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
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
not onely of what great price the bloud of Christ is in the sight of God but also how great the abundance of Gods grace is flowing from the same least any should thinke that this grace of God stretcheth it selfe but to a few or that it is all spent long agoe considering the degrees of ages past and by that meanes not to be sufficient for the cleansing of our sinnes vpon whom the end of the world is come See how richly stored this short point is with most excellent and heauenlie things Wherefore let the same be diligently learned each seueral word therof throughly considered For the mysterie of our saluation is no where either more briefly or more fitly described Verses 8. 9. 10. 8 Whereby hee hath bene abundant towards vs in all vvisdome and vnderstanding 9 And hath opened vnto vs the mysterie of his vvill according to his good pleasure vvhich he had purposed in him 10 That in the dispensation of the fulnesse of the times hee might gather together in one all things both vvhich are in heauen and vvhich are in earth euen in Christ VVhich grace he hath shed vpon vs abundantly in all wisdome and prudence in making knowne vnto vs the mysterie of his will according to his good pleasure which hee purposed in himselfe to haue it declared when the time was full come to gather together all things in Christ both the things which are in heauen and also the things which are in earth euen in him LET the trim order of Paules words be marked Hetherto he hath handled the causes of our blessing and saluation wonderfully both with weightie words and matter Now he commeth to the instrument whereby that spirituall grace is reuealed offered and communicated vnto vs namely to the verie ministerie of the worde of which ministerie he speaketh not after a common manner but déeplie and diuinelie euen to this ende that he might kindle in vs a greater zeale of this heauenly grace The summe of this point therefore is this That the Apostle teacheth that the grace of God which bringeth saluatiō to all men is plentifully powred vpon vs by the Gospell according to the good pleasure of God that at the length all might bée gathered againe in Christ Now let vs throughly cōsider the seuerall words In the first place y e Apostle vseth this word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to abound whereby those riches of Gods grace are signified wherof he spake before that we might know that the grace of God is sufficient to saue all men For the fountaine of grace is neuer drawn so drie but euerie one may fetch frō it to serue their turne so they carrie faith with them neither can the sins of men be so many so great but they may be ouerwhelmed drowned in the floud flowing from this fountaine so that men séeke to get into Noes Arke that is to say into the houshold of God by the faith of Christ Let no man therfore despaire for y e greatnesse multitude of his sins but whiles the time of grace yet lasteth let him earnestly repent flie vnto him for succour who crieth out That he came into y e world to saue sinners to receiue the repentant into grace fauour He addeth the effect or fruit of the Gospell in the hearers to wit that thereby they are instructed In all wisdome and vnderstanding For so doth the old Interpretour and Erasmus translate the words verie well Now these words are rightly discerned if we referre wisdome 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to knowledge and vnderstanding 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to practise For these two things we must fetch from the preaching of the Gospell Wisedome therefore signifieth the knowledge of the Gospell that is say the knowledge of God and of all those things which are néedfull to be knowne for the obtaining of saluation Vnderstanding being the gouernesse of all our purposes and enterprises applieth that knowledge to the framing of our life and practising of that which is good that we may abound not onely in knowledge but also in iudgement as the Apostle saith to the Philippians Out of this effect or fruit of the Gospell these specialties following may be gathered The first that the preaching of the Gospell is the reuelation of Gods grace towards mankinde also of his election whereby he chose vs in Christ The second that the perfect wisdome and vnderstanding of Gods children is contained in the Gospell so much as is sufficient for the obtaining of saluation The third which is concluded vpon the two former that it is lawfull for Gods children to set light by and to haue in contempt without feare all doctrines of men and Angels contrarie to the Gospell yea to count them accursed according to that saieng Let him bee accursed which preacheth anie other Gospell Furthermore whereas the Apostle presently addeth And hath opened vnto vs the mysterie of his will according to his good pleasure he commendeth yet againe the Gospell vnto vs in which commendation thrée things are principally to be marked First that he calleth the Gospell a mysterie that is to say a secreat wherevpon it followeth that it is not the wisdome of mans reason but of heauenlie grace For if the reason of man could reach vnto it Paule would not haue called it a mysterie A reason why he calleth it by such a name is expressed in his Epistle to the Romans in these words Iuxta Euangelium c. According to my Gospell and preaching of Iesus Christ by the reuelation of the mysterie which was kept secreat since the world began But now is opened and published among all nations by the Scriptures of the Prophets at the commaundement of the euerlasting God for the obedience of faith Secondly that the Gospell is the mysterie of Gods will according to his good pleasure But what is that will of good pleasure in God That all nations might beléeue and obey the Gospell For so we taught euen now out of the Apostles words Now in that the euent or successe is not aunswerable to the will of Gods good pleasure the default is in men who to their owne destruction maliciously refuse saluation fréely offered Therefore the preaching of grace if thou looke to the purpose of God and his good pleasure is vniuersall and stretcheth vnto all But if thou consider the euent or successe it séemeth to be particular to reach but to some which doubtlesse commeth to passe through mans owne fault not through the appointment of God which created him gaue his sonne to redéeme him For God in deede would haue all men saued and come to the knowledge of the truth as we haue shewed before at large where we declared that our election was cōditional Thirdly that the Apostle maketh the good pleasure of God the Father the cause of the reuelation of this mysterie as before he made it the cause of our election and predestination Whereby we are
admonished that wée must iudge of our election and predestination by our calling which calling séeing it is as well vniuersall according to y t saieng Ite in vniuersum c. Go ye throughout the whole world and preach the Gospell vnto euerie creature whiles he nameth euerie creature he taketh away the difference of people and persons as also conditionall namely the condition of faith according to that saieng Qui credident c. He that beleeueth shall be saued therefore shall election and predestination be likewise conditionall which are not to bée separated from Christ who is the matter of them both Now followeth a double circumstance of this good pleasure of God the first is of the time of the reuelation of the mysterie of the Gospell the second is of the ende of the reuelation For when he saith In the dispensation of the fulnesse of the times he signifieth that the good pleasure of God was then reuealed when the time was come which God had appointed with himselfe Now this time as it was marked of the Patriarch Iacob with a speciall signe token so was it noted of Daniel the Prophet with a certaine bound limit Iacob saith Non auferetur c. The scepter shall not depart from Iudah vntill Shilo come that is to say The seed promised to our forefathers Daniel reckoneth thrée score ten wéekes of the yeares from the captiuitie of Babylon vntill the comming of our Lord Iesus Christ Of this time speaketh Paule saiing Quando vent c. When the fulnesse of time was come God sent foorth his sonne made of a woman and made vnder the law that he might redeeme them which were vnder the lawe The word Dispensation which Paule vseth in this place is called in Gréeke 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of which word there is a double vse For one while and that according to the Etymologie or right propertie of the same it signifieth a care or charge good ordering of an house and houshold An other while but Metaphoricallie or by translation it signifieth a disposing and fit framing of things which are to be done or a certaine kéeping of order in handling of matters The second circumstance is of the ende of the reuelation of Gods good pleasure which is To gather together in one all things euen in Christ The Greeke word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which Saint Paule vseth doth signifie to ioine together into one bodie as it were things set a sunder and scattered and to knit them to one head For the Substantiue 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from the which the Verbe is deriued is as it were a certain summarie a gathering together of sundrie parts in one whole bodie The Apostle therefore meaneth that creatures which were scattered are gathered together in one through Iesus Christ that béeing gathered together they might bée all vnder one head The diuision following comprehendeth the whole Church Which are saith he in heauen that is to say the holie Angels and beléeuers which departed this life before the sonne of God tooke flesh of the Virgin And which are in earth that is to saie all such as doe beléeue and shall beléeue in Christ alreadie reuealed and come into the world shall be vnder one head as it were a bodie consisting of many and sundrie members Héere we are put in minde of faith whereby we are knit vnto Christ our head and of loue wherby we are coupled in brotherhoode one with an other This brotherhood or fellowship is commended vnto vs by the Sacraments of the Church Baptisme beareth witnesse that we are baptised into one bodie The supper of the Lord is a token of y e Communion which we haue with Christ it is a certaine testimonial assured warrant of spiritual fraternitie and felowship betwéene our selues Verse 11. 12 11 In whom also we are chosen vvhen vvee vvere predestinate according to the purpose of him vvhich vvorketh all things after the counsell of his ovvne vvill 12 That vve vvhich first trusted in Christ should bee vnto the praise of his glorie In whom also we are chosen being predestinate according to the purpose of him which worketh all things according to the counsell of his will that wee which before hoped in Christ should be vnto the praise of his glorie THus farre the Apostle hath spoken of all the elected and chosen in Christ generallie now by distribution he applieth the generalitie vnto two specialties and first he toucheth the Iewes declaring that they are made partakers of heauenlie grace And he setteth downe in order three causes of this heauenlie grace to wit the efficient the finall and the instrumentall cause Hée sheweth the efficient cause when he saith Predestinate according to the purpose of him Concerning this cause read that which we haue noted before alreadie He addeth the finall cause That we should bee vnto the praise of his glorie that is to saie that God himselfe might be praised for the greatnesse of his grace and mercie shewed vnto vs. He ioineth héer vnto y e instrument when he saith That we which first hoped or trusted in Christ For vnder y e name of hope he doth in this place comprehend faith also Now whereas I expound that of faith which is héere ascribed to hope therein is no obscuritie or hardnesse For as faith is oftentimes taken for hope so is hope taken for faith by reason of a mutuall consequence or following one of an other For that which faith laieth hold vpon possesseth presently that doth hope looke and waite for to come héereafter These thrée causes of grace the Apostle setteth downe in this place which grace as before he called it Gods blessing or his adoption so héere it may be vnderstood by this word Chosen or choice euen to this end that we may know it is Gods frée gift For it goeth not by lot that man is chosen but it is the will of God which offereth saluation fréely vnto all Now where he addeth Which worketh all things after the counsell of his owne will he giueth vs a double doctrine or lesson to learne The first is that God is not tied according to the destinie of the Stoikes to second causes but at frée full libertie to doe what hée list For hee which by his counsell can and by his power will do is not compelled by any manner of necessitie at all to doe this or that For things depending vpon necessitie are neither gouerned by counsell nor dispensed withall by will The second is that God worketh in his Church all things that are wholesome and good and nothing that is euill or commeth of sinne as some out of this place vnaduisedly conclude saieng He that saith all things excludeth nothing But their reason is ouerthrown by the Apostles words For if God worketh all things by the counsell of his will his will be most holie so good as nothing better intending nothing that is euill in anie
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
grace or else were worke no more worke How often soeuer therefore our saluation is said to be either the gift of God or to be of grace or to be obteined by faith or to be ours without works all manner of merit in man touching the worke of our saluation is tript and throwne vnder foote Now why saluation is not of works he sheweth a reason in these words Least anie man should boast Herto serueth that saieng also Vbi est gloriatio c. Where is then the reioising It is excluded By what lawe Of workes Naie But by the law of faith For that which is obtained by faith is altogether of frée gift therfore it excludeth all reioising or boasting contrariwise whatsoeuer wée get by our owne workes and trauell that is matter to vs of boasting Furthermore bicause the fleshlie minded hearing this benefit of saluation to be ours by frée gift and without workes or merits that is to saie without the desart of workes snatch at it and therevpon take full libertie to sinne the Apostle méeteth them in the mouth and laieth against them the verie next or néerest end of saluation which he did beate vpon in the first Chapter namelie our sanctification For we are his workmanship created in Christ Iesus vnto good workes that we should walke in them The word For is oftentimes so taken in an obiection that it séemeth to carrie a reason or cause of a thing with it But yet notwithstanding it doth not render a reason or cause of the former speach but rather giueth a priuie aunswere to the aduersaries obiection For when Saint Paule saith that we haue saluation without workes one or other maie thus obiect and saie If we obtaine saluation without workes then what néed we doe good workes The Apostle aunswereth that it followeth not For we are created in Christ vnto good workes And thus the word For conteineth a reason to reproue the replie of the aduersaries whose obiection the Apostle aunswereth in this place The obseruation of the vse of this word For is profitable that we may knowe and vnderstand whereto the same serueth Thus farre touching the meaning of this Aphorisme Now let vs to the specialities of the same in due order The first The frée goodnesse of God is the onelie cause of our saluation The second By faith alone we are made partakers of saluation freelie giuen The third Mans workes are neither the causes nor the merites nor part of our saluation The fourth Good workes are ioined with faith as a necessarie and vnseparable accident The fift All mans reioising or boasting in the worke of saluation is excluded The sixt Regeneration or new birth in Christ is the cause of good works These sixe specialties are in the words of this short péece of doctrine which containe the principall and chiefe grounds of Christian Religion confute manie foule and grosse errours For first of all they are confuted héere which will haue saluation to stand vpon faith and works together as vpon the parts thereof But Saint Paule in this place doth manifestlie exclude works and setteth downe faith not as a part or as a cause of saluation but as an instrument only Secondlie they are also confuted by this saieng of S. Paule who whiles they graunt with vs that men are iustified by faith alone exclude works not onelie as causes and merits but also as necessarie consequents as though good works were not necessarilie required in such as are iustified and haue obtained saluation by frée gift Against whom S. Paule in this place doth plainlie reason requiring Workes as a necessarie consequent of saluation and as a necessarie and vnseparable accident of regeneration Workes therefore as S. Barnard saith are not the cause of reigning but a waie to reigne not the cause of our comming to Gods kingdome but a waie thervnto Furthermore by this saieng of S. Paule are ouerthrowen all preparing workes as they terme them to iustification For if our works were required as preparatiues then would not S. Paule haue spoken thus Absque operibus Without works Let vs therefore beare awaie hold fast this speach of y e Apostle wherby we are instructed in our saluation armed against the errours both of the Papists and the Pharisies besides that wée are warned what our dutie is which haue obtained saluation fréelie through Christ Verses 11. 12. 13. 11 Wherefore remember that ye being in time past Gentiles in the flesh called vncircumcision of them which are called circumcision in the flesh made vvith hands 12. That ye vvere I saie at that time vvithout Christ and vvere aliants from the CoÌ„monvvealth of Israel and vvere straungers from the couenants of promise had no hope vvere vvithout God in the vvorld 13 But novv in Christ Iesus ye vvhich once vvere farre off are novv made neere by the bloud of Christ VVherefore bee yee mindfull that yee were Gentiles in the flesh which were called vncircumcision of them that are called circumcision in the flesh made with hands bicause at that time yee were without Christ aliens or foreners from the Commonwealth of Israel and straungers of the testaments of promise hauing no hope and without God in the world But now in Christ Iesu ye which sometime were farre off are made nigh in the bloud of Christ THis is an other part of the comparison to wit of the state of the Gentiles before grace and vnder grace which part of the comparison doth not in verie deed but after a certaine manner onelie differ from the former which manner standeth vpon circumstances Nowe the Apostle saith that the Gentiles did differ from the people of God in two circumstances first in the signe secondlie in grace In the signe bicause that as the Gentiles were vncircumcised in witnesse of their vncleannesse so the Iewes had the circumcision of promise In grace bicause that as the Gentiles were Without Christ who is the onelie waie of saluation Out of the Common-wealth of Israel that is to saie not of Gods people Straungers from the couenants of promise that is to saie without the witnesses and testaments wherby God bound himselfe to his people Without hope and without God that is to saie men liuing in the world vtterlie voide of Gods feare seruice so the Iewes had all these things of grace For they had the promise of the Messias they were in the Commonweath of Israel they were heires of the couenants of promise they had the hope of saluation and they knewe God To this he addeth an Antithesis or opposition teaching that the Gentiles are now reconciled vnto God by the bloud of Christ receiued into the Commonwealth and houshold of God through the same Iesus Christ Yee saith the Apostle which once were farre off namelie from grace are now made neere to wit by the meanes of Christs bloud All these things serue to this ende that he might beate downe the pride â—igh mindednesse of the
34. Gospell and of such as set at naught the preaching of the same 169. Gospell a mysterie vnknowne to mans reason 104. 105. Gospell and whic it is called a mysterie 104. Gospell a mysterie and what kinde of mysterie 104. Gospell and the profit of the same vnto whom it must be ascribed 33. Gospell decked with a double title 31. Gospell and whie it was ordeined 31. Gospell of such as depart from the same 130. Gospell a mysterie and what mysterie 105. Gospell an assured token of Gods fauour and grace 103. Gospell more honourable by the constancie of the ministers thereof 115 Gospell sealed with the bloud of the Saints 115. Gospell and the preaching of the same whie it is ordeined 102. Gospell and the dignitie of the same exceeding great 105. Gospell and what is to be learned by the excellencie of the same 114. Gospell what benefits the same offereth 109. Gospell and of the fruit and profit of the same 95. 96. Gospell a tidings bringer of peace 94 95. Gospell an instrument of saluation c. 94. Gospell and what manners are required of vs that professe it 91. Gospell and the benefits of the same 10. 11. Gospell and why we ought not to liue in the ignorance thereof 152. Gospell and how Christian souldiers must be shod therewith 230. Gospell preached maketh the crosse of Christ knowne 74. Gospell called a mysterie whie 24. Gospellers Gospellers carnall dead members of the Church 51. Grace Grace of God what it signifieth 10. Grace the cause of our saluation 83. 84. Grace and three causes of the same 27. Grace and worke at disagreement 11. Grace and what is the foundation of the same 11. Grace of God reacheth vnto all and against them that holde the contrarie 63. Grace and who are thought worthie thereof 63. Grace of God and the riches of the same 21. Grace of God sufficient to saue all men 23. Grace and from whom it proceedeth 11. Grace signifieth anie kinde of commoditie c. 1â—9 Grace and what behooueth Christians which are called thervnto 125. Grace is common to all 94. Grace of God and that we must ascribe all in all therevnto 108. Greedinesse Greedinesse an aduersarie to contentation and temperance 151. Greedinesse and what it is 151. H. Hardnesse Hardnesse of heart and what it is 151. Hardnesse of heart and what insueth the same 151. Heart Heart compriseth all the lustes and appetites of man 150. Heart and whie hardnesse is attributed to the same 150. Hate Hate towardes our parents and of what kinde 20â— Hate and in what cases wee should hate our parents 202. Heretikes Heretikes dead members of the Church 51. Holinesse Holinesse and what effects it worketh 164. Holinesse the beautie and ornament of Gods children 166. Holinesse is referred to the first table 155. Holinesse and what kinde of holinesse is required of vs. 155. 156. Honour Honour due to our parents whie 202. Honour due to our parents wherein the same consisteth 200. Honour due to our parents and of the effect thereof 200. Hope Hope oftentimes taken for faith 28. Hope taken for the thing hoped after 37. Hope of our calling what it is 37. Hope of our resurrection and how the same is ouerthrowne 53. Hope vnpossible to bee had without Christ 90. Hope of saluation the helmet of a Christian souldier 231. Humblenesse Humblenesse of minde slat against pride 128. Humblenesse of minde and what it is 126. Humblenesse groweth out of foure things 126. 127. Husbands Husbands haue rule ouer their wiues after the example of Christ 185. Husbands and for what cause they should loue their wiues 187. Husbands and in what pointes they should declare their loue 187. Husbands and wiues of what minde they should be in matrimonie 192. Husbands reasons whie they should loue their wiues 192 193. 194. Husbands and wiues how they are said to be one flesh 194. Hymnes Hymnes and wherin they consist 182. Hypocrites Hypocrites dead members of the Church 51. I. Idolatrie Idolatrie and the proofe for the same reproued 174. 175. Image Image of God what it is 156. Information Information and what it is called in Greeke 212. Information of the Lord and what it meaneth 212. Instruction Instruction and what it is called in Greeke 212. Instruction and what it signifieth 212. Instruction and what is the stint of the same 212. Iustification Iustification a fruit of Christes resurrection 42. K Knovvledge Knowledge of Christ and what is the fruit of the same 143. 144. Knowledge of Christ made fruitfull by loue 149. Knowledge of the sonne of God what it is 142. Knowledge of Christ and in what case they be that lacke it 144. Knowledge of Christ and in what cases it is but vaine 153. Knowledge of Christ and in what things it consisteth 153. Knowledge of Christ the cause of leading a godlie and honest life 152. 153. Knowledge of Christ and what are the effects of the same 153. L. Lawe Lawe of obedience laid vpon the women 184. 185. Lawe of Moses how farre it is abrogated 94. Lawe of commandements what 92. Lawe morall lawe ceremoniall 92. Lawe abrogated and of the end of this abrogation 93. Libertie Libertie of Christians falslie defined 215. Libertie of Christians and wherein it consisteth 215. Lieng Lieng a member of the olde man 156. 157. Lieng is all manner of colourable and double dealing 156. Life Life of man a continuall warrefare 228. Life of God what it meaneth 150. Light Light and to whome this word light is attributed 172. Light and who are the children of light 172. Light and how light reproueth all things 176. Light and what the nature thereof is 176. Light and notable doctrine vpon these words Awake thou that sleepest c. 177. Light and what it is to walke as children of light 173. Light and what is the dutie of the children of light 174. Long-suffering Long-suffering a companion of meeknesse 127. Long-suffering defined and shewed what it is 127. Loue. Loue of God the sonne proued to bee exceeding great 165. Loue of Christ and of three notable points of doctrine from thence deriued 166. Loue towards one an other commanded by example 166. Loue and what it comprehendeth 33. Loue of Christians must be showne in their behauiour 129. Loue and what kinde of loue faith requireth 118. 119. Loue and the manner how it knitteth the mindes of men together 127. Loue of God the sonne aboue measure 119. Loue of the husband to the wife described 197. Loue maketh the knowledge of Christ fruitfull 149. Loue maketh faith effectuall 149. Loue proceedeth from faith 236. Loue of Christ to his Church expressed 187. 188. Loue of Christians and in what thing it sheweth it selfe 237. Loue and that wee must learne a paterne thereof in Christ 135. Loue of Christ towards his Church 51. Loue coupleth vs in brotherhood one with an other 27. Lust Lust of the flesh is in all 80. Lust of the spirit and in whom it
doctrine is by nature the first exhortation the second by order For this is the perpetual order of Moses of the Prophets of Christ of the Apostles and of all such as teach aright that vpon doctrine which they deliuer in the first place they frame bring in their admonitions their exhortations their comminations or threatenings their reprehensions or rebukings their consolations c. For so doe they applie their doctrine to the hearers And surely a small matter it is to teach well except therwithall thou stirre vp the slouthfull with certeine pricks except thou refresh and comfort the fearefull except thou rebuke and chide the stubburne and wilfull c. Furthermore the former part which is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Doctrine is not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is to say standeth not vpon disputation or reasoning but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is to say consists in expositiō For it conteineth an exposition of the mysterie of our saluation that first in generall towardes all the elect or chosen declaring that it is not a new mysterie of saluation but in such sort ordeined and established before the creation of the world by the méere goodnesse of our heauenly Father that he would saue all beléeuers in his beloued sonne Then he diuideth the generalitie applieth the same to the specialties shewing That the benefit of reconciliation or attonement doth indifferently belong to the Iewes and to the Gentiles among whom were the Ephesians And as Rhetoricians teach what is to be obserued in the exposition of things so he beateth in more déeply the causes the circumstances For he setteth downe most diligently the causes efficient materiall formall and finall of this mysterie making a repetition of the selfe same things yet againe both that a desire of this so great a mysterie might be kindled the more in the mindes of the Ephesians also that they might not for any causes whatsoeuer fall from so great grace Héerevpon also it ariseth that he saith he giueth God thankes for that he hath vouchsafed to reueale his mysterie of the saluation of mankinde to the Ephesians that he witnesseth likewise that he praide vnto God for the Ephesians that they might profit daily more and more in the knowledge of this mysterie Now that he might persuade the Ephesians that saluation fréely giuen doth also pertaine to them he sheweth how he himselfe was called and taught by the reuelation of Iesus Christ to preach the Gospell or glad tidings of saluation freely giuen not to the Iewes onely but to the Gentiles also the difference betwéene the Iewes and the Gentiles being taken away by the cōming of Christ so that saluation fréely giuen is indifferently and without respect offered to the Gentiles and to the Iewes faith béeing the instrument whereby it is receiued Hitherto haue we touched the former part of this Epistle which he knitteth vp and endeth with a thanksgiuing according to his vsuall manner Héere let the Readers diligently marke how fitly all things are applied to the scope and ende of his writing If grace be powred out so plentifully vpon all men if the mysterie of saluation decréed and purposed before the creation of the world be preached if in his beloued sonne he loueth the beléeuers if he seale saluation grace by his spirit if he sende Apostles and Ambassadours with grace of this mysterie if it bée a gift and benefit fréely giuen if by the preaching of this benefit the praise and glorie of God is testified to be short if the holinesse and saluation of men be sought what man or woman vnlesse they be wodde witlesse contemners and despisers of their owne saluation but will confesse that it is meruellous necessarie to stand sledfastly in this doctrine with a valiant inuincible minde and courage to suffer rather any torments than to fall from so great grace and saluation The latter part which standeth vpon exhortation is diuerse manifolde For in this the Apostle exhorteth first of all to the vnitie of spirit in loue charitie then he goeth to common dueties as it were to y e specialties of the generalitie Then by reasons repugnant contrarie to our vocation or calling he weaneth and withdraweth vs from vices and declareth by comparison what the godly ought to do Heerevnto he addeth precepts concerning domesticall discipline or household gouernment For he inioineth husbands wiues parents children maisters and seruaunts 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 officia sib◠inuicem reddere that is to say to vse semblaunt and proportionable duties one towards and other all which he draweth out of the fountaine of faith loue applieng to each seuerally that which to them is conuenient After this he maketh vp the panoplie or warlike furniture of Christian souldiers and therwithall he armeth the Ephesians against Sathan the enimie of mans saluation vnto this part be ioineth are quest that the Ephesians would pray for him Lastly he maketh mention of Tychicus whom he sent vnto them with this Epistle of whom as he certifieth them they might know his estate so at the length with a well wishing vnto them according to his custome he maketh en ende Let this be sufficient to be spoken of the order and method of handling this Epistle Now in the explication or expounding of euery seuerall Chapter I will after my manner kéepe this order First I will gather drawe euery seuerall Chapter to a certaine summarie or head Secondly will set downe the order and parts of euery seuerall Chapter Thirdly and lastly I will adde an exposition an obseruation of such doctrines as we shall méete with an applieng of them to our vse and practise The first bringeth this benefit that whatsoeuer is Rhetorically spoken the same béeing examined summarily by Logick may the more easily bée vnderstood and in few words or short speach once conceiued may sticke the faster in memorie The second which is the middlemost doth helpe as well the interpreter or teacher as also y e learners or scholers It helpeth the interpreter or teacher least he forgetting those things wherof speciall consideration should be had might breake out into straieng opinions nothing belonging to the Authors meaning which thing in sequele ingendreth many corruptions diuersitie of opinions vnprofitable disputations sects heresies It helpeth y e learners or scholers bicause they besids obseruation marking of the order than the which nothing is more handsome commendable ma◠the more narrowly sée into y e pith substance of things whereby iudgment is formed in the learners to the end y t they in other writings may obserue marke the phrase and manner of speach The last examineth the order of things bringeth light to that which is hidden darke vntieth y t which is intangled snarled sheweth the vse of those things which are declared in our life by which meanes it commeth to passe as the Apostle saith that out of the
Scriptures we draw knowledge comfort patience and hope THE FIRST CHAPTER The summe of the first Chapter AS God reuealeth y e misterie of saluation by his gospel vnto them whoÌ„ according to his good wil pleasure he hath chosen in his beloued sonne for the praise of his glorie so he sealeth them with his spirit Paule testifieth y t the Ephesians are in y e number Wherfore he giueth God thankes for them and praieth that they might more and more abound The order and partes of the Chapter THe order of the Chapter is this After the inscription or title the desire or wish followeth in the first place a thanksgiuing a reason béeing taken from the manifolde blessing grace of God most liberally powred foorth vpon all mankinde Héerevnto is added a notable exposition of this grace of God towards all mankinde and that altogether Rhetoricall For first of all he setteth out and commendeth this grace of God towardes mankinde and by reasons drawn from the Causes and Effects he amplifieth and inlargeth it Then he goeth from the generalitie vnto two specialities and this partaking of grace hée applieth first to the Iewes and secondly to the Gentiles but vnder the name of the Ephesians Moreouer to the ende that the Ephesians might acknowledge the greatnesse of this grace and thinke vpon perseueraunce or constancie he saith that he giueth God thankes for reuealing vnto them the mysterie of saluation and that he praieth vnto God that they may increase abound therein more and more From whence he falleth againe into the setting foorth and commending of Gods benefits ¶ The exposition of the first Chapter with the obseruation of doctrines therein contained 1. Verse PAVLE an Apostle of Iesus Christ by the will of God to the Saintes which are at Ephesus and to the faithfull in Christ Iesus PAVLE an Apostle of Iesus Christ by the will of God To the Saintes which are at Ephesus and to them which beleeue in Iesus Christ THere are two partes of this inscription or title the first whereof containeth thrée things to wit The proper name of the person which writeth The worthinesse of his office and the authoritie of his function Apostolicall Héerevpon we may gather first of all what accompt is to be made of the doctrine of the Apostle who was made an Apostle of Iesus Christ by the will of God Secondly we may learne heereby in generall not onely what the authoritie of Ministers is which bring Paules doctrine but also what manner confession of their function and calling is required Wée must conclude vpon both that we must not giue place to assemblies of men sitting in councell or to the authoritie of any man or men if they commaund or bring in any thing contrarie or against this doctrine of the Apostle For it is not méete that the authoritie and vioce of God should giue place to the traditions or to the superioritie of men or diuels To this agréeth that saieng of Saint Paule to the Galathians If an Angel from Heauen preach otherwise than we haue preached let him be accursed The second part of the inscription or title doth not onely name them vnto whome the Apostle writeth to wit the Ephesians but also adorneth and beautifieth them with most excellent titles whilst it calleth them by the name of Saintes and Faithfull Which two names are so iointly linked together by nature that of whome so euer the one is spoken the other also is most truely meant and vttered For they cannot be separated either from other bicause who so euer is faithfull is a Saint and who so euer is a Saint is faithfull Whosoeuer beléeueth truly is holie and againe euery one that is holie doth beléeue Now we are made Saints or holie by this meanes The faith of the Gospel doth separate vs from the vnholinesse of the world bringeth vs vnto y e familie or householde of God by this selfe same faith we are purified and made cleane For whosoeuer beléeueth in Christ is both purged and also healed by his bloud Furthermore by this selfe same faith we are presented before God that we might be a liuelie sacrifice pleasing God thorough Iesus Christ Whosoeuer therefore is separated from the vnholinesse of the world is purified by the bloud of Christ is slaine to be a liuely sacrifice vnto God through Iesus Christ the same is a Saint holie in déede notwithstanding he perceiue in himselfe certaine spottes and blemishes which he doth what he can to wash away auoide This place doth shew as well what things are ioined to a true faith as also that the faithfull is reputed a Saint or holie one before God euen by the iudgement of the holie Ghost The wordes of Chrysostome in this place are excellent Loe saith he Saint Paule calleth such men Saintes as had wiues children and an householde For afterwards followeth the proper termes whereby he termeth them to wit Husbands wiues maisters and seruaunts and to them he commendeth mutuall dueties By this terming of them Saints therfore y e pestilent errour of Monks is confuted who put sanctitie or holines in single life and in fained or dissembled virginitie Vnto these also I adde that they likewise are confuted by this place who bragged and boasted of a precise choice of pouertie as of the perfection fulnes of Christian holines For among the Ephesians were many saithfull persons which did abound in riches wealth yet they notwithstanding their conuersion by the preaching of Paule cast not away their riches or set their substaunce at naught 2. Verse Grace be vvith you peace from God our Father and from the Lord Iesus Christ Grace bee with you and peace from God our Father and from the Lord Iesus Christ THis desire or well wishing of the Apostle comprehendeth a summarie of the benefits of the Gospell First he wisheth vnto the Ephesians Gods grace which signifieth vnto vs as well the free good will of God as also euerie gift whatsoeuer is giuen vs of God Secondly hée wisheth peace vnto them that is to say reconciliation or attonement of our selues with God he wisheth likewise vnto them such things as are ioined with this reconciliation namely the ioy of spirit and a quiet conscience Now from whence this grace and peace procéedeth by whom we possesse them the Apostle declareth when he saith From God our Father and from the Lord Iesus Christ From God the Father as from the beginning fountain from y e Lord Iesus Christ as froÌ„ y e Mediatour For as the Father is the fountaine of all graces so the sonne is both the matter merit of all grace peace Héere therefore euen in the verie enterance of this Epistle all merits of men and all dreames of Monks touching their traditioÌ„s all their Merita congrui digni condigâ—â— that is of congruitie worthinesse c. are put to silence For so often as grace is preached so often are the
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
be put to shame For saith he there is no difference of the Iew and the Gentile For the same Lord of all is rich vnto all that call vpon him XXIIII Héereto serue those notable figures which the same Apostle setteth foorth when he bringeth in Ismael and Isaach the two sonnes of Abraham and Iacob and Esau the two sonnes of Isaach Which figures are thus to be applied In assured blessings and benefits belonging to this life not all which are borne of Abrahams Isaachs séede are counted their children much lesse in spirituall things shall they be taken for their children which come of the loines of these holie Fathers Wherefore as in the blessings or benefits belonging to this life they onelie are reputed the children of the holie Patriarches concerning whom they had promises as Abraham of Isaach and not of Ismael Isaach of Iacob and not of Esau euen so in spirituall things they onelie are to be accounted Abrahams children which beléeue in the frée promise and not they which swell and are proud of the prerogatiue of the flesh XXV As for the Apostles conclusion it hath none other meaning Non est igitur c It is not therefore in him which willeth nor in him which runneth but in God which hath mercie Of which conclusion this is the true and perfect meaning without doubt It is not in him which willeth nor in him which runneth to wit according to the flesh because the will of the flesh and the running of the flesh staie vpon the prerogatiue of the flesh and the merits of workes and therefore they are flat against the mercie of God and the merite of Christ But it is in him that willeth and in him that runneth according to the promise that is to say of him which beleueth bicause All things are possible to him that beleeueth For this will and this running commend the mercie of God rest onelie vpon the mercie promised in Christ What followeth héerevpon Euen that which the Apostle hath set downe namelie That the children of the promise and not the children of the flesh are heires XXVI Now who are the children of the promise Forsooth as manie as beléeue in the promise as Abraham did beléeue For the Apostle nameth them the children of the promise Qui insistunt c. Which walke in the steps of Abrahams faith And he saith yet againe Scitote c. Knowe you therefore that they which are of faith the same are the children of Abraham If they be children then are they also heires according to the promise XXVII They which denie this grace of God reaching vnto all so much as belongeth to the fatherlie will of God besides that they set themselues against Saint Paule and heaue and shoue to shake in sunder the consent of the whole scripture they offend most grieuouslie otherwise For first of all they make God a respecter of persons againe they imagine in God two contrarie willes XXVIII But that God is no respecter of persons there are manie places of scripture which giue manifest proofe For God doth alwaies allow the good cause euermore condemneth the euill cause according to this rule Fideles c. The Lord keepeth the faithfull as for the proud he will paie them their hire Nothing therfore is more certeine than that God receiueth the repentaunt to grace and fauour contrariwise that he giueth ouer the vnrepentaunt setting apart all respect of persons XXIX Now whereas it pleased Gods will that Lazarus should begge that Ioseph should be a Lord or Prince in Aegypt this doth not proue that God hath anie respect of persons For the hauing of respect of persons hath place in iudgements where equall things are giuen to vnequall persons and vnequall things to equall persons Now séeing that God reckoneth still vpon this rule of iudgement That he would saue all that beléeue in Christ and punish with euerlasting paines all such as set light by his sonne and lie soaking in their sinnes there is I thinke no respect of persons in God XXX Furthermore that there are not in God cōtrarie wils héereby it is manifest bicause as he is most true yea euen truth it selfe so he cannot away with a double heart but vtterlie condemneth it Whereas therefore it is thus written God will that all men be saued Againe God will that none perish but that all repent the contradictories of these propositions are at no hand to be allowed which are these God will that not all men be saued God will that some perish and that not all repent XXXI How then commeth it to passe thou wilt saie that manie are damned seing God will haue all saued If we haue an eie to the purpose of God in our creation and of sending his sonne into the world then we shall sée indeed that the will of God is that none should perish But if we looke againe to the euent or successe we shall sée that the will of God is that all vnrepentant all wilfull stubborne and maliciouslie minded persons shall perish An earthlie father would gladlie haue all his children inherite for this is the true fatherlie loue in a good father after the flesh But if he perceiue anie of his children so froward vnrulie disordered disobedient that neither rebukes with words nor the smart of the whip or such like sharpe correction will make him amend the wise father putteth him by his inheritaunce and reckoneth him no more in the number of his children XXXII Of this thing we haue a paterne before vs in Deuteronomie where the Lord saith thus Si genueris c. If anie man haue a sonne that is stubborne and disobedient which will not hearken vnto the voice of his father nor the voice of his mother and they haue chastened him and he would not obeie them Then shall his father and his mother take him and bring him out vnto the Elders of his citie and vnto the gate of the place where he dwelleth and shall saie vnto the Elders of his citie Filius noster iste c. This our sonne is stubborne and disobedient and he will not obeie our admonition he is a riottour and a drunkard Then all the men of his citie shall take him stone him with stones vnto death c. Will not the Father heere haue his sonne stoned with stones euen to death though nature should moue him fatherlie to loue him After the same manner dealeth God For God of his fatherlie goodnesse would haue all made heires of euerlasting life but yet notwithstanding he hath appointed the stubborne and obstinate their portion euen perpetuall punishment XXXIII Wherefore we must héedefullie make a difference betweene the fatherlie will of God which the Diuines call Antecedent that is going before and that will of his which followeth the wilfull stubbornesse of men which is also called Consequent that is following after XXXIIII The commaundement for this is the third
agréeable resteth vpon the couenant béeing well assured of Iesus Christs resurrection XLIII Séeing therefore these proofes doe most plainlie laie before vs the fatherlie will of God which is the cause groundworke of our Predestination election requisite it is that we haue a stedfast beliefe of our saluation and that we betake our selues to the fatherlie will of God as to a most strong well fensed tower expressed shewed vnto vs In the sending of his sonne In the promise Iâ— the commaundement and in the sealing of grace not passing a point for the opinions decrées of the Stoikes touching Fortune or destinie though they haue iollie wise fellowes for their maintainers XLIIII Furthermore Saint Paule maketh two endes of our predestination election writing to the Ephesians wherof the first is That we should bee holie and without blame before him that is to saie that wée should giue our selues to holinesse harmelesnesse should alwaies haue before vs a good minde purpose and honest endeuour the last That the glorie of his grace might bee praised of vs for euer XLV It remaineth now that wée speake somewhat of the vse of the most swéete doctrine of Predestination and Election which is of two sortes as maie be gathered out of Saint Paules Epistles to the Romanes Ephesians The Apostle therefore writeth to the Romanes concerning Predestination that hee might conclude out of the cause the manner meane and the condition also of Predestination that the prerogatiue of the flesh mans merits are no kinde of cause of saluation The Apostle therfore ouerthroweth the prerogatiue of the flesh all merits of men that the mercie of God in Christ Iesus might take place and that a waie of saluation maie bée made vnto all such as refuse not to beléeue in Christ In his Epistle to the Ephesians he hath the same matter in hand to the end he might shew that the Gospell of Christ is no new vpstart doctrine set abroch of the Apostles but that the same was laid vp and kept in the bosome of God himselfe before the world was made and in due time opened and deliuered to the world XLVI Besides this double vse whereof the first serueth to confirme righteousnesse fréelie giuen and grace stretched out offered vnto all the last to commend the ancientnesse of the Gospell there is yet an other vse which Saint Paule toucheth in his Epistle to the Romans That the godlie maie be bolde that no crosse no affliction no miserie to bee short nothing whatsoeuer is able to hinder or let the saluation of the beleeuers which is builded vpon the eternall ordinance of God XLVII From hence springeth an excéeding greate comfort in the agonie of death and an vnspeakable reioising insomuch that the partie which lieth gasping and drawing to his long home maie saie as it were in triumph In Domino c. My soule trusteth in the Lord I will not be afraide My Christ is the vanquisher of death in him will I triumph XLVIIII Héerevnto serueth that saieng of the Prophet Dauid Vâ—riliter agite c. I laie the men bee constant and let the hearts of all you which hope in the Lord bee strengthened For the Lord keepeth all them that loue him XLIX To staie héere this vse which confirmeth vs in anie kinde of crosse and comforteth vs in the agonie of death then indéede entereth his roome when we feele that wée are in Christ and that Christ is in vs. L. Wherefore according to Saint Paules aduise we must take a triall of our selues Vos ipsos tentate c. Prooue your selues saith he whether ye are in the faith examine your selues Knowe you not your owne selues how that Iesus Christ is in you LI. These words of the Apostle teach vs a most certaine and assured manner of trieng our selues which is to proue and examine whether we are in the faith whether Christ dwelleth in vs. Which prouing doubtlesse cannot from elsewhere proceede than from the effects and working of Christs spirit For they that are lead by Christs spirit are his and they that are lead by Christs spirit thinke loue followe and excercise in life the things that are of Christ esteeming nothing more precious than so to order and frame their liues as that God should like well and allow of them Héerevpon ariseth that sharpe combat of the spirit against the flesh neuer ceassing in the godlie LII To this also belongeth the saieng of Saint Paule Milita c. Fight a good fight keepe the faith and a good conscience For these are most assured testimonies that Christ dwelleth in vs. For Where faith is there the conscience is cleansed from all dead works Wherefore both a good conscience and a godlie purpose are vndoubted warrants of a sincere faith Contrariwise where the conscience is béesmeared with sinne and an euill purpose of dooing amisse there is no faith at all but a kinde of Hypocriticall bragging of faith peraduenture which to bee most vaine and foolish the workes themselues springing from the same doe sufficientlie declare and Saint Iames also saith no lesse ¶ THE SECOND CHAPTER THE SVMME OF THE SEcond Chapter IT pleased God to quicken and make aliue in Christ by grace through faith not the Iewes onelie a people dead to sinne and the children of wrath but also the Gentiles which in times past were not of Gods housholde taking away all difference betwixt the Iewes and the Gentiles and making peace betwixt them both which he hath done to this end that he might shew vnto all ages and posterities his plentifull and euerlasting grace towards the faithfull who are builded vpon the foundation of the Apostles and Prophets Christ béeing the corner stone Or thus more brieflie God vouchsafeth to take the Iewes and the Gentiles great sinners to grace and fauour for his sonnes sake Christ Iesus ¶ THE ORDER OF THE SEcond Chapter THe beginning of this Chapter doth fitlie agrée with the end of the Chapter going before For the Apostle héere applieth a generall doctrine to the Iewes and the Gentiles that is to saie turneth ouer the generalitie to the specialties For in this Chapter hée repeateth in particular that which in the former Chapter hée sette downe in generall howbeit in an other forme and manner of speach for the more approuing of the matter and giuing of it greater force Now he vseth a comparison of the state of man which is of two sortes namelie of the former to wit before grace and of the latter that is vnder grace Before grace men were dead in their traÌ„sgressions and sins vnder grace they were quickened made aliue by Christ through faith This comparison first of all as in the proposition he applieth vnto them both afterwards he turneth it both to the Iewes and also to the Ephesians adding therevnto a certaine short Aphorisme wherein he laieth wide open the summe of saluation Then he applieth the same comparison
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
peace which hath made both one breaking downe the wall that was a stoppe betweene vs and putting awaie through his flesh the lawe of commaundements contained in the lawe written that of twaine hee might make one newe man in himselfe so making peace and might reconcile both in one bodie by his crosse staieng hatred thereby IT is said that the Gentiles which were sometimes out of Gods housholde are nowe taken in and made of the number by Christs bloud Nowe there is added a notable figure of Rhetorike called Expolitio wherby that is expounded more at large which was said before brieflie in sum For the maner of reconciliation or attonement betweene both people to wit Iewes and Gentiles is declared And to begin withall Christ is made the foundation of this reconciliation or attonement when it is said thus of the Apostle Hee is our peace that is to saie He is the Author of the reconciliation or attonement whereby of two people namelie Iewes Gentils there is made one that is one Church which is the peculiar houshold of God After this is shewed the manner of reconciliation first in a similitude then in plaine and euident words The similitude is this The stop of the partition wall that is to saie the hedge put betwéene them is cut downe and laid wast The similitude must be expounded in this sort As he that is minded of two housholds to make but one pulleth downe the wall which was betwéene them and made them two sundrie housholds whereby they are now made but one so God minding to make one people one Church or one houshold of the Iewes the Gentiles tooke awaie The partition wall which set them asunder Now what this Partition wall betwéene y e Iews and the Gentiles was he sheweth in these plaine words The hatred that is the lawe of commandements which standeth in ordinances Here by the figure Metonymia he calleth Hatred the cause of the separation betwéene the Iewes and the Gentiles which cause he maketh to be The law of commandements which standeth in ordinaunces Now when he maketh this cause to be the lawe he meaneth not the morall lawe which is perpetuall but the ceremoniall lawe onelie which was a shadowe of things to come And this is that which the Apostle saith He hath taken awaye hatred euen the lawe of commandements which standeth in ordinaunces that is in rites and ceremonies Through his flesh that is by offering vp his flesh a sacrifice A signe or token of this abrogation or taking awaie of the lawe was the renting of the temple in sunder when the Lord gaue vp the ghost vpon the altar of the crosse He addeth also the end of this abrogation or abolishment saieng To make of twaine one new man in himselfe By the figure Metonymia he caleth two nations of people as it were diuerse housholds by the name of two men He calleth the Church of God one man which is as it were one houshold yea rather one man whose head is Christ he calleth this man the new man hauing an eie to the fashion custome of the world which vseth to call them new men that being but base borne or comming but of meane stocke and parentage become noble and honourable For we being the ofspring of Adam our forlorne father are made new men and adopted into the sonnes of God whiles we fasten our faith vpon Christ so that we are no longer called the children of Adam but the children of God He rehearseth this ende yet more plainlie saieng That he might reconcile both vnto God in one bodie by his crosse that is by the oblation which he made vpon the crosse For vnder this word Crosse is meant the manner of making the oblation whereby a double reconciliation or attonement was made the one of men with God the other of men with men namelie of the Iewes and Gentiles betwéene themselues Thus farre concerning the meaning of Saint Paules words now let vs marke the specialties which this place doth offer and affoord The first is that betwéene the Iewes and the Gentils there is no difference in respect of the communion and partaking of grace Wherefore let none be proud because he is a Iew and let none despaire because he is a Gentile For one nation hath no more prerogatiue or excellence than another before God God is no regarder of persons but in all people he that feareth him is accepted before him and he that worketh righteousnesse is esteemed Grace is common vnto all and it is offered to euerie one The second is That the lawe of Moses is abrogated and put downe I meane for outward rites and ceremonies insomuch that none stands compellable to receiue it yea whosoeuer receiueth it denieth Christ and despiseth the vertue of Christs crosse The third is That the death of Christ is the reconciliation attonement of man with God wherin we are borne new men ingraffed into Christs bodie as members of the same The fourth is That without the crosse of Christ we can by no meanes be at peace with God The fift is That as in Christ we haue peace with God so it is méete that in him also we labour to be at peace and vnitie one with another which doubtlesse can neuer be vnlesse we be lead by Christs spirit and haue faith in him For by faith we are ingraffed into his bodie that all of vs as manie as beléeue in Christ maie be made the members of Christ Wherfore it is reason and dutie that one of vs should make much of another as members of one and the selfe same bodie Verses 17. 18. 17 And came and preached peace vnto you vvhich vvere a farre off to them that were neere 18 For through him vve both haue an entrance vnto the Father by one spirit And comming he preached peace vnto you which were far off to them that were nigh Because through him we both haue an open waie in one spirit vnto the Father THe matter of reconciliation or attonement betwéene the Iewes and the Gentiles being expounded the Apostle commeth to the instrumentall cause thereof which is The preaching of the Gospell For it is Gods pleasure that his Gospell should not onelie be an instrument of saluation but also a witnesse and warrant of his good will Wherevpon it commeth to passe that the Gospell is vnto vs a most assured and certeine messenger and tidings bringer of peace betwéene God and vs. For which cause the Gospell is named Sermo reconciliationis The word of reconciliation The diuision following where Christ is said to haue come and to haue preached to them which were a farre off and to them which were neere that is to saie to the Iewes and to the Gentiles noteth vnto vs that Christ sent his Apostles to preach the Gospell of peace vnto all people one with an other none excepted according to that saieng Ite in mundum c. Goe ye throughout
concerning the obteining of saluation fréelie giuen by me whom God hath called to be your Apostle I would not wish you to plaie the slow-backes or to growe out of heart for the afflictions and crosses sake which I suffer and am pressed downe withall To this proposition he addeth two reasons the first from the cause efficient the second from the end of persecution and the fruite of constancie For your sakes saith the Apostle that is to saie For this cause haue the spitefull Iewes deliuered me vp prisoner into the hands of the Romans because I haue preached the Gospell vnto you therfore I lie bound in prison not for anie déede that I haue committed like an offender but for faithfullie discharging my dutie and office whereto God hath appointed me Afterwards in saieng Which is your glorie he noteth that the ende of his persecution is not the shame of the Ephesians but rather their glorie sithence they maie see themselues embracers of such a doctrine as for the truth and excellencie whereof their teacher is not afeard to suffer euen extreame troubles Wherefore it is meete that they also be constant to mainteine this doctrine and valiant likewise against the sharpe stormes of afflictions Hetherto we haue declared the Apostles meaning now let vs gather a fewe specialties to serue our owne vse The first The godlie knowing the worthinesse and excellencie of the Gospell shall take héede that they suffer not themselues to be pulled from the same either with smooth flatterings and alluring meanes or with bitter threats and sharpe persecutions The second The godlie shall take héede that they be not deceiued with the iudgement and custome of the world For the world is woont to set light by those things which men of authoritie make no accompt of Againe which waie soeuer Fortune turneth her selfe that waie will the fauour and estimation of men be sure to bend For present prosperitie Oh that is welcome to all This errour of the world being verie great as it is dangerous so it must be auoided of the godlie For godlinesse must not be iudged by the outward appearaunce but the nature and qualitie of the thing is rather to be looked into and a deliueraunce patientlie to be waited vpon according to the vndeceiuable promise of God The third Let the ministers of the Gospell learne by the example of Saint Paule a godlie and holie carefulnesse for their flocke that it maie be kept and continued in sinceritie of doctrine For it is not inough to haue taught aright vnlesse thou also take héede with all thine endeuour that the purenesse of doctrine be not by anie kinde of occasion poisoned or infected The fourth The constancie of the ministers of the word in bearing the crosse maketh the Gospell more honourable it is confirmed with the bloud of the Saints as it were with a certeine seale or signet The fift A consolation against the offense of the crosse wherein this is to be learned and borne awaie that the crosse of the godlie is not shamefull before God but rather glorious and then chiefelie when anie one suffereth for the confession of true doctrine As Saint Peter also teacheth who saith that to suffer for Christs sake is the great glorie of Christians For the counsell and purpose of God in this point is to be considered whose pleasure it is to make them like to his sonne in this world whom he determined with himselfe long since to glorifie with him The sixt Héerehence let the ministers of the Gospell peculiarlie learne not onelie when they are well and all things safe stoutlie to doe their dutie and to followe their office manfullie but also to shewe themselues valiant hearted noble Champions yea euen then when the burthen of the Crosse doth bow them euen till they bend vnder it A small matter for vs saith he which are in health to giue good counsell to the sicke A small matter constantlie to teach the Gospell when all things are in safetie when there is no shewe of danger toward But this is the propertie of a right noble heart in the middest of afflictions in the middest of the flaming fire as Saint Paule and other Saints haue done couragiouslie to comfort such as neuer yet tasted the Crosse against sharpe showres and tempests of tribulations to come Verses 14 15. 16. 17. 18. 19. 14 For this cause I bovv my knees vnto the Father of our Lord Iesus Christ 15 Of whom is named the vvhole familie in heauen in earth 16 That he might graunt you according to the riches of his glorie that ye maie be strengthened by his spirit in the inner man 17 That Christ maie dvvell in your hearts by faith that ye being rooted and grounded in loue 18 Maie be able to comprehend with all Saints vvhat is the breadth and length and depth and height 19 And to knovve the loue of Christ vvhich passeth knowledge that ye maie be filled vvith all fulnesse of God For this thing sake I bow my knees vnto the Father of our Lord Iesus Christ of whom all Fatherhood is named in Heauen and in earth that he would giue you according to the riches of his glorie to be strengthened with power by his spirit in the inner man that Christ may dwell in your hearts by faith that ye might be rooted and grounded in loue and maie be able to comprehend with all Saints what is the breadth length and depth and height and to knowe the loue of Christ which passeth or is aboue knowledge that ye might be filled with all fulnesse of God THis is the third part of this Chapter conteining a testimonie or witnesse-bearing of Saint Paules praier for the Ephesians which praier hath thrée circumstaunces the first whereof is concerning God whom Saint Paule doth call vpon who is the Father of our Lord Iesus Christ The second conteineth a reason why God alone should be called vpon to wit because vpon him alone all fatherlie rule gouernment doth depend both in heauen and also in earth The word Fatherhood is héere taken for fatherlie rule gouernment Now seing he alone is to be called vpon in whose power the ordering of all things is it followeth that the Father of our Lord Iesus Christ alone must be called vpon But yet this speach doth not exclude the Sonne and the holie Ghost because there is one diuine essence or béeing power and glorie of the Father the Sonne and the holie Ghost The third circumstance conteineth a rehearsall of those things which the Apostle wisheth to the Ephesians to wit that in the partaking and possessing of heauenlie things they might be verie rich and plentifull But the Apostle doth first make his rehearsall and afterwards in the end compriseth all things in generall But because in this point of doctrine there is much to be marked I will laie it downe in partes to the end that euerie thing maie the plainlier be considered and the more easilie
he hath promised This Power of God should first of all establish our hope touching Gods promises then it should be sette against the Diuell death and hell yea against the subtile reasons of the flesh whereby the faith of weaklings is oftentimes shaken Besides these it should stirre vs vp to the feare of God for God by his Power can punish the stubburne and make them stoope Lastlie it maie bée laide in their waie which erroniouslie and blasphemouslie robbe God of his glorie and giue the same to Saintes and Idols The second is a mention making of Gods liberalitie who bestoweth vpon vs farre greater benefites than either we can craue or conceiue This ought not onelie to pricke vs vnto thanksgiuing but to kindle in vs a greater and a feruenter faith The third from whence the desire and delight in vs to praie doth procéed and come namelie from hence because the Power of God is forceable in vs which Power doubtlesse is not of flesh or bloud but of the spirit of God and of faith The fourth is a pointing out as it were of the place where true glorie maie be giuen to God which is the Church of the Saintes or congregation of the faithfull For the Church is a certaine Theatre in the world whereon God will haue his glorie shewed and séene according to that saieng of Dauid Laus eius in Ecclesia Sanctorum His praise bee in the congregation of Saints The fift is a declaring of the meane or waie whereby glorie ought to be giuen unto God By Christ Iesus saith the Apostle For none can giue praise and glorie to God vnlesse they be in Christ by faith Therefore saith Saint Ambrose Per Christum c. Through Christ we must giue God thanks because God giueth vs all things through Christ The sixt is the continuance and long lasting of the praise and glorie which is to be giuen to God Through out all generations saith the Apostle for euer Amen This euerlasting praise and glorie of God putteth vs in minde of two things The first is that we which are the members of Christ should perpetuallie and for euer praise and glorifie God in Christ after the example of Dauid who saith thus Septies in die c. Seuen times a daie I haue song praises vnto thee bicause of the iudgements of thy righteousnesse The second is that we should knowe that the Church of God shall perpetuallie and for euer remaine and neuer haue end For if glorie and praise must be giuen to God For euer that cannot be done else-where saue in the Church it followeth that the Church shall neuer be put downe or come to an end Then séeing it is so it shall be preserued and maintained héere in this world till the daie of iudgement and also after the resurrection of all flesh it shall continue in all eternitie and euerlastingnesse praising and glorifieng God for euer ¶ THE FOVRTH CHAPTER ¶ THE SVMME OF THE fourth Chapter OYe Ephesians forsomuch as ye are called vnto so great grace méet requisite it is that in harmelesnes and vprightnesse of life ye aunswere so holie a calling Wherefore I exhort you that yée abandon all Gentilisme or heathenishnesse and endeuour your selues to holinesse of life ¶ THE ORDER OF THE fourth Chapter AFter Doctrine the Apostle addeth exhortations according to the manner of the Prophets and Apostles and first he setteth downe a generall proposition to wit That the Ephesians should walke worthy their vocation Then like a workman by litle litle he procéedeth from the causes and gathereth in what the whole summe consisteth namelie in mutuall loue wherevnto he ioineth reasons But least anie should abuse the excellencie of gifts to the contempt and despite of their neighbours hee sheweth the end of those gifts wherwith Christ doth beautifie his Church To this also he addeth manie specialties which in a full proposition as in a generalitie are conteined and interlaceth comparisons of vertues and vices He putteth them in minde of their former state vnder Gentilisme or heathenishnesse to the end that the filthinesse of their offences béeing discouered and knowne they should giue themselues to holinesse of life and abandon vices And so as the former part of the Epistle is didascalicall that is to saie tending to instruction and conteineth the doctrine of saluation freelie giuen euen so the latter part thereof is paraineticall that is to saie standeth vpon exhortation and frameth vnto vs a Christian life ¶ THE EXPOSITION OF THE fourth Chapter with the obseruation of doctrines therein contained Verses 1. 2. 3. 1 I therefore beeing prisoner in the Lord praie you that ye vvalke vvorthie of the vocation vvherevnto yee are called 2 With all humblenesse of minde and meeknesse vvith long suffering supporting one an other through loue 3 Endeuouring to keepe the vnitie of the spirit in the bonde of peace I therefore which am in bonds for the Lordes sake exhort you that yee walke worthie of the calling wherewith yee are called in all lowlinesse and meeknesse with long suffering forbearing one an other in loue doing your diligence to keepe the vnitie of the spirit in the bond of peace THe proposition standeth vpon exhortation or persuasion For the Apostle exhorteth and persuadeth the Ephesians to the leading of a life worthie of the Gospel In this proposition there are manie things to be marked First the Apostle maketh mention of his imprisonment that not onelie to declare his affection towards the Ephesians who although hée was cast into prison for the Gospels sake yet he did not ceasse to exhort them to things seruing for their saluation but also that he might grow in countenance credit among them for whose sake he feared not to aduenture the vttermost dangers In this place therefore let the ministers of the Gospell be admonished of the lot crosse that is common to them all which they are compelled to beare through the tyrannie of this vnthankfull world by the example of S. Paule let them learne to be constant least through accustomed vnthankfulnesse they renounce their profession leaue the standing wherein God hath placed them 〈…〉 to suffer for the profession of 〈…〉 but rather an exceeding glorie For to 〈◊〉 the greatest daungers of all with a willing mind for the gospell sake is a certeine seale as it were of their doctrine Secondlie when the Apostle saith I praie you that you walke worthie of the vocation wherevnto ye are called he compriseth in a summe what beséemeth Christians which are called to the partaking of heauenlie grace Now in this place that generall vocation or calling of all Christians is to be vnderstood whereby we are called from darknesse to light from sinne to righteousnesse from cursse to blessing from death to life from damnation to iustification and saluation from hell to heauen to be short from the kingdome of the Diuell which is full of all kinde of miseries to the glorious kingdome
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
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
S. Paule if we couet desire to séeme anie thing in y e house of God let vs confesse that it is the gift of God if anie of vs haue some place of dignitie account in the Church let him acknowlege that it was the working of Gods power if anie thing that is singular excellent proceede from him let him cast awaie all vaine arrogancie bragging let him abase himself before God let him knowe that greater gifts are giuen him that he might be more bound to serue others not to take vpon him the office of a Controller to reproue finde fault with others but let him honour reuerence euerie one according as his place and degrée shall require Athanasius noteth vpon this place that in the ministers of Gods word three things are necessarie The first a stoute and valiant heart that will not shrinke in anie daunger as heere S. Paule writeth and preacheth Christ boldlie and with a courage euen in bonds and imprisonment The second wisdome and vnderstanding without which he is not able to discharge this hard buisie office The third an vpright life holie and honest For it is the dutie of a shepheard to goe before his flock no lesse in life than in voice and as well in deed as in word When these thrée things shine in the ministers of God their labour cannot be without plentifull fruit Contrariwise when the hearts of the ministers are striken dead with the feare of Tyrants when they are discouraged when the foundations of their doctrine are not faithfullie laid when their life is not answerable to the worthinesse of their calling then the church of God is in a miserable taking For what shall become of the shéep when either the shepheard is deuoured of the woolfe or else vnarmed fléeth from the woolfe leauing his shéep at hap hazard Verses 8. 9. 10. 11. 8 Euen vnto me the least of all Saints is this grace giuen that I should preach among the Gentiles the vnsearchable riches of Christ 9 And to make cleere vnto all men vvhat the fellowship of the mysterie is vvhich from the beginning of the vvorld hath bene hid in God vvho hath created all things by Iesus Christ 10 To the intent that novv vnto principalities and powers in heauenlie places might bee knovvne by the Church the manifold vvisedome of God 11 According to the eternall purpose vvhich he vvrought in Christ Iesus our Lord. Vnto me the least of all Saints this grace is giuen euen to preach among the Gentiles the vnsearchable riches of Christ and to make euident vnto all men what the followshippe or communion of this mysterie is which hath bene hidden from beginnings in God who made all things through Christ that now might bee knowne vnto rules and powers in heauenlie places by the Church or congregation the manifold wisedome of God according to the eternall purpose which hee purposed or decreed in our Lord Iesus Christ THat which the Apostle had brieflie touched he discourseth vpon more at large namelie that he was called of God to be an Apostle of the Gentiles And this is the sum of this long period or point But that we maie gather greater fruite thereout I will seuerallie intreat vpon euerie part of this amplification or enlargement and make the same serue to our vse First therefore when he saith Vnto me the least of all Saints is this grace giuen he doth not abase his office but acknowledgeth the condition of his own person and that for this purpose that the greatnesse of Gods grace towards him might the more excell What learne we by this Euen to magnifie aduance our office whervnto we are called with thanksgiuing and to take nothing vnto our selues arrogantlie If therefore we do anie thing aright let vs ascribe the same wholie vnto Gods grace not to our selues who without the grace of God are vtterlie vnprofitable instruments Let the godlie shepheard therefore not suffer his office to bée despised although he acknowledge himselfe vnable and vnfit for so great a calling Againe let him not sette light by other his fellow-labourers as his vnderlings and himselfe their better but let him confesse that they all as well as hée are stewardes of the mysteries of God Secondlie when the Apostle addeth That I should preach among the Gentiles the vnsearchable riches of Christ hée sheweth the ende of his Apostleshippe For he saith he was made an Apostle Whie Not that vnder this title hée should boast in idlnesse but That hee should preach the vnsearchable riches of Christ which as Saint Ambrose saith hée vouchsafed to bestowe vpon the Gentiles a people past hope that without workes they might bée saued euen through faith Nowe he calleth them Vnsearchable riches of Christ not onelie bicause the searching of them out is beyond the reach of reason but also bicause they cannot be found out at the full in this world no not of the faithfull but a tast onelie giuen vnto them which is inough for the hope of saluation By this speach therfore of the Apostle not onlie their arrogancie is rebuked which thinke that they haue in their heads whatsoeuer is conteined in Gods holie word but there is also commended vnto vs a singular and speciall diligence that we should trauell tooth and naile all that we maie to profit continuallie in the schoole of Christ ralling vpon the holie spirit our teacher without whose assistaunce and aide our labour is vtterlie lost in seeking to obteine this spirituall wisedome Againe they are also put to silence dasht which vainlie cogge and lie that they are Saint Paules successors albeit they preach not with Saint Paule The vnsearchable riches of Christ touching remission of sinnes fréelie giuen but either liue like idle and lazie lubbers or else bring a doctrine which is at defiance and daggers drawing with the Gospell of Christ Thirdlie when this is added And to make cleare vnto all men what the fellowship of the mysterie is the Apostle expoundeth the clause going before For that which he called euen now That vnsearchable riches of Christ he expoundeth now a certeine fellowship partaking of the benefits of Christ which the Gospell offereth to wit That the Iewes and the Gentiles are partakers of the selfe same redemption in Christ Herehence let vs therefore learne that all difference of people person estate and degrée is taken awaie for the kingdome of Christ meddeleth with no such matter For one and the same Christ is rich inough vnto all that call vpon him Fourthlie when it is thus said Which from the beginning of the world hath bene hidde in God who hath created all things by Iesus Christ he cutteth off their obiection which despised the Gospell as a doctrine but latelie hatcht as manie also in the Apostles time did Héereby let vs take heart at grasse against the enimies of the Gospell which fowlie béelie vs calling vs brochers and builders of a certeine new and
straunge doctrine For our cause is common with the holie Apostles of God Neither are these words added in waste Who hath created all things by Iesus Christ For this saieng is a testimonie and witnesse of our new creation For it is méete and conuenient that by him we should be newlie created by whom we were first created As therefore God in olde time created the world by Iesus Christ so is his good pleasure by the same Iesus Christ to restore the world againe and to create it anew Out of this place is likewise gathered not onelie the eternitie and euerlastingnesse of the sonne For if God by his sonne created all things then surelie the sonne himselfe was not created because he was before euerie creature and therefore God but also a vnitie of two natures to wit of the Godhead and the Manhood being such a vnitie that the properties of both by reason of the vnitie of the person are communicated and yet the properties vnconfounded Therefore Saint Paule saith héere verie well That God made and created all things by Iesus Christ because this Iesus Christ is verie God And although it be rightlie said Iesus the sonne of Marie created all things yet notwithstanding it is amisse to saie That the nature of Christs manhood created all things For the nature of Christs manhood is indeede a creature and not a creator For the interchanging of properties whereby that which is proper to one is ascribed and giuen to the other for the communion of them in the same person is at no hand to be allowed or graunted in names of nature or as the vse is to speake in the Abstract because neither those things which are proper to the Manhood are to be ascribed to the Godhead as To be created To suffer To be temporall To be limitted c neither are those things which belong onelie to the Godhead in anie case to be attributed to the Manhood as To be vncreated Not to suffer To be eternall To be vnlimitted c but in the Concrete either naturall or personall either expressing one nature or declaring both this interchaungeable applieng of properties maie well be because of the identitie or selfesamenesse of the Hypostasis or person and a certeine necessarie sequeale or following as that those things which are proper vnto man should be ascribed vnto God and to the sonne of God as when it is said The Lord of glorie was crucified to wit The sonne of man was crucified now The Lord of glorie and The sonne of man is all one therefore the Lord of glorie was also crucified which is made manifest streightwaie by a Syllogisme expositorie or by a reason consisting in exposition So God in the latter daies became a little childe of whom the Prophet speaketh in this manner Puer natus est nobis c. For vnto vs a childe is borne and vnto vs a sonne is giuen and the gouernment is vpon his shoulder and he shall call his name Wonderfull Counseller The mightie God The euerlasting Father The Prince of peace c. Fiftlie when he saith To the intent that now vnto principalities and powers in heauenlie places that is to Gods holie Angels might be knowne by the Church the manifold wisedome of God farre aboue all wisedome of creatures he extolleth the perfect knowledge of Gods mysteries touching the saluation of the Gentiles by faith that he might the more deteine and kéepe the Ephesians in admiration and wondering at this mysterie For why should it not be wonderfull that contrarie things are made of contrarie things For by death life was recouered by weaknesse power was obteined by shame glorie was gotten to be short by death and the cursse life and saluation was giuen to them that were dead and damned And héereof it commeth that the Angels of Heauen are said 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 euen to stoope downe as it were and attentiuelie to behold and listen what the Apostles doe preach Howbeit this is not so to be taken as though the Angels profited by the preaching of the Church but because in the Church assembled and gathered out of Iewes and Gentiles they behold as in a glasse this wisedome of God and are asconnished as it were at this straunge spectacle that the Lord Christ vouchsafed the wicked wretched world so great glorie that all beléeuers should be blessed and liue with him euerlastinglie Sixtlie when it is added According to the eternall purpose which he wrought in Christ Iesus our Lord he calleth vs backe both to the first cause of our saluation to wit the eternall purpose of God whereby he decréed with himselfe from euerlasting to saue mankinde and also to the matter of this saluation namelie Iesus Christ But of these causes we haue spoken largelie inough in the first Chapter Verse 12. 12 By vvhom vve haue boldnesse and entrance vvith confidence by faith in him By whom we are bold to drawe nigh in that trust which we haue by faith in him THe Apostle setteth downe the summe of the benefits of the mysterie reuealed that is to saie of the Gospell and he addeth the manner or meane whereby men receiue those benefits Now the sum of the benefits is that we haue peace with God by our Lord Iesus Christ For whosoeuer is not afraid boldlie to come before God they are persuaded out of doubt that God is at one with them and fauourable vnto them yea they dare call vpon him in all their necessities to be short they looke for all good and healthfull things at his hands The meane whereby we receiue these benefits is expressed when he saith By faith in him that is to saie by beléeuing in him This place is to be marked against the Papists which saie That faith is onelie a knowledge and an assenting to the storie For Saint Paule expresselie in this place ioineth confidence with faith which is the note or marke of a iustifieng faith Againe héere are set downe for vs to view thrée degrées of faith The first is to beléeue and agrée to the promises of the Gospell The second is confidence of mercie craued in Christ The third is boldnesse to goe vnto God and to call vpon him To conclude this place teacheth vs that calling vpon God cannot be without confidence in Christ For as by confidence we haue entrance vnto God so without confidence there is no comming to God Verse 13. 13 Wherefore I desire that ye faint not at my tribulations for your sakes vvhich is your glorie VVherefore I desire that you faint not because of mine afflictions for your sakes which is your praise THe second part of the Chapter now followeth which standeth vpon exhortation For the Apostle exhorteth the Ephesians that they fall not from the Gospell because he being their Teacher is persecuted troubled Now this proposition is brought in vpon the former matter in this sort Because the mysterie is so excellent which God hath opened vnto you