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
and the hardnesse of our heart bringeth to passe that we are touched with no féeling at all of sorowe for our sinnes without which féeling the voice of the Gospell doth neuer waxe swéete vnto man but rather lie wide open and giue vp our selues to the committing of all filthinesse Now the word of God is a souereigne salue to heale vp these sores when the same is sincerelie taught and faithfullie learned Which thing that kinglie Prophet Dauid knowing well inough witnesseth saieng In quo mundam c. Wherewith shall a young man redresse his waie In taking heede thereto according to thy word which word doubtlesse he saith in the same Psalme is his delight and counsellers For this cause the same Prophet preferreth that verie word before all the riches of the world saieng Diligo mandata c. I loue thy commandements aboue gold yea aboue most fine gold Againe Laetabor ego super c. I will reioice at thy words as one that findeth a great spoile Againe Melior mihi lex c. The lawe of thy mouth is better vnto me than thousands of gold and siluer Dauid therefore confesseth that the word of God is the most pretious treasure in the world and that our life is vncleane and our waie filthie vntill they be cleansed by the word of God as with water of the clearest fountaine Which thing is then done when we obtaine faith by hearing and receiue the holie Ghost For then the mistinesse of our mindes is driuen awaie our vnderstanding is lightened and our heart which was hard before like a stone is made fleshie and soft so that the lawe of God maie bée written therein euen to be touched with the féeling of sin to defie and spit at sinne and to followe the counsels not of the flesh but of the spirit in framing and ordering our life Séeing the doctrine of Gods word bringeth so manie and great benefites that notable man whom euen now I named saith euen vpon iust cause that Among all the workes of men to teach and learne the word of God is the most excellent Now forsomuch as the word of God is a treasure so pretions to teach and learne the word of God a worke so excellent what shall we saie of the sincere true teachers of this word What shall we saie of them which deliuered the word of God as it were from destruction when it laie ouertroden with the horrible imaginations of men and deuises of diuels as in most filthie mire and made the same faire and cleane with their sound and sincere expositions We are greatlie indebted to them which sée to the prouision of such necessaries as belong to the maintenance of this life and without which these fraile bodies of ours cannot continue in health but we are neuer able to requite them with the like which haue restored and made doctrine pure againe béeing the verie treasure without the which we fall from all hope of euerlasting life and haue deliuered the same doctrine vnto vs both by word of mouth and in writing sound and sincere In the number of these I reckon M. Philip Melancthon our schoolemaster a man worthie of the first place next vnder M. Martine Luther than whom all Germanie neuer bred and brought vp one sharper in wit quicker in iudgement perfecter in knowledge greater in learning readier sounder in expounding the scripture roundlie yea more than that zealouser in godlinesse and earnester in religion In consideration of which notable and singular gifts he is had in great account and estimation not onelie of them which professe the same religion with vs but also of the verie enimies of true religion When Saint Paule wrote to the Philippians of his time concerning Epaphroditus saieng Excipite ipsum in domino Receiue him in the Lord with all gladnesse and make much of such the holie Ghost meaneth indéed thereby yea willeth vs to take them for Gods instruments openlie to confesse the benefits which wée receiue by the meanes of such men to be of God to reuerence them as our schoolemasters to loue them as our fathers to estéeme of them as the builders vp of Gods Church and to make accompt of them as the most principall pillers of Gods Temple Thus much doeth godlinesse desire and their trauels deserue no lesse We must not therefore giue them anie place whose practise it is to deuise slauders reproches and foule speaches thereby doing what they can to put out so great lights of the Church who if they séems to haue done amisse in anie thing let vs make the best of it for Christian charitie and méeknesse sake It is a true saieng of Xenophon 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Which sound thus béeing expounded It is a hard matter for men so to do a thing that it be amisse in no point and it is hard for them also that do a thing in no respect blame-worthy not to light vpō some quareling findfault For the weaknes of men is great and manie escapes are made in a mans life which are rather friendlie fauourablie to be couered than maliciouslie and enuiouslie to be made worse There is also in manie a great lightnesse which maketh men to be sharper iudges against others that haue not offended at all As for our weaknesse let vs lament it and as for our lightnesse which is the cause that they are euill thought of whose labours are greater and their gifts excellenter let vs leaue it giuing God thankes who sendeth into his Church for the edification or building vp thereof such healthfull instruments And although verie great thankes as méete is are due to them which haue found out made redie the first waie yet notwithstanding others that haue followed after in their place and trie all the masteries they maie for the edification or building vp of the Church and the knitting together of the Saints are not to bée sette at naught but euerie one in his place is to be had in accompt Saint Paule was a worthie and chosen instrument of God than whom not one of the Apostles laboured more nor spread the Gospell of Christ further Titus also who remained in the Isle of Crete was lesser than Saint Paule both in giftes and labours and also in degrée of calling Héere I acknowledge and giue Saint Paule his title to be the great teacher of the Gentiles and as for Titus I reuerence him according to his place who learned at S. Paules mouth those things which afterwards he deliuered to his hearers In like sort I acknowledge and reuerence M. Martine Luther M. Philip Melancthon as the principall and chiefest teachers that euer Gods Church had in our age the like I doe also to all and euerie one of them in their place as the healthfull instruments of God in his Church by whose workes I set great store am also right glad that it was my lucke to be of
hath place 80. Lust of the flesh and what it is 77. M. Maisters Maisters taught to humble themselues and whie 220 Maisters and of two things required of them for their seruants 218. Maisters must not threaten their seruants 218. 219. Maisters must not triumph in their maistership 219. Man Mans estate and condition without Christ 78. Mans estate before grace and vnder grace 73. Mans naughtie nature and the two parts thereof 77. Manners Manners and from what manners we must absteine 149. Marriage Marriage against such as esteemed it for a prophane thing 186. Marriage compared to the coupling of Christ and his Church 186. Marriage a mysterie 194. 195. Marriage and to what end it was instituted and ordeined 195. Marriage and of what secret it is a signe 195. Marriage and the excellencie thereof 194. Matrimonie Matrimonie no Sacrament as the Papists make it 195. 196. Matrimonie called a mysterie or sacrament 196. Matrimonie no sacrament of the new testament and whie 196. Meeknesse Meeknesse flatte against desire of reuengment 128. Meeknesse the child of humblenes 127 Meeknesse described what it is 127. Meeknesse and what bee the contraries therevnto 127. Mercie Mercie of God the fountaine from whence all good things doe flowe 1â—7 Mercie and forceable persuasions therevnto 161. 162. Mercie of God chiefe cause of our recouerie after our fall 82. Mercie of God and the fruits of the same 83. Mercie of God the Father aboue all his workes 119. Merites Merites of men make nothing for their saluation 20. Merites of men excluded from the worke of our saluation 83. Merites of men ouerthrowne 11. Might Might of Christ and what it betokeneth 47. Might of Christ ouer-maistereth all other mightes 47. Mind Mind the vanitie of the same described 150. 151. Mind in man what it is by definition 149. 150. Ministerie Ministerie of the word and the end of the same 16. Ministers Ministers of the Church and their dignitie c. 49. 50. Ministers and how bold they should be in their ministerie 234. Ministers and what reuerence is required of them in preaching the word 235. Ministers of the word and how they must behaue themselues in their calling 108. Ministers of the Gospel and of their excellencie 95. Ministers comforted against such as slaunder their doctrine 109. 110. Ministers flacke negligent in their calling reproued 109. Ministers of the Gospell and what care they ought to haue for their flocke 114. 115. Ministers of the word and their dutie 93. Ministers of the word what they must looke for in this world 103. Ministers of the Gospel and a lesson touching the crosse for their learning 124. 125. Ministers of the word and how they must behaue themselues in afflictions 115. Ministers of the certeintie of their calling 103. 104. Ministers of the Gospell must haue three things in them 106. 107. Monkes Monkes holinesse confuted 10. Mysterie Mysterie of the Gospell and why so called 104. Mysterie of the Gospell and how it is reuealed 105. Mysterie of saluation wonderfull how 111. Mysterie and Sacrament haue no difference 196. Mysterie and what it is by definition 195. N. Natiuitie-casters Natiuitie-casters and their profession disgraced 206. 207. 208. 209. 210. Nature Nature is not to be forced 213. Nature and of the two partes of the same 77. New-man New-man how he is put on 155. New-man his qualitie 155. New-man of sundrie members to him belonging 157. 158. 159. 160. O. Obedience Obedience wherein the same consisteth 20. 21. Obedience and the rewardes of the same 209. Obedience is the cause of the lengthening of life 205. 206. Obedience of seruants to their maisters 214. Obedience and what this word compriseth 200. Obedience to our parents and how far it must stretch 200. 201. Obedience of children how and in whom it must be done 200. Olde man Olde man and what it signifieth 154. Olde man and when he is said to bee put off 154. Olde man of sundrie members vnto him belonging 157. 158. 159. 160. P. Parents Parents and how they ought to order their children 211. Parents and what they are bound to doe to their children by nature 211. Parents and what they should consider in their children 213. Parents and how farre forth they are to be obeied 201. Parents and in what respects they are to be forsaken 201. Pastours Pastours and whie they were appointed 138. Pastours office and function not temporall and whie 138. Peace Peace what it is and from whence it doth proceede 236. Peace the fruit of the Gospell 230. Peace and what is the foundation of the same 11. Peace of God what it signifieth 10. 11. Peace and from whom it proceedeth 11. Peace with God set foorth by description 1â—2 Peace made betweene the Iewes and the Gentiles and whie 73. Peace with God and peace with men 94. Perfection Perfection the fulnesse of God 119. 120. Perfection and that Christians must alwaies be dooing to come by it 120. Perfection and how the same must be sought and obteined 142. 143. Perfection and what kinde of perfection is required of vs. 165. Perfection in Christ is not one daies worke 142. Povver Power of Christ and what it betokeneth 47. Power whereby Christ was raised from the dead 44. Power of God and his will goe together 120. 121. Power of God and what it should first of all worke in vs. 121. Power of God not of flesh or bloud but of the spirit and faith 121. Power of God and that without it wee are vtterlie weake 221. Power of God signified by his name 181. Power of God cannot bee ouercome 38. Power of God declared in Christ 38. Power of God and against what wee must set the same 38. Power of God and the working of the same 39. Power of the Lordes death and how it is to bee distinguished 39. 40. Praier Praier of Paule for the Ephesians and the circumstaunces of the same 34. Praier and what order we must keepe therein 35. 36. Praier and that faith is required therin 117. Praier and of three circumstaunces therevpon depending 116. 117. Praier must followe thanksgiuing 33. Praier and what we must desire therin 33. Praier the meanes to bring vs to Christ 233. Praier and what kinde of praier is required of vs. 233. Praier made in spirit and what it is 233. Praier made in the flesh and what it is 233. Praier and for whome principallie it must bee made 233. Praier must be made continuallie for the ministers of the word 233. Praise Praise of Gods glorie wherein it consisteth 31. Predestination Predestination and the meane manner of the same 55. 56. Predestination and how we ought to iudge thereof 58. Predestination a mysterie commended vnto vs in the word of God 55. Predestination and who is the matter of the same 19. Predestination and the manner therof 19. Predestination hath two ends what they be 70. Predestination and the double vse of the same 70. Predestination and the
euerlasting and how it abased it selfe 134. Word of God and what it instructeth and teacheth 173. Word of God ought to be the rule of life to the godlie 173. Word of God and how the ministers thereof must handle it 235. Word of God and how it frameth the iudgement c. 152. Word of God and what they which preach teach it must looke for 235. Word of God preached contemned by the Anabaptists 234. Word of God the sword of the spirit 231. Word of God weapon of a Christian souldier against Sathan 231. 232. Word of God and how it must be vsed against the diuell 232. Word of God abused and ill applied by the Papists 2â—2 Word of God and when it is the spirituall sword 232. Word of God and of the malice of Antichrist to suppresse it 232. Words Words vaine and the danger of them 170. Words vaine and of such as delight in them 170. Workes Workes necessarie and conuenient to be done 85. Workes excluded from the mysterie of our saluation 84. Works of darknes what they are 173. Workes of darknes must be rebuked and how 173. 174. FINIS ¶ The Argument vpon the Epistle of the Apostle Saint Paule to the Ephesians THat we may the more fully perceiue and vnderstand the argument of this most holy Epistle written to the Ephesians out of the prison at Rome wée must make declaration of those foure points which I am wont to touch in the beginning of mine expositions vpon the holy Scriptures The foure pointes are these First Who was the Author of this Epistle For to knowe this maketh very much for the winning of worthinesse and authoritie to this Epistle Secondly What was the occasion why the same was written For the marking héereof maketh very much both to vnderstand the perfect discourse of the whole matter and also to declare the order of the questions Thirdly What is the state or principall question whereby the kinde of the cause is knowne the ende or scope of him which speaketh is vnderstoode Fourthly What is the order of handling which being not vnderstoode the weight importaunce of things cannot be obserued To conclude it often times falleth out that the methode or manner of speaking béeing not marked circumstances contrarie beside the meaning of the writer are heaped vp together and many things are wrested of heretikes for the confirmation of their wicked erronious opinions as is to be sene in their writings who in iudging vse not the rule of Logicke but handle all and euery seuerall part or parcell as it were members plucked off from the bodie Of these foure points therfore we will orderly intreat to the intent that we may the more easily attaine to the vnderstanding of this diuine Epistle Of the first THe Authour of this Epistle is the Apostle Paule that great Doctor or teacher of the Gentiles who as he was called to the office and ministerie of an Apostle by the reuelation of Iesus Christ so was he instructed and taught the mysterie of saluation by the same Iesus Christ This Apostle like a valiaunt souldier of Christ being adorned and deckt with souldierlike ensignes and armes of the field to wit with sundry sorts of tribulations and persecutions with whippings stonings buffetings reuilings c. by the space of fiue and thirtie yeres almost wrote this Epistle in Prison at Rome to y e Ephesians drawing to an end of his life Forsomuch therefore as the Authour of this Epistle is a man of such accompt it is not lawfull to call in doubt either the weightinesse of the matter or the authoritie of the writer Wherfore whatsoeuer things are deliuered vnto vs in this Epistle we ought no lesse to reuerence and consider than the verie things themselues which God by his owne mouth hath vttered and spoken from Heauen And therefore as the doctrine conteined in this Epistle is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is to say by inspiration from God so hath it verie great weight force to confirme the articles of our religion and to confute errours and that in such sort as that no man vnlesse he be altogether godlesse and a professed or sworne enimie to Christ will set himselfe against the worthinesse and authoritie of this most holie Epistle Many more things touching this our Apostle may be read in the Actes of the Apostles in his owne Epistles to the Galathians the Corinthians and others Of the second AN offence taken at the crosse ministred an occasion to the Apostle of writing this Epistle For at such time as Paule hauing finished his course of preaching was cast into prison at Rome and that the godlie euerie where were afflicted not onely by Tyrants but also of false Apostles he thought it a part of his charge and calling to confirme the Ephesians by writing to them whom bicause of his absence he could not teach least that either for his owne crosse or for the persecutions of the Church which at that time were excéeding great they should fall from that grace wherof they were made partakers by the preaching of the Gospell As therefore the offence of the crosse moued this most holie Apostle of Christ to write so the ende of his writing was to arme the Ephesians that they might inuincibly stand persist in that doctrine of Christ which they had learned of him Of the third BEcause the speciall part of this Epistle consisteth in exposition the full scope thereof doth lesse shew it selfe than if it were reasoned and disputed vpon which notwithstanding shall easilie be atteined when the ende of his writing is perceiued Out of the first second third Chapters therefore is this principall scope or summe gathered namelie That the doctrine concerning the grace of God and his mercie through Iesus Christ is no newlie vpstart doctrine neither belongeth to one sort or sect of men onelie but that the same euen from before the world was created vntill this day was in such order stablished by God himselfe y t so manie should be saued in Christ as beléeued in him not onelie Iewes but also Gentiles among whom were the Ephesians This scope or summe is declared in a large exposition trimlie set out or deckt with weightie words and sentences and this is done in the thrée first Chapters Héereby most euidentlie apeareth how necessarie the doctrine is which is deliuered in this Epistle In the thrée last Chapters diuers exhortations are interlaced and duties also as well common to all estates as peculiar to some are commended to the godlie Of the fourth THe occasion the full scope or summe and the ende why this Epistle was written béeing knowne the order or method of handling the same may the more easily be declared and also vnderstoode There are besides the title the gréeting and the knitting vp or farewell of this Epistle two principall parts namely 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is to say Doctrine and Exhortation wherof
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 Lord Iesus your loue towards all the Saints cease not to giue thankes for you making mention of you in my praiers THe Apostle hauing reckoned vp the benefites of God bestowed vpon mankinde doth shew what the thinking vpon these benefites wrought in himselfe namelie a mouing and stirring of him vp to giue God thankes who is the Authour and fountaine of so great good It is méete that this deede of the Apostle should be vnto vs a rule well worthie the marking throughout the whole course of our life that the remembraunce and calling to accompt of Gods good gifts and benefits might stirre vs vp to thankesgiuing For he which thinketh vpon Gods benefites or heareth them rehearsed or named and bursteth not foorth with an affection of heart into thankesgiuing besides that he is vnthankfull to God and therfore vnrighteous so he deserueth by his vnthankfulnesse to be spoiled of all Gods graces For as in the possession of things not onelie the right of possessing but also the lawfull vsing of them is required so it is méete that a Christian vse those graces which he possesseth by the merite of Christ and therefore by good right to the glorie of God the giuer with thankesgiuing Lastlie this place teacheth that this is a most right order namelie that thankesgiuing for benefits receiued goe before and that praier followe by and by at the foote thereof wherein we must craue of God the kéeping of his benefits receiued and other healthfull gifts good and necessarie Furthermore this place teacheth vs that the profiting of men in godlinesse is the méere benefit of God For whiles Paule giueth God thankes that the Ephesians profit in hope and charitie or trust and loue he acknowledgeth that God is the Author of this good For he of his frée goodnes raiseth vp good gouernours of Common wealths and sendeth sincere ministers of the Gospell besides that he is forceable in working by his spirit in the hearts of the hearers of his word both whiles they are present at the preaching thereof and also otherwise exercised in the same bringing this to passe in them namelie that they should both beléeue and loue him Moreouer this place teacheth what be the principall duties of Christians which he draweth vnto two heads to wit to y e faith of Iesus Christ and to loue towards the Saints These notwithstanding ought so to be vnderstood that together with them all things which are naturallie ioined with them namelie their necessarie effects or fruits be also vnderstood Faith therefore when it hath hope ioined with it inuocation or calling vpon God the feare of God loue patience and such like they are not giuen vnto vs without their fruites Semblablie loue comprehendeth the duties of loue towards all men Verse 17. 18. 17 That the God of our Lord Iesus Christ the Father of glorie might giue vnto you the spirit of vvisedome reuelation through the knovvledge of him 18 That the eyes of your vnderstanding may be lightened That the God of our Lord Iesus Christ the Father of glorie might giue vnto you the spirit of wisedome and reuelation in the knowledge of himselfe lighten the eies of your minde THe Apostle declareth what he wisheth to the Ephesians in his praiers to wit The spirit of wisdome and reuelation through the knowledge of Iesus Christ that is to say a true knowledge of the mysterie of the Gospell which the spirit reuealeth when the Gospell is effectuall in the hearts of the hearers thereof and the meditaters therevpon For séeing the Gospell guideth vs to the knowledge of Christ who is the wisedome of his Father giuen vnto vs of God we are also possessed with the spirit of wisedome whereby the eies of our minde are enlightened to vnderstand the mysterie of the Gospell Now let vs sée the circumstaunces of the Apostles praier The first is that he praieth vnto God who as he alone is the Authour of all good things so he alone is to be called vpon The second is by and through whom he praieth this he sheweth when he saith The God of our Lord Iesus Christ as if he should say I leane not to mine owne merites but boldlie staieng my self vpon the intercession of Christ I call vpon God For he alone is the Mediatour betwene God men therfore he himselfe said Quicquid c. Whatsoeuer ye shall aske the Father in my name he shall giue it you Athanasius putteth these words Of our Lord Iesus Christ in a Parenthesis that glorie should goe with the word God and not with the word Father But this is pinched in too much or too strait laced let vs rather place the words in this order The God of our Lord Iesus Christ and Father of glorie For the Apostle séemeth to haue an eie to the words of the Lord after he was raised vp from the dead and speaking in this manner I ascend to my Father and to your Father to my God and to your God Therefore was Christ borne a man not onelie that he might haue a common Father with vs but also a God from whom the greatest comfort of the faithfull floweth For thus doth faith conclude The Father and God of our Lord Iesus Christ is likewise our Father God Therfore we are partakers of all heauenlie benefits with Christ our copartner Therfore his will pleasure is to doe vs good and he both knoweth and also can giue vs those things that are healthfull to serue for our saluation But how hangeth this together What Is not the sonne equall to the Father As doubtlesse he is consubstantiall so is he coequall with the Father But the sonne abased himselfe putting on the state and condition of a seruant And albeit it agréeth properlie with the nature of man that Christ should be subiect vnto God the Father yet neuerthelesse that is referred to the verie person in respect of the vnitie of the person bicause Christ is both God man Furthermore God is called The Father of glorie first bicause all things are full of his glorie secondlie bicause all glorie belongeth to him alone Lastlie bicause he is the Author fountaine of all glorie Now the cause why Saint Paule in this place giueth God this title is this He praieth vnto God that it would please him to giue the Ephesians the spirit of wisedome c. Which gift doubtlesse both tendeth to the glorie of God and also bringeth to passe that the Ephesians are made partakers of heauenlie glorie For it is a common thing and much vsed in the scriptures to giue certeine titles vnto God in consideration of the matter which is handeled Wherevpon it followeth that one while he is called Pater misericordiarum The Father of mercies another while Deus omnis consolationis The God of all comfort Deus salutis The God of saluation Deus pacis dilectionis The God of peace loue Of this kinde
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
rule either in this world or in the world to come aboue that Now whereas Dionysius out of these words of the Apostle maketh I wot not what orders of Angels it is but weake Neither is it to anie purpose to knowe what orders of Angels and what degrées of dignities are in Heauen séeing that the word of God sheweth no such thing vnto vs. Onelie let this be inough for vs to vnderstand That Angels are ministers as in the Epistle to the Hebrewes is declared ministering spirits ministers of the Churches of Commonwealths of housholds in the world Now touching the words of Saint Paule this is worth the knowing that he maketh difference verie trimlie of degrées in dignities by these foure words Principalitie Power Might and Domination 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Principalitie signifieth an order of the higher to the lower from whom obedience must procéede to the higher as to the better When therefore the Apostle saith That Christ sitteth farre aboue all Principalitie he meaneth that Christ is Lord and King 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is at no mans call or commaund to giue a reckoning of his rule For he hath no Prince aboue him to whom he is compelled as a subiect to be obedient to serue For as he is of one the selfe same nature with his Father touching his Godhead so hath he equall rule with his Father Héerehence let euerie faithfull soule comfort himselfe against the enimies of Christ and against all principalities of the world and of Hell yea let him make full accompt that it shall one day come to passe that whatsoeuer is alofte shall be brought downe and made subiect will they nill they to the rule of Christ Let no Christian therefore if he loue godlinesse become obedient either to men or Diuels if they commaund anie thing that is against the lawes of Iesus Christ our Prince 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Power betokeneth the right of ruling which right is due to Christ for two reasons First in respect of his nature as he is God whereby he is one the same God with the Father and the Holie Ghost to whom all things are of right in subiection Secondlie in consideration of the victorie whereby he ouercame the Diuell our open aduersarie so that Christ is aboue all by the right of ruling both waies 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Might noteth the ablenesse of his rule so that no force or puissance can empaire his rule or lessen it Héereby faith hath wherewith to encourage it selfe in temptations and at the point of death against all the assaults of the Diuell For if the might of Christ doeth ouermaster all other manner of mights then there is no cause why the faithfull should feare the gates of hell 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Domination hath relation to all creatures good and badde whom Christ is able to make couch and lie at his feete by the vertue of his power and can constraine them will they nill they to confesse Christ their King and Conquerour Héerevpon it is written to the Romanes and to the Philippians Quòd omne genu c. That at the name of Iesus euerie knee should bow both of things in Heauen and things in earth and things vnder the earth acknowledging his rule and power Héervnto Saint Paule addeth the generalitie saieng And aboue euerie name that is named that is to say aboue euerie thing which excelleth anie manner of way whatsoeuer The diuision which followeth Not in this world onelie but also in that which is to come is referred to the foure former members For it importeth thus much That Christ is far aboue all things not onelie in this transitorie world now present but in the euerlasting world which is to come The prerogatiue therefore or souereigntie of Christ aboue all principalitie power might and domination is not temporall but eternall for it stretcheth out euen to the world to come There is no cause therfore why the faithfull should feare least Christ being at anie time disgarded and put beside his rule they should suffer the iniuries and féele the tyrannies of their enimies or should bée pressed downe and wrongfullie kept vnder with the rule of some new Lord succéeding The fift member conteineth the largenesse of his rule and kingdome The Apostle saith And hath made all things subiect vnder his feete For as before he was made the seruaunt of all that he might saue man who was lost and cast away so now being made Conquerour he hath all things at his commaundement and seruice insomuch that all things are forced to fall at his féete and to stand in awe of his gouernment Neither is this subiection proper to his friends and houshold onelie but perteineth also to his enimies to all diuells wicked men insomuch that the verie Diuels themselues obeie Christ with quaking and trembling Héerehence hath faith wherewith to strengthen it selfe against all the gates of Hell For faith must be â—â—â—suaded and builded vpon this sure ground that 〈◊〉 much stronger than that anie can or dare spoile him and take anie thing from him against his will The sixt member conteineth a certeine singular forme or manner of Christs rule and regiment whereby he gouerneth the Church of God For the Apostle saith And hath appointed him ouer all things to be the head to the Church Now whereas Christ is héere said To be appointed of the Father the head to the Church this doth neuer a whit lessen or diminish the maiestie of Christ whereby according to his nature as he is God he hath rule ouer all things with his Father For Christ as Gregorie of Nice saith is said to take or receiue that as man which he hath naturallie as God By this tearme Head is signified both that supremasie or souereigne rule of Christ which he alone hath ouer the Church and also the glorie of the Church For if Christ be the head and the Church the bodie then no doubt great is the glorie of the Church For where the head is there is likewise the bodie For there is no middle place whereby the head should be separated from the bodie Whosoeuer therefore besides Iesus Christ alone taketh vnto himselfe this honour and will be counted called and knowne the head of the Church he is a right Antichrist and one which traiterouslie séeketh to robbe Christ of his honour As for that which the Popes mainteiners bring who imagine that the Church hath two heads the one gouerning as principall the other obeieng as vassall it is nothing For the ministers of the Church of God though some haue this degrée of dignitie or place of preeminence other some that for the better ordering of the Church yet notwithstanding all are ministers neither is one the others head but fellowe seruants in the Lord. So Saint Paule calleth them which were ministers vnder him Fellowe seruants fellowe souldiors fellowe workers of God bretheren Furthermore Christ is called The head of
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
more at large to the Gentiles vnder the name of the Ephesians declaring how the Gentiles who in times past were straungers from the Commonwelth of God are made Citizens with the Saints and of Gods houshold all which is wrought by the crosse of Christ the vertue and power whereof is made knowne vnto men by the preaching of the Gospell Lastlie he ioineth héerewithall a conclusion with a notable enlargement All these things tend wholie héerevnto that the Ephesians might estéeme and thinke of the grace of the Gospell according to the worthinesse therof least they being made partakers of so heauenlie a mysterie should vnaduisedlie fall awaie from it againe ¶ THE EXPOSITION OF THE SEcond Chapter with the obseruation of doctrines therein conteined Verse 1. 2. 1 And you hath he quickened that vvere dead in trespasses and sinnes 2 Wherein in time past ye vvalked according to the course of this vvorld and after the Prince that ruleth in the aire euen the spirit that novv worketh in the children of disobedience And you when you were dead in the trespasses and sinnes wherein you walked according to the trade of this world after the Prince that ruleth in the aire euen the spirit which now worketh in the children of vnbeliefe ALthough the wordes of this speach or sentence stand out of order yet notwithstanding there is no disorder of matter Wherfore to the intent it maie be perfect and full the Nominatiue case and the Verbe must be fetcht out of the words which followe after this maner God the Father hath quickened you together with Christ when you were dead in sinnes Now let vs weie the sentence well In the ende of the former Chapter the Apostle calleth Christ The head of the Church and héere he placeth the Ephesians vnder Christ the head that they might aduisedlie coÌ„sider to how great dignitie glorie they are called by the gospel Now y t this passing great benefit might become more sweet to the Ephesians he setteth downe a comparison of a double state common to the Iewes and the Ephesians that is to saie the Gentiles The former state is of them both before their conuersion the latter after their conuersion Before their conuersion S. Paule auoucheth that they both were dead in trespasses sinnes After their conuersion hée saith that they were discharged from the guiltinesse of their sinnes and were quickened in Christ By Trespasses vnderstand the beginnings as it were of sinnes and by Sinnes the custome of sinning And that the Ephesians were dead in trespasses and sinnes before their conuersion he proueth by two reasons For hée sendeth them both to experience or proofe and also to the cause and Prince of all euill and mischiefe Experience would not suffer them to be ignorant how defiled and vncleane they were According to the course of the whole world béeing indéede plunged ouer head and eares in the bottomlesse pit of sinnes For According to the course of this world signifieth the trade fashion custome and vse of this worlde which delighteth in nothing else but in sinnes They are not said in this place To bee dead in trespasses and sinnes whose sinne iâ—â—â—ut out but they whom sinne hath wounded slaine as guiltie before the iudgement seat of God The Apostle speaketh of spiritual death which is a separation of Gods spirit grace from man From whence also y t death which we call the first death to wit the departing of the soule from the bodie and the second death which is death euerlasting doe procéede Let vs now sée what doctrine is ministred vnto vs out of this place First we learne héerehence that men destitute of Gods grace can doe nothing else but sinne in euerie thing that they take in hand Secondlie that Sathan hath full swaie in the children of vnbeliefe that is to saie in them which beléeue not the Gospell Thirdlie that the life and conuersation of men is a testimonie and witnesse by what spirit they are lead whether by the spirit of God or the spirit of the Diuell Fourthlie that such as beléeue in Christ are set frée from the tyrannie of Sathan that hée hath no power ouer them to egge them as hée list to this sinne and that There are two causes of sinnes noted héere to wit The course of this world and The Prince that ruleth in the aire But of these I will speake héereafter when I shall ioine vnto these other causes also as the words of the Apostle shall moue me to the end wée may haue all the causes of sinnes in the vnbeleeuers noted together and so with the greater diligence take héede of them Verse 3. 3 Among vhom vve also had our conuersation in time past in the lusts of our flesh in fulfilling the vvill of the flesh and of the minde and were by nature the children of vvrath as vvell as others Among whom likewise all wee were sometimes conuersant in the concupiscence of our flesh dooing the will of the flesh and of the minde and we were by nature the children of wrath as well as others THis is spoken by waie of application and serueth to this end that the Ephesians looking vpon the Iewes as vpon a paterne or example might hope well For séeing y e Apostle saith That the Iews were no lesse giuen to the lewd lusts of the flesh and vnto doing the will of their wicked thoughts whereby they became the children of wrath by the like corruption of nature which reigned in the rest than the Ephesians or other Gentiles and yet affirmeth that they were taken to grace and receiued into fauour it putteth the Ephesians in good hope comfort that they should be receiued into fauour also and be saued through the selfe same goodnesse of God Héerehence let vs learne the vse of such examples as the holie scripture commendeth vnto vs. For they to speake brieflie besides the doctrine which is to be gathered by them set before our eies Gods iudgement and his mercie that we might be instructed and taught hauing such godlie examples of them both in present view The lust of the flesh is that which springeth from the corruption and naughtinesse of the flesh that is of originall sinne For héere this word Flesh signifieth the whole man not yet renewed In the Flesh dwelleth Lust whereby man is egged to do those things which the flesh and the wicked thoughts of the same doe like The Apostle in this place séemeth to make two parts of a corrupt and naughtie nature to wit 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is to saie the flesh and the minde or the vnderstanding part By the first is meant that part of the minde which the Philosophers call 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the appetite or desire which is void of reason By the last that part which they name 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the reasonable part Wherevpon it commeth to passe that the whole man before the grace of regeneration is by nature that is to say not
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
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
our former life least the Lord in his furie most iustlie cast vs off and giue vs ouer into a reprobate minde till we growe past grace be vtterlie void of anie féeling of sorowe for our sinnes Let not the multitude of misliuing sinners moue vs let not lawlesnes be a cloke to couer our shame let not scaping scot frée when we haue done amisse deceiue vs. The punishment is not forgiuen or forgotten though for a time it be forborne and driuen off Let vs not therefore set light by Gods gentlenesse and long suffering dailie calling vs to amendement Verse 8. 8 For ye vvere once darknesse but are novv light in the Lord walke as children of light For ye were sometimes darknesse but are now light in the Lord as children of light so walke HE fetcheth the reason of hisexh ortation from a comparison of the Ephesians double estate to wit of that wherein they were before their conuersion and of this wherein they are now placed after their conuersion For it is méete that euerie one should answere in life manners the degrée and place wherein he is set and should also take héed that he staine not his estate with anie spot least through his owne follie and fault he fall from that dignitie whereto he was aduaunced both to his owne shame and reproch and also to the ruine and decaie of others which by their example are the worse The Apostle in this place calleth men that are blinded in their sinnes liue altogether disorderedlie villanouslie by the tearme of Darknesse such are all they manie or few which are not yet conuerted or turned by the Gospell Now this figure Metonymi◠hath in it great force as when we call a wicked man wickednesse it selfe The meaning therefore is this Before your conuersion O yée Ephesians what were ye Euen men made of the méere darknesse of ignorance and maliciousnesse so that there was not one mite of true and healthfull light remaining in you But now you are light walke therefore as children of light The word Light is attributed and giuen to the faithfull both bicause they are inlightened in themselues with true light and also bicause they giue more light and shine brighter than others insomuch that they doe euen reproue and finde fault with the life of the wicked that is to saie make the same more manifest This place is principallie to be marked which admonisheth vs that the thinking vpon the dignitie and worthinesse of Christians ought to be a pricke vnto them to stirre them vp to liue holilie and vnblameablie both that we should performe to God ward all due obedience and also drawe others forward by our example to godlinesse Besides that this place teacheth vs that such as professe themselues to be Christians and yet liue wickedlie deceiue themselues and laie themselues wide open to greater danger of damnation For they are not the Children of light that is to saie they are not inlightened with the true light vnlesse they defie and forsake the workes of darknesse Verse 9. For the fruit of the spirit is in all goodnesse and righteousnesse and truth For the fruit of the spirit is in all goodnesse righteousnesse truth THis Argument is drawne from the cause efficient We which beléeue are regenerate or new borne and indued with the spirit of Christ Now The fruit of the spirit is goodnesse righteousnesse and truth Therfore we must doe what we can by these to stand against maliciousnesse vnrighteousnesse lieng This verse must be read in a Parenthesis that the words which folowe maie agrée with the sentence going before Verses 10. 11. 10 Approuing that vvhich is pleasing to the Lord. 11 And haue no fellowship vvith the vnfruitfull workes of darknesse but euen reproue them rather Allowing that whereby the Lord is well pleased and haue nothing to doe or meddle not with vnfruitfull or vnprofitable workes but rather rebuke them THe Apostle declareth what it is To walke as children of light and he draweth the endeuours or studies of the children of light as it were to thrée heads For his will is first that we should search out and approue whatsoeuer is acceptable vnto God that is to saie whatsoeuer is commanded and set downe in his word For as the word of God alone instructeth and teacheth vs what pleaseth him and what displeaseth him so this word alone ought to be the rule of life vnto the godlie Secondlie the Apostle requireth vs Not to haue anie fellowship with the vnfruitfull that is to saie vnprofitable hurtfull works of darknesse to wit which procéed from the ignorance of the Gospell of Christ and which haue in them as their cause concupiscence ingendered such are the heathenish and horrible sinnes wherewith they that are ignoraunt of the Gospell defile and staine themselues Now we are said then to haue fellowship with heinous and great disordered sinnes both when we either make proofe anie manner of waie one or other that they please vs or when we ouerslip them with silence and that most of all if our calling otherwise séeme to charge vs that we ought openlie to professe our selues displeased with them Thirdlie that we should rebuke the workes of darknesse and that as well by our holie and honest life as also by liuelie voice springing from a certeine zeale of the glorie of God and thus must we chieflie doe if it stand with the order of our vocation and calling But if we maie not doe it in words yet notwithstanding wée must shewe one waie or other that these sinnes and offenses like vs not in anie case but altogether irke and loath vs. This place is to be marked For the Apostle doeth not comprise in a short Aphorisme the duties of the children of light to wit of Christians onelie but also disproueth and throweth vnder foote the vanitie of them that giue a gesse as the blinde man shootes his bolt that they doe their duties to the vttermost if they sinne not themselues in their owne person being neuer a whit carefull for others Moreouer the Apostle teacheth in this place that they also are out of the waie and twang vpon a wrong string who though they liue in blind Poperie thinke notwithstanding that it is enough to abhorre vngodlinesse and defie papisticall superstition in minde and thought supposing that to be present at the abhominable théeuish and heathenish deuotions of Papists for outward peace and quietnesse sake is nothing hurtfull For they which either by their presence séeme to allowe these trumperies although in minde they mislike them much yet notwithstanding they put the halter of wicked fellowshippe about their owne neckes And what doe they They vnderstand not that it makes no matter whether they doe it of blinde superstition or of craftie and close dissimulation seeing that by either euill as well this 〈◊〉 that men make a mocke of Gods holie religion and by their example partlie confirme and embolden the ignoraunce
profits sake but also bicause it is a seruice pleasing God when it issueth and commeth from true faith and loue The fift is that the errour of the olde heretikes is héere ouerthrowne who estéemed and tooke marriage for a prophane and vnholie thing and after a sort vnworthie for Christians But the holie Ghost in this place is of a farre contrarie minde who compareth honest marriage to the coupling of Christ and his Church Heere let vs note well that saieng in the Epistle to the Hebrewes a saieng deseruing due memorie Honorabile inter omnes c Marriage is honourable among all and the bed vndefiled but whooremongers and adulterers God will iudge Verse 25. 25 Husbands loue your wiues euen as Christ loued the Church and gaue himselfe for it Husbandes loue your wiues euen as Christ loued the Church and gaue himselfe for the same THis is the second example or specialtie of the generaltie alreadie past and conteineth thrée thinges to wit the precept the cause or the reason and the manner of loue The precept is Husbandes loue your wiues The cause or reason is Euen as Christ loued the Church The manner is expressed by example And gaue himselfe for it Héerehence doth appeare the greatnesse of Christes loue If therefore husbandes will rule ouer their wiues after the example of Christ let them then learne and knowe that they are warned by his example to declare their loue by their déedes if occasion so require euen as Christ did whiles he sought and bought the life and saluation of his Church with his owne death Verses 26. 27. 26 That he might sanctifie it and cleanse it by the vvashing of vvater through the vvord 27 That he might make it vnto himselfe a glorious Church not hauing spot or wrinkle or anie such thing but that it should be holie and vvithout blame That he might make her holie cleansing her with the washing of water in the word that he might make her vnto himselfe a glorious Church not hauing blemish or wrinkle or anie such thing but that she should be holie and blamelesse THE Apostle hauing taken occasion by the example of Christ louing his Church and giuing himselfe for it maketh a fitte enteraunce into the commendation of the grace of Christ towardes his Church according to the order of such benefites as Christ of his méere grace bestowed vpon his Church For first of all hee loued the Church Secondlie for that loues sake he gaue himselfe for hir Thirdlie he sanctified his Church that is to saie he seuereth and taketh hir apart to himselfe and maketh hir holie vnto God through the forgiuenesse of finnes and the spirit of regeneration or new birth Fourthlie the Apostle addeth the manner how Christ sanctified his Church saieng Cleansing it by the washing of water throgh the word Fiftlie the end of the sanctification of the Church is set downe to wit That the Church might be faire beautifull without spot or wrinkle deckt and garnished with holinesse and vnblameablenesse But the fourth and the fift degrée doe néede a larger exposition For they conteine diuerse and manifold doctrines When the Apostle therefore saith Cleansing it by the washing of water through the word he most liuelie setteth foorth the force of the sacrament of Baptisme For if we shall as it were vnfolde and laie open these wordes we shall sée fiue thinges in Baptisme méete and worthie of marking The first is Christ cleansing vs. For to Christ alone this honour doth agrée and belong Who appeared to this end that he might destroie the works of the diuell and take awaie sinne Héereto serueth the saieng of S. Iohn Sanguis Iesu c. The bloud of Iesus Christ the sonne of God cleanseth vs from all sinne The second is The washing of water which is the outward signe of grace and the seale of our inward cleansing The third is the truth answering vnto the signe which is to be considered this is a secret cleansing of our soules and an inward washing awaie of our sinnes The fourth is The word that the force and vertue of Baptisme maie be vnderstoode by the worde of promise The fift is the analogie or proportion of the signe to the truth which analogie or proportion is diligentlie to be considered in euerie sacrament The signe is The washing of water the analogie or proportion is As water cleanseth the bodie without so the bloude of Christ washeth awaie the filth of sinne from the soule within This analogie or proportion the Apostle signifieth vnto vs under this word Cleansing These things throughlie considered and rightlie weighed it is easie to knowe in what accompt the sacraments of the Church ought to be For they are signes seales tokens whereby God offereth his grace and giueth euidence that he will indéed perfourme that which the outward things themselues do represent For the truth of the thing vnséene is alwaies ioined with the sacraments séene and so is the giuing it selfe which is throughlie done by the secret working of the holie ghost Not that the holie Ghost standeth in neede of anie outward helpe but there is consideration had of our weaknesse Out of these things it is easie to gather that a sacrament is rightlie defined in the new Testament to bée a signe séene and fealt ordeined euen of Christ himselfe to seale the word of grace and promise which is to be receiued by faith And although the wicked are neither washed with Baptisme nor nourished by the Lords supper yet notwithstanding the sacraments kéepe their force and vertue in respect of God because howsoeuer the vnthankfull will none of it Gods grace is offered vnto them neuerthelesse Furthermore the description of the Church which followeth doth not belong to outward shewe and fashion but to the inward cleannesse of the heart This is rightlie to be vnderstood because of them which denie that there is a Church where anie such are assembled as beare about with them anie manner of spot blemish or staine whatsoeuer To the boulstering vp of which errour of theirs they wrest this place of Saint Paule If saie they the Church haue no spot and no wrinkle if the Church be holie and without blame then shall not this assemblie where so manie misliuers are met together be the Church This errour is disprooued by the order of praieng which the Lord left vs for a paterne For we are bidden to praie thus Remitte nobis debita c. Forgiue vs our trespasses And in the Psalme it is said Pro iniquitate c. For the remission of sinnes euerie holie godlie one shall praie vnto thee If therefore all the holie ones commonlie called Saints haue néede to praie dailie for the remission of sinnes they shall not then be altogether frée from euerie spotte And Saint Iohn saith Si dixerimus c. If that we saie we haue no sinne we deceiue our selues and truth is not in vs. If we acknowledge