by custome and imitation but by necessitie of birth conception after the fall of our first parents the childe of wrath that is to saie by the iust iudgement of God angrie and displeased with him guiltie of euerlasting death through sinne For the childe of wrath is Passiuelie taken and not Actiuelie For he is not héere said to be the childe of wrath which is angrie but he which suffereth anger by desart and therefore is appointed vnto punishment Also before the childe of wilfulnesse and stubbornesse is Actiuelie taken for it signifieth one that is froward malicious disordered and a wrestler against the word of God and his will It is to be noted therfore that this word Filius Childe ioined with Genitiue cases of Nownes appellatiues is somtimes Actiuelie taken that is to saie signifies a man giuen to that propertie or qualitie which by the Genitiue case is expressed other sometimes againe it is Passiuelie taken that is to saie signifieth him that is made subiect to suffer that thing which the Genitiue case declareth In this place let vs first of all marke how miserable our state and condition is without Christ For we are carried a maine into all kinde of sin and wickednesse euen as the lust of the flesh moueth vs not onlie summoned but also tried found guiltie before Gods iudgement seate as offenders deseruing the wrath of God and eternall death Let this thinking vpon our euill case admonish vs how swéete the Lord is and how comfortable his word who by his grace deliuereth vs out of these daungers and remoueth vs into his glorious kingdome Besides that we haue said by this and the former part we maie gather the causes of sinnes bearing full swaie in the world which kéepe order in following one another The first is the flesh it selfe Now this word Flesh is diuerslie taken in the Scripture For sometimes it hath a proper and sometimes againe a figuratiue or borrowed meaning When it is properlie taken it signifieth the fleshie substance of liuing creatures as when Saint Paule saith thus Non omnis caro eadem c. All flesh is not the same flesh but there is one flesh of men and another flesh of beasts and another of fishes and another of birdes It is figuratiuelie taken also sometimes by the figure Synecdoche and signifieth the whole man as in that place of Saint Paule Vt non c. That all flesh maie not boast that is to saie man or anie other liuing creature as in that place also of Genesis Finis c. An ende of all flesh is come before me Sometimes by the figure Metaphora for as the flesh doeth properlie signifie a thing sensible which maie be fealt and séene so Metaphoricallie it signifieth the outward shewe or appearaunce of things as in that place where it is said Vos iudicatis c. Ye iudge after the flesh Sometimes by the figure Metalepsis for bicause the flesh is soft it is otherwhiles taken for soft and set against hardnesse as in that saieng of the Lord Auferam c. I will take from their flesh their stonie heart and I will giue them a fleshie heart that is to saie a soft heart not resisting God but beléeuing in the word of God Sometimes by the figure Metonymia for something to him belonging and that diuerslie otherwhiles for the iudgement of reason as in that saieng Caro sanguis c. Flesh and bloud hath not opened this vnto thee that is to saie by the iudgement of reason thou perceiuest not that I am the Sonne of God and the true Messias Sometimes for the beginning of mans corrupt nature that is to saie for originall sinne as in Saint Paules Epistles euerie where maie be séene 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is to saie The wisedome of the flesh is death Againe Si secundum c. If ye liue after the flesh ye shall die And in that speach of the Lord Quod natum est c. That which is borne of the flesh is flesh And in this sense is the word Flesh taken when we make it the first cause of sinnes reigning and ruling among men Against this is set as it were flat contrarie the spirit of the new borne that is to saie a motion or working which the holie spirit stirreth vp in the hearts of the beleeuers which is the first cause of godlie purposes and exercises in men The second cause of sinnes swaieng in such sort is the lust of the flesh whereby the flesh or originall sinne is made lustie effectuall to bring foorth verie ill fruits The force of this lust all men féele trie in themselues Against this is set as flat contrarie the lust of the spirit which hath place onelie in the godlie and in such as haue chaunged their copie by repentaunce and this is the second cause of godlie purposes and exercises in the good The third cause of trespasses and sinnes is the vnderstanding or as Saint Paule saith 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is the minde when the minde or vnderstanding being attainted raised vp of lust beginneth to talke and reason with it selfe of those things wherevnto the lust moueth and pricketh it Against this is set as flat contrarie the vnderstanding of the spirit The fourth cause of sinnes and offenses is the will of the flesh and thoughts of the same as Saint Paule saith And although the will sometimes replieth vpon the reasoning of the flesh yet notwithstanding in them that are not new borne it is violentlie caried away yea verie often with the force of the flesh euen as a Pinnisse or small Barke is with contrarie windes and weather though the mariners doe what they can for the safegard of the same Héereto serueth the saieng of Medea Laudo â—â—â—liora c. The better I allow as true But yet the worst I will ensue Against this will of the flesh and the thoughts of the same is set as flat contrarie the will of the spirit commanding things which the flesh can in no wise awaie with and this is the fourth cause of godlie purposes and actions in the good The fift cause of sinnes is as Saint Paule saith 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The common course of this world that is to saie the peruerse and froward fashions of this world infinite offenses dailie giuen and examples of most mischieuous déedes without number This euill custome of the world is a kinde of fodder sustenaunce of sinne wherewith manie among them that were minded to feare God being fedde fat ware wilde and kicke vp the heele against him Héerehence springeth this that the euill manners of parents is ths euill bringing vp of their children For whiles men doe amisse and liue after the manner of the multitude they excuse themselues by example as they in olde time did who setting good Noe at naught were paid home at length féeling in the floud due punishment for
their disobedience Against this froward and wilfull wicked world maie be set as flat contrarie as well the examples of holie Angels and other Gods good creatures in heauen as also of Saints and holie people which estéemed nothing more pleasant nothing more precious and nothing better in their life than to be obedient vnto God by faith The sixt cause of sins ouerrunning the world is The Prince that ruleth in the aire that is to saie the Diuell For he as the holie historie beareth witnesse of traiterous Iudas entreth into mens hearts and pulleth them forward into diuers sinnes and offenses that they should not be saued Against him as flat contrarie maie be set the Prince that ruleth in the Church Christ Iesus who giueth his holie spirit to them that aske it And he is the first and chiefest author yea the cause of causes of all godlie purposes and exercises whatsoeuer in them that are turned and become new creatures Hetherto we haue shewed what be the causes of trespasses and sinnes ouerspreading the world against all which the onelie souereigne remedie is Faith in Iesus Christ This is the victorie which ouercommeth the world euen your faith In this are conteined the causes of doing good déedes which causes I haue alreadie rehearsed in this is Christ the conquerour of the kingdome of darkenesse possessed in this we are made new men and regenerated by this a new spirit wherewith we withstand the flesh is obteined finallie by this the whole bodie of sinne is striken dead and mortified Verses 4. 5. 6. 7. 4 But God vvhich is rich in mercie through his great loue vvherevvith he loued vs 5 Euen vvhen vve vvere dead by sinnes hath quickened vs together in Christ by vvhose grace ye are saued 6 And hath raised vs vp together made vs sit together in the heauenlie places in Christ Iesus 7 That he might shew in the ages to come the exceeding riches of his grace through his kindnesse tovvards vs in Christ Iesus But God which is rich in mercie for the great loue sake wherewith he loued vs euen when we were dead by sinne hath quickened vs together with Christ For by grace are ye saued and hath made vs sit together in heauenlie things in Christ Iesus that he might shew in times to come the abundant riches of his grace in kindenesse to vs ward in Christ Iesu THis is an amplification or enlargement and an Antithesis or opposition whereby the common state of the Iewes and Gentiles vnder grace is declared Before the Apostle spake seuerallie of them both now he comprehendeth and putteth them both together that he might shew the equall condition and state of them both The summe of the sentence is this As God made the Iewes partakers of heauenlie glorie euen thorough his méere grace goodnesse so did he also the Gentiles But the Apostle to the ende he might enlarge his speach amplifieth the same according to his manner by the place of causes and effects rehearsing the selfe same things here which he spake in the first Chapter touching this mysterie For in the first place he setteth downe the principall ground or chiefe cause of our restitution and recouerie to wit the méere mercie of God wherewith he loued vs in Christ After that he maketh mention of the fruites of this mercie which is of thrée sorts namelie of life of resurrection and of heauenlie grace in Christ For the life of Christ his resurrection and his sitting in heauenlie places is a certeine assurance a pledge and merit of our life our resurrection and heauenlie grace For seeing we are the members of Christ we shall be partakers of the same happinesse and glorie with our head And as the Apostle maketh Christ the meane by whom these so great benefits are conueied vnto vs so he maketh the declaring of Gods grace towards men the end of these benefits giuen and bestowed vpon vs. Neither is this a declaring of Gods temporall goodnesse but an vnspeakable token and signe of his perpetuall goodnesse For that which Christ once did that remaineth for euer as an assured warrant of Gods goodnesse towards vs. Now touching that which is inclosed in a Parenthesis By grace ye are saued it is indéed a verie short saieng howbeit the same conteineth the whole summe and cause of all Gods good graces powred vpon vs through Christ the benefit it selfe is Saluation the cause is Grace that is the honour of God which is grounded in Christ and from him conueied vnto vs as from the head to the members Héere againe is commended vnto vs a generall doctrine of the Church of God to wit that vnto God alone for Christ his sonnes sake our redemption is to be ascribed By which doctrine their vanitie is disproued who referre the benefit of our saluation to mens workes merits either going before or following after or ioined with iustification But this doctrine is treated vpon more at large in the point or discourse following and it is amplified by it owne proper causes vnproper causes put apart Verses 8. 9. 10 8 For by grace are ye saued through faith and that not of your selues it is the gift of God 9 Not of vvorkes least anie man should boast himselfe 10 For we are his vvorkemanship created in Christ Iesus vnto good workes that vve should vvalke in them By grace are ye saued through faith and this is not of your selues it is the gift of God not of workes least anie man should boast For we are his workemanship created in Christ Iesus vnto good workes which God ordein'd or prepared before that we should walke in them HEere the Apostle gathereth as it were into one Aphorisme the whole matter which hetherto he hath handeled to the ende it maie the better be séene and that the circumstances and causes also being placed together might the easier be borne in remembraunce and vnderstood First therefore he setteth downe Grace whereby God taketh vs againe vnto him of his meere mercie for Christs sake who is the matter of our saluation The effect of this grace he maketh to be Saluation that is our iustification and our glorification He addeth the instrument whereby the same is receiued euen Faith For by faith we receiue the promise of saluation which the Gospell doth present and offer vnto vs. But bicause false Apostles sworne enimies to grace haue for the most part attributed the benefit of saluation to the works of men the Apostle disproueth them taking his reason from the contrarie cause Saluation saith he is the gift of God Ergo it is not of workes For these two can agrée in no case To haue somwhat of frée gift and To obteine the same by desart of workes This is auouched by S. Paule saieng Si ex gratia c. If it be of grace it is no more of workes or else were grace no more grace but if it be of workes it is no more
the similitude in this manner As breath and life descending or comming downe from the braine by and through the sinewes veines and artires bringeth féeling and liuelinesse vnto all the members according to the proportion of euerie one in his kinde euen so Christ giueth vnto vs who are his members his gifts and that not at happe hazard or rashlie but according to the measure of euerie member that is to saie as euerie member is able to receiue and take and thus he maketh the whole bodie to be builded vp and growe together into him This point of doctrine deliuered vnto vs by Saint Paule offereth vnto vs manifold lessons for our learning For first of all we haue to gather héerehence that all and euerie of them are out of the Church how manie soeuer which submit not themselues vnto Christ in the true knowledge of Christ and in faith and which setting light by loue are at daggers drawing one with another so excéeding great is their hatred betwéene themselues Furthermore a true and euident description of the Church maie heerehence be taken that it is An assemble of such as beleeue in the Gospell who cleaue so close vnto Christ their head and are so knit and ioined together betweene themselues according to the measure of euerie ones faith according to the diuersitie of the giftes of the holie Ghost according to the condition of callings that they all euerie of them liue and are lead by one and the selfe same spirit and that they succour and maintaine one another in mutuall goodwill charitie and loue Moreouer this place also sheweth vs the trimme handsome and neate order of Christes Church For such is the order of the Church as of the members of one and the same bodie vnder one and the same head Againe this present place teacheth vs what manner of like-suffering consent or agréement there ought to be among Christians one with another For as in one bodie when one member is pained and suffereth the rest of the members all and euerie of them are partakers of that paine and suffer therewithall euen so Christians who are members of the same bodie ought to be like minded one towards another that as well in aduersitie as in prosperitie one should take part with another To this serueth the precept of S. Paule Gaudete c. Reioice with them that reioice weepe with them that weepe Finallie and lastlie we must marke that the Apostle placeth The edification of the bodie of Christ chiefelie in loue For by loue the knowledge of Christ is made fruitfull and faith effectuall yea both of them are made more notable and excellent For where loue is not there doubtlesse the knowledge of Christ is but small and slender as for faith it is so little that there is neuer a whit For according to the measure of faith loue is more or lesse Verses 17. 18. 19. 17 This I saie therefore and testifie in the Lord that yee henceforth vvalke not as other Gentiles vvalke in the vanitie of their minde 18 Hauing their cogitation darkened and beeing straungers from the life of God thorough the ignorance that is in them bicause of the hardnesse of their heart 19 Which being past feeling haue giuen themsselues vnto wantonnesse to vvorke all vncleannesse euen vvith greedinesse This I saie therefore and testifie in the Lorde that yee walke no more as the rest of the Gentiles walk in vanitie of their minde blinded in their vnderstanding beeing straungers from the life of God through the ignorance which is in them bicause of the hardnes of their hearts which being past repentance or sorow haue giuen themselues vnto wantonnesse to commit all kinde of vncleannesse with greedinesse THe Apostle vpon a generall sentence or clause frameth particular exhortations First his admonition is to all teaching vs from what kinde of manners wée should absteine to wit from the maners of the Gentiles which he confirmeth from contrarie causes and first from the beginnings of actions or causes The beginnings of actions in the vnholie heathenish Gentiles he maketh to be of thrée sorts to wit The vanitie of their mind the darknesse or blindnes of their vnderstanding the hardnesse of their heart The Minde is that which the Philosophers call 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to wit when a man by the light of reason discerneth perceiueth and iudgeth of things honest and dishonest but the Apostle auoucheth that this Minde was vaine Cogitation or vnderstanding which in Gréeke is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is that naturall abilitie whereby we deuise determine remember reason and gather somewhat by and out of those things which our minde quietlie séeth and perceiueth without debating or reasoning but the Apostle saith that this vnderstanding was darkened or blinded wherby it came to passe that the Gentiles béeing ignorant of God became estraunged From the life of God Now The life of God in this place is that wherby God liueth within in the heart and vpon the which all abilitie and desire to doe anie good dependeth Vnder the word Heart the Apostle compriseth all the lusts and appetites attributing Hardnesse vnto them whereof it commeth that men are not touched with anie sparkle of the feare of God but rather runne headlong whether so euer their lewd lustes filthie affections carrie or driue them These are the beginnings and causes of morall actions or behauiours touching religion in the Gentiles which as yet are not turned vnto God But that these things maie somewhat the more plainlie bée perceiued we will inlarge and lighten the same by examples The Minde of man séeth that there is a God and iudgeth that he is to be worshipped which iudgement although it be true yet notwithstanding it is héere accused of vanitie by the Apostle and good reason whie euen because it vanisheth to nothing and by the corruption and naughtinesse of nature is choked and strangled before the matter commeth to action practise For when the Vnderstanding reasoneth out of this beginning principle or ground yet straieth from the true God from the right waie of worshipping him the Minde in deed séeth that there is both a God and that he also is to be worshipped but the Vnderstanding in the Babylonians reasoneth that Bel in the Aegyptians that Apis so in other nations other idols are to be worshipped that one while by oblations of men an other while by other rites and ceremonies the méere deuises of men And this is that which Saint Paule speaketh of saieng that The Gentiles turned the truth of God into a lie and worshipped and serued the creature forsaking the Creator Furthermore the Apostle addeth the fit fruites of such causes namelie Ignorance of God estraunging from the life of God and hardnesse of heart which is senslesse blockishnesse or numnesse not suffering them to féele the greatnesse and gréeuousnesse of their sinnes but to growe past all remorse of conscience or repentance
so that they ceasse vtterlie and altogether leaue off to bée sorrie for their sinnes A certaine inclination to all Wantonnesse followeth this senslesse duinesse or blockishnesse yea rather a certaine vnbrideled desire to sinne which the Apostle tearmeth heere by the name of Wantonnesse This gréedie lust bursteth out into all kinde of villanies and abhominable misbehauiours which are héere noted vnder the word Vncleanesse all which are increased made more by Greedinesse the vtter aduersarie to contentation or temperance vntill it throwe a man downe headlong into the bottomlesse gulfe of damnation For 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is an vnmeasurable lust or desire which hauing neuer inough is alwais séeking to haue more In this place is first to be marked what a wretched creature man is without the grace of regeneration or new birth after the fall of our first parents to wit Vaine of mind blind of vnderstanding hard in hart wherby we may easilie perceiue what manner of frée will that is which the Sophisters Schoolmen haue in such count so highlie praise euen in such as are not regenerate or new borne If therefore according to the doctrine of S. Paule our intents our procéedings and our verie dooings are faultie and sinfull what sounde thing is remaining Tell mée that And although the Apostle doth not take from man his naturall abilities yet notwithstanding hée proueth that they were corrupt after his fall Moreouer we haue héere to marke that Saint Paule speaketh not of actions naturall or ciuill which are ruled gouerned by the mouing and gesture of the bodie For in these remaineth some libertie in such as are not yet regenerate or borne a new but he speaketh onelie of the actions which concerne Gods worship and seruice of which actions there are thrée causes The first is the word which instructeth the minde and frameth the iudgment The second is the holie Ghost which is effectuall in the word to the inlightening of the minde and the inclination or bending of the will The third is the will of man resting in the worde and giuing place to the holie Ghost of whom it is both instructed and moued Verses 20. 21. 20 But ye haue not so learned Christ 21 If so be ye haue heard him and haue bene taught by him as the truth is in Iesu But ye haue not so learned Christ if so bee that yee haue heard of him and are taught in him euen as the truth is in Iesus THe Apostle sheweth the cause whie the Ephesians ought not as other hethernish Gentiles doe to liue in the ignorance of the Gospell of Christ to wit bicause they haue learned Christ For as a little before he rehearsed the causes of manie fowle sinnes in the Gentiles which causes are these namelie The vanitie of their minde the blindnesse of their vnderstanding and the hardnesse of their heart so in this place he setteth flatlie against all these the knowledge of Christ aloue and further auoucheth that the same is the cause of leading a godlie and an honest life This knowledge therefore of Christ ought to bréed in vs an other manner of liuing than is in the Gentiles which are not yet to this daie turned vnto God by and through the preaching of the Gospell For this effectuall forceable knowledge of Christ what doth it Forsooth it reformeth the minde it inlighteneth the vnderstanding and if softeneth the heart to be short it reneweth the whole man by the spirit of God that now he beginneth to liue The life of God And this is that which the Apostle saith As the truth is in Iesus that is to saie the true waie to liue well set foorth vnto vs in an excellent and notable example For in Christ appeared no kinde of marke or token of the olde man because he bare the verie image of the Father and béeing full of the holie Ghost obeied his Father in all things The word Truth therefore doth signifie not onelie the assent of trueth but also the action which followeth the assent by the figure Synecdoche much vsed in Hebrew This place therefore is diligentlie to be marked which teacheth that the knowledge of Christ or of the Gospell is but vaine vnlesse wée haue ioined therewithall such manners as are worthie of Christ and the Gospell For the knowledge of the Gospell standeth not vpon a naked contemplation or gazing at things not in idle disputations c but in the single knoweledge of Christ in faith and in harmelessenesse of life or as Saint Paule saith else-where 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is to saie In knowledge and vnderstanding Verses 22. 23. 24. 22 That is that ye cast off concerning the conuersation in time past the olde man which is corrupt through the deceiuable lusts 23 And be renevved in the spirit of your minde 24 And put on the nevv man vvhich after God is created in righteousnesse and true holinesse That ye should cast off or laie 〈◊〉 from you after the former conuersation the olde man which is corrupt thorough the concupiscenses of error and should be renewed in the spirit of your minde and put on the new man which after God is shaped in righteousnesse and holinesse of truth THe Apostle declareth in a short rehearsall but yet full and pithie what it is to haue learned Christ trulie what truth is in Iesus and what manner of life the life of a Christian ought to bée Of this rehearsall there are thrée partes to wit To put off the olde man to be renewed in the spirit and to put on the new man The first part therefore is the putting off of the olde man The Olde man signifieth not the substance but the qualitie namelie vice and corruption all custome of sinning according to the conuersation of old This custome of sinning S. Paule would haue all Christians to put off that the rule and gouernement of the spirit might be effectuall and full of which thing he sheweth the cause Which is corrupt through the concupiscences of errour that is to saie whome deceiuable lustes do corrupt whiles they drawe men into corruption and destruction Whosoeuer therefore desireth to escape destruction and vtter vndooing let him put off the Olde man Now the Olde man is then said to be put off when the bodie of sinne is weakened and brought vnder that wée should serue sinne no more For so the Apostle expoundeth his owne words saieng Hoc scientes c. Knowing this that our old man is crucified with him that the bodie of sin might be destroied that henceforth we should not serue sinne In this speach of Saint Paule the word Crucified must be considered For by that is signified the efficacie and working of Christs crosse and this death in vs to the crucifieng and mortifieng of the Olde man To this serueth the exhortation of the Apostle Neigitur c. Let not sinne therefore reigne in your mortall bodie that ye should obeie it in the lustes
their number which acknowledge reuerence M. Mart. Luther M. Philip Melancthon their schoolemaisters For out of the riuers which they fetcht from the fountaines of Israel I confesse my selfe to haue drawne that which I set abroch and teach in this Vniuersitie of Coppenhagen as a minister of the Gospell of God and according to the order of my calling I despise no man I thinke not better of mine owne opinions than of other mens iudgements but I yeeld and submit my selfe to the Catholike Church of God as my iudge which Church I deâ—â—â—re to be not the Fathers and Mothers of Neptune counsell but those that iâ—boare Augusta confession that is to saie all such as holde the Creeds sound vncorrupt in what place so euer they be scattered I condemne no man if he disagree from mee so that he ouerthrowe not the foundation that is to saie the Créeds I acknowledge the weaknesse of vs all which I both bewaile beséech God to set to his owne hand to the building Nisi enim Dominus c. For except the Lord build the house they labour in vaine that build it I allow euerie ones endeuour that bestowe anie paines at all toward the building of Gods Church in whose number although I graunt my selfe to be the verie least yet notwithstanding I am of this minde that the talent which God hath giuen me must not lie hid vnoccupied And because it is not my séeking to serue the hearers present onelie but those that are absent also yea the whole Church of Christ I haue put some of mine owne writings to the presse caused them to bée printed sent them abroad With like aduisement also I haue published these my notes vpon the Epistle of S. Paule to the Ephesians beeing willing to haue them come abroad vnder your name Right worshipfull that some token of my thankfulnesse to you wards maie be séene whom it hath pleased not onelie to stand my good sincere friend all the time that you tarried in this realme but also to vouchsafe the bestowing of verie manie benefits vpon me as for those great benefits good deeds which you haue done to our Vniuersitie to euerie student of the same I let them passe vnspoken For I know your worship is of their number which had rather do good God beholding it than to be praised of men and to hunt after vaine glorie at their mouth For they that doe so 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 receiue their reward For they are hirelings which serue for hire and not the children of God which doe God seruice of their owne accord Well maie your worship fare and I praie you take in good part the gift that I send fauourablie iudgeing of the same according to your manner and if anie thing mislike you let me haue vnderstanding thereof For your iudgement ruleth me much Once againe I wish you well to fare with that right honest Gentlewoman mistresse Anne your wife who as I heare saie hath increased your houshold with a yong babe God grant that it maie turne to his glorie and to yours and the mothers ioie and comfort I praie you haue me commended to M. Tyco your Bishop M. Vessele your Chaunter M. Balthasar your Archdeacon M. Magnus your diuinitie reader M. Iohn Spandemager who hath taken great paines these thirtie yeares and more in the Lords vineyard and all my other brethren my fellowe labourers From Coppenhagen these Calends of Nouember 1564. ¶ THE PRINCIPALL POINTES OF this booke alphabeticallie dravvne into a Table vvhereby the Reader maie soone see vvhat doctrines are heerein handled A. Actions ACtions naturall and ciuill and how they are gouerned 132. Actions concerning Gods worshippe and seruice with the three causes of the same 152. Adoption Adoption and the compelling cause thereof 20. Adoption and the end of the same 20. Adoption applied vnto vs by faith 19. Aduancement Aduancement and what wee must doe beeing aduanced 88. Anarchie Anarchie of the Anabaptists and Libertines ouerthrowne 215. Anger Anger praise worthie and commendable allowed 157. Anger and of sundrie parts or iointes of the same 161. Anger and that the godlie are not free from it 157. Anger and what is the stint of the same 157. Anger draweth vnto it some other sinne 157. 158. Anger and of Pythagoras posie applied therevnto 158. Anger and of the daunger which insueth the same 158. Apostles Apostles when what they were 136 Apostles a degree of men and to what end ordeined 136. 137. Apostles and when they ceassed 137. Aristocracie Aristocracie what it is and a figure or paterne of the same 197. Ascension Ascension of Christ and whie hee ascended 133. Ascension of Christ aboue all heauens and whie it was 135. Ascension of Christ and of the double fruit of the same 132. 133. Ascension of Christ and the fruits of the same 46. Ascension of Christ was visible 44. Ascension of Christ how it should be vnderstood 45. Astrologie Astrologie naturall allowed and commended 206. 209. Astrologie iudiciall disanulled and condemned 206. 208. B. Banketting Banketting and what kinde of banketting is commendable 182. Banketting beneficiall and how 182. 183 Baptisme Baptisme onelie literall in manie 69. Baptisme the seale of Gods promise 69. Baptisme and of such as brag thereof not liuing thereafter 192. Baptisme and in what cases it is profitable 192. Baptisme and of the force of that most holie Sacrament 188. Baptisme and of fiue things therein to be marked 188. 189. Baptisme and to what end wee are washed therewith 191. Baptisme but one and what is the benefite thereof 130. Baptisme and whereof it is a witnesse 27. Blessing Blessing and the diuers signification of the same 12. Blessing of the Priest the blessing of God 12. 13. Blessing and who is the authour of the same 13. Blessing powred vpon man 13. Blessing of spirituall grace and the effects of the same 13. Blessing spirituall and where it is to be sought 13. Blessing spirituall and the foundation of the same 14. C. Calling Calling by the Gospell vniuersall 25. Calling by the Gospel conditional 25. Children Children and how they shuld be trained and brought vp 211. Children and how they were vsed in the citie of Athens 212. 213. Children of God and why he taketh them out of this life c. 203. Children put in mind of two very great things touching their dutie 200. Children and of their obedience to their parentes 200. Children must stand in awe of their parents and why 200. Children must learne and studie the Scriptures 213. Children vngratious and why they liue so long 203. Christ Christ and how we growe more and more in him 145. Christ the head of the Church foure maner of waies 50. 145. 146. Christ borne a man why 35. Christ our copartener 35. Christ equall and consubstantial with his Father 35. Christ and his prerogatiue or souereigntie 48. Christ the head of the church for two causes 185. Christ filleth all in all
third vse therof 70. 71. Predestination the condition therevnto annexed 56. 57. Predestination and in whom it is ratified 57. 38. Predestination declared by definition what it is 58. Predestination and the opposite or contrarie therevnto 58. Pride Pride the bridling of the same 128. Prince Prince of the aire who 81. Prince that ruleth in the Church who 81. Principalitie Principalitie and what it signifieth 46. 47. Principalitie of Christ set foorth 47. Promise Promise of grace and who the are children of the same 62. Promise of God sealed with Baptisme 69. Promise of long life conditionall 203. Promise of long life to obedient children impugned 202. 203. Promise of grace stretcheth vnto all 60. 61. Promise of grace freelie giuen 61. 62. Promise of grace and who take holde therevpon 62. Promise of two sortes in the lawe of God 203. Promises Promises of long life against the doctrine of destrinie 204. 205. Promises of God to what kinde of men they are applied 216. 217. Promotions Promotions not receiued in the Apostles time 138. Promotions in the ecclesiasticall state whie they were ordeined 139. Prophets Prophets of whome there were two orders 137. Prophets of the olde testament who 137. Prophets of the new testament who 137. Psalmes Psalmes what they are and the vse of them 181. 182. R. Rebuke Rebuke and by what kinde of rebukes men come to the knowledge of themselues 174. Rebuke and of the fruit which proceedeth from the same 176. Rebuke and how the light rebuketh all things 176. Reconciliation Reconciliation by the bloud of Christ 88. Reconciliation and of the instrumentall cause of the same 94. Reconciliation of two sorts made by the crosse of Christ 93. Reconciliation and the foundation of the same 92. Reconciliation and the manner how it was made 92. Redemption Redemption and the manner thereof 31. Redemption and to whom it is to be ascribed 83 Redemption and what shall be the price of the same 178. 179. Redemption and whereto the whole benefit of the same serueth 120. Redemption and by whome it is wrought 21. Regeneration Regeneration or newnesse of life ascribed to Christs resurrection 44. Regeneration what a wretched creature man is without the same 151. Reioising Reioising of two sorts and what they be 180. Reioising spirituall commended 180. Reioising of the godlie and wherein it doth consist 182. Religion Religion and the chiefe groundes of the same 85. 86. Religion and of such as make a mocke of the same c. 174. Religion that the knowledge thereof is necessarie euen for children 213. Remission of sinnes Remission of sinnes a fruit of Christs resurrection 42. Reprobation Reprobation the opposite or contrarie to predestination 58. Reprobation the cause of the same 58. Repentance Repentance and what fauour it obteineth 204. 205. Repentant Repentant and a comfortable promise of God made to such 168. 169. Respect of persons Respect of persons none in God 63. Respect of persons and where it taketh place 63. Respect of persons none at all in the kingdome of Christ 109. Respect of persons none at all in God 93. 94. Respect of persons before men but not before God 219. 220 Resurrection Resurrection of Christ and the fruits thereof 42. 43. 44. Resurrection of Christ and what we ought to thinke thereof 41. Resurrection of Christ and the definition of the same 41. Resurrection of Christ and what promise it fulfilled 41. Reuengment Reuengment and of the brideling of the same 128. Right-hand Right-hand of the Father what it betokeneth 45. Right-hand of the Father the place of blessednesse c. 45. Righteousnesse Righteousnesse of Christ imputed vnto vs. 31. Righteousnesse the defence of the minde against the diuell 229. Righteousnesse the brest plate of a Christian souldier 229. Righteousnesse and what kinde of righteousnesse is required of vs. 155. 156. Righteousnesse is referred to the second table 155. Rule Rule of Christ not temporall but eternall 48. Rule of Christ perteineth and stretcheth euen to his enimies 48. 49. Rule of Christ whereby he gouerneth his Church 49. S. Sacrament Sacrament and a definition of the same 189. Sacrament and mysterie differ not 196. Sacraments Sacraments of the Church in what estimation they should be 189. Sacraments and to what end they were ordeined 195. Sacraments keepe their force notwithstanding the wickednesse of the receiuers 189. Saluation Saluation a benefit proceeding from grace 83. Saluation standeth not vpon faith and works together 86. Saluation is not of works 84. 85. Saluation standeth vpon the purpose of God 54. Saluation and why Christ is called the foundation of the same 96. 97. Saluation indifferentlie offered vnto all 29. Saluation and the principle of the same 15. Saluation of man conditionall 16. 17. Saluation and of the first cause and matter of the same 112. Saints Saints and who are such 10. Saints and of their gathering together what it meaneth 141. Saints are faithfull 9. Saints and how they are so made 9. Saints and by what meanes they are gathered together 141. Sanctification Sanctification the next or neerest end of saluation 85. Seruants Seruants and notable comfortes for them in their hard calling 215. Seruants charge and duetie to their maisters 214. Seruants and what is required at their hands 214. Seruants and how farre foorth they should obeie their maisters 214. Seruants must haue an eie to the promise of God c. 216. Seruice Seruice of Princes to their subiects 183. Seruice and in whome a readie will is to doe it 183. Seruice of faith and submission what it is 183 Sinnes Sinnes and who are said to be dead therein 75. Sinnes and that such as are blinded therein are darknesse 171. Sinnes and the iudgement of God vpon the olde world for the same 170. 171. Sinnes and the sixe causes of the same 78. 79. 80. 81. Sinnes and the two causes of the same 76. Sinnes and trespasses how they differ 75. Sinnes and the sundrie causes of them 152. Sinnes and when we are said to haue fellowship with them 173. 174. Sinnes and of absteining from them 179. Sinnes and against such as would excuse them 169. 170. Sinnes and a comfort for such as grone vnder the burden of them 191. Sitting Sitting of Christ at the right hand of his Father how it is to be vnderstood 45. Sitting of Christ at his fathers right hand and the fruits thereof 46. Sitting of Christ at the right hand of God what it meaneth 46. Songs Songs whereto they belong 182. Songs that are wanton and light condemned 182. Songs and what kinde of songs are required of Christians 182. Sots Sots and who they bee that deserue to be so called 181. Souldier Souldier Christian furnished and brought to his Captaine 233. Souldier Christian must be constant and valiant 228. Souldier Christian and with what weapons he must fight 223. 224. 225. 226. 227. 228. 229. 230. Soule Soule our inward man and in what sort 117. 118. Spirit Spirit of Christ the effects
the blessed hope appearing of the glorie of the mightie God and of our Sauiour Iesus Christ These and such like saiengs let vs set against all sophistrie nothing regarding the fowle language of sophisters albeit they miscall vs at their pleasure tearming vs fooles dolts blockheads asses and otherwise as they list Let Christ alone be our wisedome who as we know well inough hated all sophistrie 5. 6. 7. Verses 5 Who hath predestinate vs to bee adopted through Iesus Christ vnto himselfe according to the good pleasure of his vvil 6 To the praise of the glorie of his grace vvhervvith he hath made vs accepted in his beloued 7 By vvhom vve haue redemption through his bloud euen the forgiuenes of sinnes according to his rich grace VVho hath predestinate vs vnto the adoption of his children through Iesus Christ vnto himselfe according to the good plesure of his will to the praise of his glorie grace whereby he hath made vs acceptable in the beloued in whom we haue redemption by his bloud euen the remission of sinnes according to the riches of his grace THis is an exposition or rather a certeine notable excellent repetition of the last reason with greater weight of things words also a noting of circūstances For in this place y e Apostle fetcheth further beateth vpō that which before he had spoken heaping vp such things together as séemed to make the more for the plaine proofe of the matter Now that we may the better drawe out such treasure as is stored vp in this part and applie the same to our vse let vs lay it downe in points and let vs consider and examine euerie particular member by it selfe seuerallie and weight them throughlie and as they say to the proofe Of this part there are eight members which thus followe in order IN the first place he maketh mention of the verie foundation or principall cause of our spirituall blessing that is to say of our saluation namelie predestination wherby God had a foreknowledge of their saluation euen before the world was made which shuld beléeue in Iesus Christ For as our Lord Iesus Christ alone is the matter of our election so is he also of our predestination In the second place he setteth downe the forme or manner of predestination to wit 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is to say adoption whereby we are adopted into the sonnes which were before through sinne the sonnes of wrath This predestinate adoption is applied vnto vs by faith according to that saieng of the Apostle Potestatem dedit c. He hath giuen power to them that beleeue in him to be the sonnes of God Now seeing God by the preaching of the Gospell calleth all men vnto faith there is no doubt but Gods will is indéed that all men should be saued For farre be it from the mindes of the godlie to haue such a thought namelie that the heart of him which hath mercie differeth from the voice of him which calleth In the third place because it is come to passe through the sinne of our first parents and by our owne default that we are estraunged from God and put backe a farre off from Gods houshold the Apostle sheweth a meane whereby we are ioined to God againe receiued into his housholde and adopted for his sonnes This remedie or meane is Iesus Christ the onelie Mediatour of God and men who is apprehended and taken holde vpon by faith in the preaching of the Gospell wherein the holie Ghost is effectuall and mightie in working Héere all merites of men which make nothing for our saluation are manifestlie ouerthrowne and laid along likewise all prerogatiue and boasting of the flesh is héere confounded That he which glorieth might glorie in the Lord in whom we are both elect and predestinate In the fourth place he expresseth the compelling cause of this excellent grace and adoption namelie 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is to say the bountifull liberall and fatherlie affection or entier loue of our heauenlie father towards mankinde This good will and loue of God the Angels blaze abroad at the birth of Christ saieng Gloria c. Glorie to God on high in earth peace toward men good will The verie same hath our heauenlie Father himselfe testified from heauen Hic est c. This is my beloued sonne in whom I am well pleased that is to say in whom I am become bountifull and fauourable towards mankinde to worke his saluation Let vs therefore take héede that we séeke not the good pleasure and will of God towards vs elsewhere than in Iesus Christ alone because in him without all doubt we shall finde the same by faith In the fift place the last ende of our adoption is added which is thrise repeated in this Chapter to wit That the glorie of his grace might be praised For as our adoption is from God so must the same be referred to God that his goodnesse might be praised and magnified through Iesus Christ This end is not to be separated from the grace of adoption whereby manifestlie appeareth how necessarie new obedience is in them which are regenerate and borne againe by faith For héerein consisteth new obedience that we should glorifie God in our minde in our heart in our voice in our works and to be short in our whole life Let them therefore be ashamed of their follie which teach that the good works of Christians are not onely not necessarie but also hurtfull vnto men In the fift place he declareth from whence and out of what fountaine that fatherlie good will and grace of God towards vs doth flow when he saith Wherewith he hath made vs accepted in his beloued This beloued Iesus Christ is that fountaine out of which that exceeding great grace of God towards vs doth issue where vpon that falleth out iump which we noted before that none shall be partaker of this grace but they which lay hands vpon this beloued sonne of God by faith In the seuenth place some thing is said of redemption to wit That the beloued sonne of God hath redéemed vs by his bloud and washed away our sinnes that how many of vs so euer rest vpon him with a stedfast faith might appeare iust and righteous in the sight of God In the eight place the principall cause of our redemption wrought by Iesus Christ is touched where it is said According to the riches of his grace that is to say according to the euerlasting vnspeakable grace of God whereby he would that his beloued sonne should be made a cleansing sacrifice for the sinnes of men that the iustice of God by that meanes might be satisfied and that place might be left for his mercie The riches of his grace doe signifie after the Hebrew phrase Gods vnmeasurable bottomlesse and euerlasting grace as I said euen now which manner of speach the Apostle vseth vpon especiall reason and singular purpose Let vs therefore consider
doe euill in my sight and heare not my voice I will repent of the good that I thought to do for them XIIII Héereby plainlie appeareth that Gods predestination is ratified confirmed by in Christ and that therefore it requireth at our hands the condition of faith whereby wée are graffed into Christ and so numbered among the chosen XV. Vpon the things which we haue hetherto spoken let vs make this definition of Predestination Predestination is the ordinance of God whereby he hath appointed by and in Christ before the foundation of the world was laide according to his good pleasure and the counsell or purpose of his will all such to life euerlasting as should beleeue in Christ their redeemer that they might be holie and blamelesse before him that they might magnifie the praise of the glorie of his grace for euer euer world without end The opposite or contrarie to Predestination is Reprobation whereby so manie as care not for beléeuing in Christ so manie as continue not in the faith of Christ to their liues end are cut off from grace banished from euerlasting life and like bondslaues condemned to perpetuall paines The cause of this reprobation is the sin of men the iustice of God punishing offenders which foreslowe to flée for succour to the mercie seate which God hath vouchsafed to set before men in open sight XVI Furthermore when we require the condition of faith we do therewithall reproue Pharisaicall errour touching the worthinesse of persons the prerogatiue of flesh the merits of mens works c. Wherevpon this also followeth That we must not iudge of this great mysterie either after reason or according to the law For as reason séemeth to make the worthinesse of persons the prerogatiue of flesh the cause of election so the law likewise séemeth vnto Hypocrites but yet amisse to make the merits of works the cause of election XVII The cause therefore of our predestination is not in vs as the Monks thought who were farre wide but in God which cause the Apostle calleth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 voluntas Dei The good pleasure of Gods will And S. Augustine Misericordissimam Dei voluntatem The most mercifull will of God Of this will of God toward men when we are well warranted certeinlie assured then haue we an vnmouable foundation of our predestination For God worketh all things after the counsell of his owne will as Saint Paule witnesseth XVIII The most mercifull will of God is not vnknowne or hidden from vs but deliuered opened by the voice or sound of the Gospell in foure things chieflie it is to be seene namelie In the sending of his son In the promise In the commandement and In the sealing of grace XIX This sending of the sonne is a substantiall testimonie of Gods fatherlie will towards vs according to this saieng of the son Sic Deus c. So God loued the world that he gaue his onelie begotten sonne that as manie as beleeue in him should not perish but haue euerlasting life And againe Commendat Deus c. God setteth out his loue towards vs seeing that whiles we were yet sinners Christ died for vs. The price therfore which he paid downe is a sufficient amends for the misdéedes of the world For the Father himselfe confesseth That in his sonne he is well pleased and biddeth vs boldlie heare him XX. No man hath to thinke that the sonne was sent into the world to redéeme a certaine number put a part from the rest of mankind onlie but rather to take awaie the sins of the whole world according to that saieng Ecce agnus c. Behold the lambe of God which taketh away the sins of the world For as he toke vpon him y e nature common to vs all so with our nature he tooke likewise our cause For so he saith openlie of himselfe Filius hominis c. The sonne of man came to saue that which was lost Now there were not a few handfuls of mankind lost but all mankinde one with an other As therefore in Adam we all fell so the promise of the seede which should bruse the serpents head is giuen to all Adams ofspring Héerevpon saith S. Iohn Christus apparuit c. Christ appeared to destroie the works of the Deuill Wherfore as S. Paule saith Fidelis hic sermo c. This is a true saieng by all meanes worthie to be receiued that Christ Iesus came into the world to saue sinners XXI Now in that the successe the more pitie is not answerable to the fathers will who sent his sonne nor to the desire of the sonne who suffered punishment for mans sinne that proceedeth from their own malice wilfulnes for that they béeing bidden of a most mercifull gentle father to the mariage of his best beloued sonne might be welcome guests cared not for comming but vnthankfullie set at naught his kindnes as Christ himselfe complaineth saieng Multi sunt vocati c. Manie are called but few are chosen that is to saie Few beléeue bring foorth fruits worthie of repentaunce This is the cause why they are shut out of the Bridehouse as guests not garnished with a wedding garment XXII THE PROMISE OF GRACE which in déede stretcheth vnto all doth likewise commend vnto vs the most mercifull will of our heauenlie father Heervnto serue manie saiengs among the rest these which followe Haec est voluntas c. This is the will of my Father which sent mee that all which see the sonne beleeue in him should haue life euerlasting Againe Sic non est c. So is it not the will of your Father which is in heauen that one of these little ones should perish Againe Deus vult c. It is the will of God that all should be saued and come vnto the knowledge of the truth Againe Deus longanimis c. God is patient and long suffering towards vs and would haue no man to perish but would all men to come to repentaunce To this also perteineth that place of the Prophet Nolo mortem c. I will not the death of a sinner but that he repent and liue Héerevpon saith Saint Barnard Prodit in lucem c. The great counsell which from the euerlasting laie hid in the bosome of euerlastingnesse is come abroad in light for the comfort of the miserable and distressed bicause God will not the death of a sinner but rather that he should repent and liue XXIII This promise of grace as it reacheth vnto all so is it also fréelie giuen and is to be receiued by faith alone The Apostle most plainlie auoucheth both in the 9. 10. 11. Chapters of his Epistle to the Romanes where he aloweth no place at all to the prerogatiue of the flesh nor to the merits of workes concludeth that Whosoeuer beleeueth shall not
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
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
all earthlie things and inferiour bodies haue a kinde of affinitie or kinred as it were with the course of the starres and so come by their disposition and qualitie yet notwithstanding the knowledge and certeintie of euerie mans disposition and manners their health and sicknesse what shall chaunce vnto them and what they shall doe or suffer in their life besides all that when where and after what sort they shall die cannot bée concluded therevpon These are in a manner the things which our Chaldeans Aegyptians or Astrologers professe themselues skilfull cunning to tell before they come to passe For as we denie not vnto that most noble Art which they name naturall Astrologie the knowledge of Natures order and the mouings of heauenlie bodies euen so we vtterlie mislike their superstition who professing indiciall Astrologie for with this great and glorious title they decke and garnish their superstition doe measure and gesse euerie mans fortune by the houre of his birth For to speake of euerie mans manners and of their health or sicknesse strength or weaknesse dispositions and complexions I saie and auouch it that there can no certeintie bée concluded by the starres And although there be some consent accord of the stars with these inferiour bodies wherby the properties estates which peculiarlie belong to bodies are framed and sometimes also perteine to affections in men which for the most part consist in complexions yet notwithstanding the Natiuitie-casters and Fortune-tellers doe farre ouershoote the marke when they giue iudgement according to the time of birth For whiles they confesse that recourse must be made from the time of bearing to the time of begetting what doe they else but bewraie their owne vanitie For it is not possible that Natiuitie-casters and Fortune-tellers should heare and knowe for certeintie the verie time of conception or begetting For seeing that the time of birth is not onelie oftentimes sooner than it should be but also and that not seldome put off and delaied the longer through the weaknesse of the woman with child or which lies in labour how is it possible I beséech you to knowe the verie instant of ones begetting Speciallie if but in the missing of a verie few minutes of an houre there is woont to be a verie great inclination and mouing of the heauens and the starres He therefore that will certeinlie vndoubtedlie tell before hand by the time of birth what shall happen héereafter he had néede taking his Astralobe and holding it in his hand to stand by euen at the time of begetting when the verie deede is a dooing For it is no sure trusting of Clockes or Dialls in so weightie a matter Furthermore séeing manie are borne at one and the selfe same instant of time and yet nothing like in nature and manners what man béeing well in his wits will beléeue that the manners of men depend vpon the starres Besides that the force of the seede which bréedeth the childe is much greater than the force of the starres as touching the framing of manners For we see manie expresse the nature and manners of their parents of whose seede they were begotten As for the spirituall begetting whereby the manners of the saints are framed it hath no place héere For that begetting dependeth not vpon the starres but vpon the will of God Now touching bodilie health although I iudge that in some part the starres haue to deale therein yet notwithstanding I flatlie denie that it can be certeinlie told of Natiuitie-casters and Fortune-tellers because of the vncerteintie of begetting Vpon the selfe same foundation are their flim flam tales builded which professe that they can tell as right as a rams horne what shall chaunce to euerie man in his life and this forsooth they will shewe you by the starre vnder which they were borne For as the time of begetting is vncerteine as hath bene alreadie declared so the causes of chaunces in a mans life proceed from some other meanes place The saieng of the Lord remaineth fast and sure Honora parentes vt benè tibi sit Honour thy parents that it maie goe well with thee This oracle is as certeine as what is most certeine which no decrée of Natiuitie-casters and Fortune-tellers nor anie birthstarre is able to chaunge or take awaie Touching their tittle tattle of the kinde and time of death it is a tale as vaine as the rest For this is to bée abidden by that in one skirmish and in one houre thréescore thousand men were slaine all which out of doubt had diuers and sundrie birthstars It is as true also that at one instant of time children haue bene borne who notwithstanding died at seuerall times Out of these I conclude that their superstition is most vaine which will haue mens chaunces and fortunes subiect to their iudiciall Astrologie Let them gainsaie what they can these reasons maie suffice to spie their iugglings and to auoid their wiles The birthstarre of a man it dependeth either vpon the time of his conception or begetting or else vpon the time of his natiuitie or birth but both are vncerteine vnto such which holding in their hand an Astralobe stand not by them that are a begetting and them that are in childbearing Againe if the issue of things commonlie called Lucke depend vpon the starres then shall the destinie of all such as haue one and the selfe same birthstarre be alike but euerie one that is well in his wits will saie that this is starke false If good lucke depend vpon the starres then shall obedience to Godward depend vpon them too For this is the proper cause of that Furthermore if the kind of death and all manner of misfortunes depend vpon the starres then shall sinnes depend vpon them too which is horrible to be spoken Séeing the case standeth so I wish the wiser sort to be warned that as it is méete to sette store by true and naturall Astrologie which is verie profitable in our life and a notable and excellent gifte of God so to take héede and auoid these deceiuers these Iacke iugglers and common Couseners which professe that they can certeinlie tell by birthstarres what good lucke and what ill lucke shall light vpon a man or a woman in this life speciallie séeing that superstition is meruellous hurtfull to good manners flat against honest and good lawes and as it were a disgracing of God who witnesseth his owne selfe that as a prosperous estate and happie successe of all things are the rewards of obedience so misfortunes and all kinde of discommodities and mischiefes are the punishments of sinne As for that which some bring in going about to make the best of these mens madnesse to wit that the starres haue not a sure a stedfast an vndoubted working Againe that starres doe gentlie incline or drawe to and not roughlie compell I saie so too so that this inclination or bending be referred onelie to bodies and complexions of bodies by their