheweth by a verie trimme antithesis or opposition in these words Hoc est ergo c. This is therefore to praie alwaies in spirit euen to make our praiers vnto God with a cleane conscience and an vpright faith For hee praieth in the flesh which praieth with a defiled mind Thus farre hée As for that which is added to wit For all Saints for me it serueth to this end that the endeuour of succouring and assisting one an other in this spirituall warfare might bée commended vnto vs. For we ought to vse these two weapons namelie The sword of the spirit and Praier not onelie in defence of our selues but also for the helping and aiding of others speciallie when we sée them in danger And although we must praie for all men yet notwithstanding we must haue principall care and regard to the Saints that is to saie to them that are ioined with vs by faith and loue béeing in déede members of one and the same mysticall bodie as well as we Touching the words of the Apostle last set downe And for me they put the godlie in minde of their duetie which is to praie continuallie for the ministers of Gods word and for the preseruation and maintenance of their ministerie Verses 19. 20. 19 That vtterance maie bee giuen vnto me that I maie open my mouth boldlie to publish the secret of the Gospell 20 Whereof I am the Ambassadour in bonds that therein I maie speake boldlie as I ought to speake That speech maie be giuen me in the opening of my mouth with boldnesse that I maie vtter or declare the mysterie of the Gospell whereof I beare ambassage in chaines that I maie behaue my selfe boldlie therein a sit becommeth me to speake THe causes whie Saint Paule desireth the Ephesians to praie for him are set downe they are thrée in number The first That he might open his mouth boldlie that is to saie that a constant mind might be giuen vnto him whereby to confesse and professe the doctrine of the Gospell without feare before the whole world For he calleth the opening of the mouth a frée confession of doctrine simple plaine cléere without dissembling counterfeiting and cauilling without feare and doubting to displease which often times doth so shut vp and make fast the mouthes of a great manie as they remember not that it is the ambassage of Christ Iesus which they haue in charge Héere all the godlie and speciallie the ministers of Gods word are admonished what boldnesse of confession ought to be in them to wit that no feare no heauinesse no threatenings no torments make them giue ouer but that they maie teach and preach the Gospell with a courage The second cause is That I should publish the secret of the Gospell For this is peculiar to Paule and the ministers of the word that by preaching euen with their owne voice they should publish the secret of the Gospell This place therefore is at defiance with the Anabaptists who coutemning the worde vttered by voice looke for reuelatious visions inspirations and I wot not what But what is that which is added Ephe. 4. 17. 18. 2. Cor. 7. 10. Psa 119. 9. Psa 119. 24. Psa 119. 127. Psa 119. 162. Psa 119. 72. M. Philip Melancthon commended Phi. 2. 29. Acts. 18. 3 20. 34 2. Cor. 11. 22. 23. 24 c. 1. Thes 2. 9. 10. Tit. 1. 5. Psal 127. 1. Mat. 25. 14 c. Mat. 6. 1. 2 2. Cor. 11. 23. 24. 25. 26. 27. 28. Rom. 1. 16 Rom. 11. 6 Num. 6. 23 Col. 1. 13. Heb. 3. 6. 1. Tim. 2. 15. 2. Cor. 5. 3. Ioh. 3. 18. Luke 13. 5 Ioh. 15. 7. 1. Tim. 1. 15. 1. Tim. 2. 3 4. 5. 6. Matth. 9. 13. 2. Pet. 3. 9 Rom. 10. 11. 12. Tit. 2. 11. 12. 13. Ioh. 1. 12. 1. Cor. 1. 31 Luke 1. 14 Math. 3. 4 17. 17. 5 Philip. 1. 9. Gal. 1. 8. Rom. 16 25. 26. 1. Tim. 2. 4. Gen. 49. 1â— Dan. 9. 24 Gal. 4. 4. 5 Psal 5 4. Marke 16. 15. 1. Tim. 2. 5 Math. 7. 7 16. Mark 11. 24. Luke 11. 9. Iohn 14. 13 15. 7. 16. 24. Iohn 20. 17. Phi. 2. 7. 8. 2. Cor. 1. 3. 2. Cor. 1. 3. Psal 88. 1. 2. Cor. 13. 11. Psal 17. 1 Psal 43. 2 Psal 118. 14. Gal. 5. 5. Ioh. 19. 33 Iohn 20. 1. 2. c. Mat. 20. 28. Mark 10. 45. Luke 22. 27. Acts. 20. 28. Gen. 3. 15. 1. Ioh. 3. 8 1. Cor. 15. 17. Dan. 9. 24 Rom. 4. 25 Dan. 9. 24 Ioh. 16. 7 Rom. 8. 15 Gal. 4. 6. 1. Pet. 3. 16 21 Rom. 6. 4. 1. Cor. 15. 20. 21. 22 2. Tim. 2. 8. 1. Pet. 1. 3 Ioh. 10. 17. Rom. 6. 4. 6 c. Acts. 1. 9. Matth. 28. 20. Psa 68. 18 Heb. 1. 14. Rom. 14. 11. Phil. 2. 10. Col. 1. 7. 4. 7. 9. Phil. 2. 25. 3. Ioh. 1. 2. 1. Cor. 12. 12. 13. Gal. 3. 16. Gal. 3. 28. Ephes 3. 6. Gal. 2. 20. Actes 9. 4. Phil. 3. 21. Ephe. 1. 4. Ephe. 1. 5. Ephe. 1. 6. 7. Ephe. 1. 9. 10. Ephe. 1. 11. 12. Ephe. 1. 13 14. Rom. 9. 30 31. 32. Rom. 10. 2 c. Coloss 1. 23. Heb. 3. 6. 1. Tim. 2. 15. 1. Cor. 9. 16. 1. Cor. 9. 27. Iere. 18. 8. 10. What Predestination is Ephe. 1. 5. Ephe. 1. 11 Iohn 3. 16 1. Ioh. 4. 9 Rom. 5. 8. Mat. 17. 5 Iohn 1. 29 36. Math. 18. 11. 1. Cor. 15. 22. 1. Ioh. 3. 8. 1. Tim. 1. 15. Math. 20. 16 22. 14. Iohn 6. 40 Mat. 18. 14. 1. Tim. 2. 4 2. Pet. 3. 9. Ezek. 18. 23. 32. Esai 28. 16 Ioel. 2. 32. Actes 2. 21 Rom. 10. 11. 12. Rom. 9. 33 Rom. 9. 16 Mark 9. 23 Rom. 4. 12 Gal. 3. 7. Psa 31. 23 Tvvo