begot and brought vs vp The cause commanding is the lawe of God which chargeth children to honour their parents It is profitable so to doe Whie Bicause of the happie successe good lucke and long life which followeth therevpon But héere certeine questions are to be canuassed and sifted out the first whereof is this Doth it not oftentimes fall out that godlie and vertuous children die before their time and too too soone How then shall this promise of long life vpon earth be sure steddie and vndoubted to trust vnto Doe not vngodlie and vngratious children liue a long time and sée manie daies I aunswere This must first of all bée considered that what earthlie benefite or temporall gifte so euer our most louing and heauenlie Father doth promise vs the same is to bée receiued vpon this condition to wit so farre foorth as it turneth vs to good and serueth for the saluation of our soule Wherefore it commeth to passe and that not seldome that how much more God loueth his childe so much the sooner he taketh him out of this life according to that saieng Ablatus est iustus c. The iust and righteous man is taken awaie before his time least wickednesse should chaunge his disposition and maliciousnesse marre his manners Now because it happeneth sometimes that wicked and vngratious children liue long the cause thereof is the long suffering and gentlenesse of God calling them to repentance which if they set at naught they laie vp for themselues treasure against the daie of wrath that they maie euen then be tormented with euerlasting paines for their stifnecked stubbornenesse Whie doth the Apostle call this commaundement The first with promise béeing in déede the fourth in place and order séeing also the first commaundement hath a promise ioined with it euen the promise of Gods fauour and mercie I aunswere Wée must marke that in the lawe of God promise is of two sortes the one generall the other speciall or particular That is a generall promise which the first commandement hath hanging vpon it which is in déede a promise of a vniuersall or whole obedience to the lawe of God that is to saie it doth not properlie belong to the first commaundement but vnto all the commaundements or to the vniuersall and whole obedience of the lawe The speciall or particular promise is that which particularlie and seuerallie by it selfe is tied to some one commandement as long life is promised in the fourth commandement to be the reward of obedience towards our parents Furthermore the demand touching the necessitie of the end of euerie ones life appointed by destinie is aunswered out of this place For these words of the Apostle do manifestlie disproue ouerthrowe them which saie that the terme of life cannot be shortened by sinne offense nor yet prolonged by dutie obedience Which if it should be true the holie Ghost would not in anie wise promise happie successe and long life vnto them which honour their parents and it were flat against all reason if this obedience should doe no good at all either for the prosperous falling out of things or for the lengthening of life Against this false imagination therefore of the Stoikes which doth not onelie hurt and rauish manners but alse quite putteth out and destroieth all exercises of godlinesse most sure and stedfast testimonies must be prouided and learned of which testimonies there are thrée kindes speciallie which ouerthrowe this necessitie of the terme or end of our life which destinie hath made certeine vndoubted and vnmoueable as saie the Stoikes the Testimonies are these promises of obedience threatenings for stubbornenesse and examples of both Testimonies of promises because they are manie these few shall serue the turne It is thus said in Exodus Deuteronomie Honora patrem tuum matrem tuam c. Honour thy father and thy mother that thy daies maie be prolonged vpon the land which the Lord giueth thee Againe in the Prouerbs Per me multiplicabuntur c. Thy daies shall be multiplied by me and the yeares of thy life shall be augmented Againe Iusticia liberabit c. Righteousnesse deliuereth from death And againe Timor Domini c. The feare of the Lord increaseth the daies Of these promises there are manie examples When God threatned that he would destroie the stifnecked people Moses intreateth for them and according to promise the penitent were spared The destruction ouerthrowe of the Niniuites was pronounced euen by Gods owne mouth to fall vpon them the fourtith daie after Ionas began to preach but yet according to promise the penitent were spared Dauid maketh his praier vnto God and reared vp an altar that the pestilence might cease and he obteined his asking As for Ezechias what should I speake of him His repentance got him fiftéene yeares longer life There are verie manie testimonies of threatenings for stubbornesse stiffeneckednesse and disobedience such as these Qui maledicit c. He that curseth his father or his mother his light shall be put out in obscure places or in the middest of darknesse Againe Anni impiorum c. The yeares of the wicked shalbe diminished Againe in the Psalme Viri sanguinum c. The bloudie and deceiptfull men shall not liue halfe their daies In the 20. Chapter of Leuiticus the Lord threateneth a rooting out of wicked offenders from among their people which rooting out can be nothing else but a shortening and cutting off of their life for the fowle offenses which they committed Of these testimonies there are manie examples Her the sonne of Iuda because he was wicked in the sight of the Lord it is said that the Lord slew him Againe Onan spilling his séede vpon the ground least he should raise vp issue vnto his brother was also slaine of the Lord. Achan for the spoile of the excommunicate thing was commaunded euen by Gods owne mouth to bée stoned to death These promises and threatenings with their examples doe plainlie enough disproue and ouerthrowe the opinion of the Stoikes touching the end and ternie of life guided by destinie With these reasons accordeth the saieng of Iob which they wrest to the stablishing of their opinion For Iob speaketh vnder condition wherevpon it is manifest nothing can be proued And although one or other stand in it stoutlie that by the words of Iob there is a certeine end of life limitted set and appointed let him or them knowe that the saieng of Iob concerning the ende of life limitted set appointed is not to be referred vnto causes of destinie but to the obedience and disobedience of Gods commaundement Heerevnto also serueth the demaund touching the vanitie of Natiuitie-casters and Fortune-tellers that is to saie of them which by birthstarres that is by starres which arise at euerie ones comming into the world tell folkes fortunes their good lucke and their ill lucke And although it is to be graunted that
saie the beléeuers Secondlie thou shalt consider that the beléeuer maie please God by faith and maie be an heire of euerlasting life Thirdlie thou shalt persuade thy selfe that God doth not onelie require new obedience at the hands of the beléeuer but also promiseth a reward howbeit not of dutie for the worthinesse of the worke but of his méere grace for his fatherlie promise sake Fourthlie thou shalt make this reckoning that works done by faith are witnesses of faith and the effects of faith most assured signes of their proper cause Héerevpon God is said to paie euerie man his reward according to his workes because works are true euidences of faith and the feare of the Lord. This solution or answere maie trimlie be made plainer by a comparison betwéene the heauenlie Father and an earthlie Father For as an earthlie Father doth promise vnto his children sometime a large inheritaunce sometime a rich reward c. as the wages or reward for their worke if they shew themselues dutifull and obedient although they were not heires before by nature euen so God the heauenlie Father promiseth to his children whom he loueth in Christ euerlasting life as the reward for their obedience shewed by faith The promises of reward being thus applied stirre vp in the godlie an endeuour to obeie besides that they make nothing at all for proofe of the Papists wicked doctrine Verse 9. 9 And ye maisters doe the same things vnto them putting avvaie threatenings knowe that euen your maister is in heauen neither is there respect of person with him And ye maisters doe ye the same things towards them letting goe threatenings knowing that euen your maister also is in heauen and there is not anie respect of person with him THis is the last exhortation touching the seuerall duties of one to an other in their calling and it answereth that which went next before The Apostle requireth two things of maisters The first is To do the same things vnto them to wit vnto their seruants that they kéeping the right rule of proportion maie shew to their seruants good will againe for their seruice For the Apostle doth not require in maisters such and the like labours such and the like diligence such and the like submission as he requireth in seruants but a dutie answerable to their place and person Let the seruant therefore labour faithfullie and let the maister againe on the other side make much of his seruant giue him his wages for his worke sée that hée lacke nothing that is necessarie all this must be done In Domino In the Lord. For this is the meaning of the Apostle when he saith 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The same things to the intent that a iust proportion of duetie might bée kept betwéene the maister and the seruant The second thing which the Apostle requireth of maisters is To put awaie threatning By which word of Threatning he meaneth all manner of hard handling towardes their seruants To this exhortation he addeth a reason drawne from like matters and saith And knowe that euen your maister also is in heauen As if he should saie There is no cause whie ye shuld ouercrowe your seruants think your selues iollie fellowes in respect of them for your maistership sake no no. For euen ye your selues haue a maister also in heauen who can be with you to bring notwithstanding your maistership or the pouertie of your seruants which are not things that he is lead by For there is no respect of person with him as there is with wicked and vniust iudges but according to the truth vprightnesse of the cause so he frameth his iudgement For the Lord saith S. Ambrose is a righteous iudge looking vpon the cause and not eieng the person The word Person in this place doeth not signifie the substance but the qualitie that is to saie whatsoeuer is regarded in iudgement besides the trueth of the cause These wordes therefore Of respect of persons ought not to be wrested to a contrarie meaning For there is in them a comparison betwéene God and men Men for the most part giue iudgement after the things which they sée with their eies and which outwardlie appeare they are moued with linage or birth with riches with kinred and with friendshippe againe sometimes with hatred with loue and other affections whereby it commeth to passe that they ouerslipping the trueth and equitie of the cause giue wrong iudgement As for God whose iudgement is right and according to truth he chaungeth not his righteous iudgement for the maisters sake not yet for the seruaunts sake but he iudgeth according to the truth of the cause not hauing anie regard to this or that person For hée followeth without stint incessantlie this vnremoueable rule of iustice For he receiueth the repentant into fauor as for the vnrepentant and stubborne he cannot awaie with them they are outlawes Héerehence all godlie maisters haue to learne to humble themselues before God who is their maister as well as their seruants maister and let them be mindfull by his example not to set their seruants at naught because of their outward person that is to saie their vile base estate but rather to make more account of them And whie For although the condition of seruaunts differ from that of maisters héere on earth yet notwithstanding they haue all one maister in heauen whome both of them ought to serue and obeie as fellowe-seruaunts Verses 10. 11. 10 Finallie my brethren bee strong in the Lord and in the povver of his might 11 Put on the vvhole armour of God that yee maie be able to stand against the assaults of the diuell Touching that which remaineth my brethren be yee strong in the Lord and in the power of his might put yee on the whole armour of God that yee maie be able to stand against the snares of the diuell THE Apostle returneth to a generall exhortation where after the doctrine of grace after exhortations to vertues worthie of the Gospell after peculiar duties belonging to certeine seuerall degrées of men he calleth vpon all the godlie vnder the name of the Ephesians and exhorteth them to be strong in minde taking vnto them such armour as maie withstand the snares of the diuell a verie mightie enimie doubtlesse if we shall looke vpon his manifolde assaultes his subtile vnderminings his sundrie waies of laieng in waite and our owne strength which is but weaknesse howbeit a discomfited enimie and not able to resist if we beholde him in whome resteth our whole power and valiantnesse For when we leane vpon him with a steddie and sure confidence it commeth to passe that the Diuell be he neuer so big suffereth shipwracke himselfe though he stirreth vp tempests and raiseth stormes to sinke the seruants of God In the Apostles words the manner of exhortation is to be marked He saith thus Be strong in the Lord in the power of his might First there is signified vnto to
and the hardnesse of our heart bringeth to passe that we are touched with no féeling at all of sorowe for our sinnes without which féeling the voice of the Gospell doth neuer waxe swéete vnto man but rather lie wide open and giue vp our selues to the committing of all filthinesse Now the word of God is a souereigne salue to heale vp these sores when the same is sincerelie taught and faithfullie learned Which thing that kinglie Prophet Dauid knowing well inough witnesseth saieng In quo mundam c. Wherewith shall a young man redresse his waie In taking heede thereto according to thy word which word doubtlesse he saith in the same Psalme is his delight and counsellers For this cause the same Prophet preferreth that verie word before all the riches of the world saieng Diligo mandata c. I loue thy commandements aboue gold yea aboue most fine gold Againe Laetabor ego super c. I will reioice at thy words as one that findeth a great spoile Againe Melior mihi lex c. The lawe of thy mouth is better vnto me than thousands of gold and siluer Dauid therefore confesseth that the word of God is the most pretious treasure in the world and that our life is vncleane and our waie filthie vntill they be cleansed by the word of God as with water of the clearest fountaine Which thing is then done when we obtaine faith by hearing and receiue the holie Ghost For then the mistinesse of our mindes is driuen awaie our vnderstanding is lightened and our heart which was hard before like a stone is made fleshie and soft so that the lawe of God maie bée written therein euen to be touched with the féeling of sin to defie and spit at sinne and to followe the counsels not of the flesh but of the spirit in framing and ordering our life Séeing the doctrine of Gods word bringeth so manie and great benefites that notable man whom euen now I named saith euen vpon iust cause that Among all the workes of men to teach and learne the word of God is the most excellent Now forsomuch as the word of God is a treasure so pretions to teach and learne the word of God a worke so excellent what shall we saie of the sincere true teachers of this word What shall we saie of them which deliuered the word of God as it were from destruction when it laie ouertroden with the horrible imaginations of men and deuises of diuels as in most filthie mire and made the same faire and cleane with their sound and sincere expositions We are greatlie indebted to them which sée to the prouision of such necessaries as belong to the maintenance of this life and without which these fraile bodies of ours cannot continue in health but we are neuer able to requite them with the like which haue restored and made doctrine pure againe béeing the verie treasure without the which we fall from all hope of euerlasting life and haue deliuered the same doctrine vnto vs both by word of mouth and in writing sound and sincere In the number of these I reckon M. Philip Melancthon our schoolemaster a man worthie of the first place next vnder M. Martine Luther than whom all Germanie neuer bred and brought vp one sharper in wit quicker in iudgement perfecter in knowledge greater in learning readier sounder in expounding the scripture roundlie yea more than that zealouser in godlinesse and earnester in religion In consideration of which notable and singular gifts he is had in great account and estimation not onelie of them which professe the same religion with vs but also of the verie enimies of true religion When Saint Paule wrote to the Philippians of his time concerning Epaphroditus saieng Excipite ipsum in domino Receiue him in the Lord with all gladnesse and make much of such the holie Ghost meaneth indéed thereby yea willeth vs to take them for Gods instruments openlie to confesse the benefits which wée receiue by the meanes of such men to be of God to reuerence them as our schoolemasters to loue them as our fathers to estéeme of them as the builders vp of Gods Church and to make accompt of them as the most principall pillers of Gods Temple Thus much doeth godlinesse desire and their trauels deserue no lesse We must not therefore giue them anie place whose practise it is to deuise slauders reproches and foule speaches thereby doing what they can to put out so great lights of the Church who if they séems to haue done amisse in anie thing let vs make the best of it for Christian charitie and méeknesse sake It is a true saieng of Xenophon 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Which sound thus béeing expounded It is a hard matter for men so to do a thing that it be amisse in no point and it is hard for them also that do a thing in no respect blame-worthy not to light vpō some quareling findfault For the weaknes of men is great and manie escapes are made in a mans life which are rather friendlie fauourablie to be couered than maliciouslie and enuiouslie to be made worse There is also in manie a great lightnesse which maketh men to be sharper iudges against others that haue not offended at all As for our weaknesse let vs lament it and as for our lightnesse which is the cause that they are euill thought of whose labours are greater and their gifts excellenter let vs leaue it giuing God thankes who sendeth into his Church for the edification or building vp thereof such healthfull instruments And although verie great thankes as méete is are due to them which haue found out made redie the first waie yet notwithstanding others that haue followed after in their place and trie all the masteries they maie for the edification or building vp of the Church and the knitting together of the Saints are not to bée sette at naught but euerie one in his place is to be had in accompt Saint Paule was a worthie and chosen instrument of God than whom not one of the Apostles laboured more nor spread the Gospell of Christ further Titus also who remained in the Isle of Crete was lesser than Saint Paule both in giftes and labours and also in degrée of calling Héere I acknowledge and giue Saint Paule his title to be the great teacher of the Gentiles and as for Titus I reuerence him according to his place who learned at S. Paules mouth those things which afterwards he deliuered to his hearers In like sort I acknowledge and reuerence M. Martine Luther M. Philip Melancthon as the principall and chiefest teachers that euer Gods Church had in our age the like I doe also to all and euerie one of them in their place as the healthfull instruments of God in his Church by whose workes I set great store am also right glad that it was my lucke to be of
doe euill in my sight and heare not my voice I will repent of the good that I thought to do for them XIIII Héereby plainlie appeareth that Gods predestination is ratified confirmed by in Christ and that therefore it requireth at our hands the condition of faith whereby wée are graffed into Christ and so numbered among the chosen XV. Vpon the things which we haue hetherto spoken let vs make this definition of Predestination Predestination is the ordinance of God whereby he hath appointed by and in Christ before the foundation of the world was laide according to his good pleasure and the counsell or purpose of his will all such to life euerlasting as should beleeue in Christ their redeemer that they might be holie and blamelesse before him that they might magnifie the praise of the glorie of his grace for euer euer world without end The opposite or contrarie to Predestination is Reprobation whereby so manie as care not for beléeuing in Christ so manie as continue not in the faith of Christ to their liues end are cut off from grace banished from euerlasting life and like bondslaues condemned to perpetuall paines The cause of this reprobation is the sin of men the iustice of God punishing offenders which foreslowe to flée for succour to the mercie seate which God hath vouchsafed to set before men in open sight XVI Furthermore when we require the condition of faith we do therewithall reproue Pharisaicall errour touching the worthinesse of persons the prerogatiue of flesh the merits of mens works c. Wherevpon this also followeth That we must not iudge of this great mysterie either after reason or according to the law For as reason séemeth to make the worthinesse of persons the prerogatiue of flesh the cause of election so the law likewise séemeth vnto Hypocrites but yet amisse to make the merits of works the cause of election XVII The cause therefore of our predestination is not in vs as the Monks thought who were farre wide but in God which cause the Apostle calleth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 voluntas Dei The good pleasure of Gods will And S. Augustine Misericordissimam Dei voluntatem The most mercifull will of God Of this will of God toward men when we are well warranted certeinlie assured then haue we an vnmouable foundation of our predestination For God worketh all things after the counsell of his owne will as Saint Paule witnesseth XVIII The most mercifull will of God is not vnknowne or hidden from vs but deliuered opened by the voice or sound of the Gospell in foure things chieflie it is to be seene namelie In the sending of his son In the promise In the commandement and In the sealing of grace XIX This sending of the sonne is a substantiall testimonie of Gods fatherlie will towards vs according to this saieng of the son Sic Deus c. So God loued the world that he gaue his onelie begotten sonne that as manie as beleeue in him should not perish but haue euerlasting life And againe Commendat Deus c. God setteth out his loue towards vs seeing that whiles we were yet sinners Christ died for vs. The price therfore which he paid downe is a sufficient amends for the misdéedes of the world For the Father himselfe confesseth That in his sonne he is well pleased and biddeth vs boldlie heare him XX. No man hath to thinke that the sonne was sent into the world to redéeme a certaine number put a part from the rest of mankind onlie but rather to take awaie the sins of the whole world according to that saieng Ecce agnus c. Behold the lambe of God which taketh away the sins of the world For as he toke vpon him y e nature common to vs all so with our nature he tooke likewise our cause For so he saith openlie of himselfe Filius hominis c. The sonne of man came to saue that which was lost Now there were not a few handfuls of mankind lost but all mankinde one with an other As therefore in Adam we all fell so the promise of the seede which should bruse the serpents head is giuen to all Adams ofspring Héerevpon saith S. Iohn Christus apparuit c. Christ appeared to destroie the works of the Deuill Wherfore as S. Paule saith Fidelis hic sermo c. This is a true saieng by all meanes worthie to be receiued that Christ Iesus came into the world to saue sinners XXI Now in that the successe the more pitie is not answerable to the fathers will who sent his sonne nor to the desire of the sonne who suffered punishment for mans sinne that proceedeth from their own malice wilfulnes for that they béeing bidden of a most mercifull gentle father to the mariage of his best beloued sonne might be welcome guests cared not for comming but vnthankfullie set at naught his kindnes as Christ himselfe complaineth saieng Multi sunt vocati c. Manie are called but few are chosen that is to saie Few beléeue bring foorth fruits worthie of repentaunce This is the cause why they are shut out of the Bridehouse as guests not garnished with a wedding garment XXII THE PROMISE OF GRACE which in déede stretcheth vnto all doth likewise commend vnto vs the most mercifull will of our heauenlie father Heervnto serue manie saiengs among the rest these which followe Haec est voluntas c. This is the will of my Father which sent mee that all which see the sonne beleeue in him should haue life euerlasting Againe Sic non est c. So is it not the will of your Father which is in heauen that one of these little ones should perish Againe Deus vult c. It is the will of God that all should be saued and come vnto the knowledge of the truth Againe Deus longanimis c. God is patient and long suffering towards vs and would haue no man to perish but would all men to come to repentaunce To this also perteineth that place of the Prophet Nolo mortem c. I will not the death of a sinner but that he repent and liue Héerevpon saith Saint Barnard Prodit in lucem c. The great counsell which from the euerlasting laie hid in the bosome of euerlastingnesse is come abroad in light for the comfort of the miserable and distressed bicause God will not the death of a sinner but rather that he should repent and liue XXIII This promise of grace as it reacheth vnto all so is it also fréelie giuen and is to be receiued by faith alone The Apostle most plainlie auoucheth both in the 9. 10. 11. Chapters of his Epistle to the Romanes where he aloweth no place at all to the prerogatiue of the flesh nor to the merits of workes concludeth that Whosoeuer beleeueth shall not
thing wherein we haue set foorth the will of God towards all men commendeth likewise vnto vs the true fatherlie will of God towards all For it cannot be that the will of God should wrestle with his commandement Wherefore when he biddeth the whole world heare his sonne his will doubtlesse is that all should heare him his will is by hearing they should haue faith For the preaching of the Gospell requireth saith Gods will also is that such as beléeue should be saued Besides this the sonne who is the wisedome of his Father sendeth out his Disciples throughout the whole world with this commandement Ite in mundum c. Goe ye into all the world preach the Gospell vnto euery creature He that shall beleeue and be baptised shall be saued but he that will not beleeue shall be damned This commandement forsomuch as it reacheth vnto all plainlie proueth that Gods will is to haue all men saued but yet vpon the condition of faith as the promise ioined to the commandement declareth The Lord straineth his voice crieng Venite c. Come vnto me all ye that are wearie and laden and I will ease you Héere doe both namelie the commandement and the promise testifie that the will of God is fatherlie that all should come to Christ calling them and that all should obtaine in him their saluation XXXV This therefore is boldlie and vndoubtedlie to be built vpon that the eternall and vniuersall commandement of God is an vndeceiuable witnesse of his will towardes all men Séeing therefore he commandeth all to heare his sonne and to beléeue in him his will surelie is thereafter that all should heare that all should beléeue that all should be iustified that all should be sanctified and that all should be saued Be it farre from a Christian heart to thinke that God forgiueth all men outwardlie and in words and hath an other will and secret meaning of his owne inwardlie XXXVI But one or other will saie peraduenture Faith is the gift of God and the worke of the holie Ghost Ergo no man can beléeue but he which receiueth faith from aboue Againe No man commeth to the sonne vnlesse the Father drawe him This I graunt is verie true But when Saint Paule saith Faith commeth by hearing and hearing by the word of God he meaneth that the preaching of the Gospell is the ordinarie instrument to obteine faith wherein God according to his promises will be faithfull and effectuall will drawe and knit vs vnto his sonne by the word and the spirit But manie when God draweth them set shoulder against him whom they maie as well I wisse obeie This is plainlie proued by the complaint of Christ lamenting and wéeping ouer the Iewes for their frowardnesse Quoties volui c. How often would I haue gathered thee together as the henne gathereth her chickens and thou wouldest not The like stubbornesse and wilfull obstinacie Saint Stephen casteth in the téeth of the Iewes in his time saieng Duri ceâ—uice c. Ye stiffenecked and of vncircumcised hearts and eares ye haue alwaies resisted the holie Ghost And the Lord by his Prophet Esaie saith Tota die c. I haue stretched out my hands all the daie long to a stubborne people that haue resisted me By this selfe same testimonie of authoritie Saint Paule sheweth the rebellion of the Iewes which he proueth to be the cause of their casting off And although our minde whiles it is enlightened prepared altered chaunged disposed and ordered is the patient or sufferer yet notwithstanding in respect of consent and agréement our will being taught by the word and strengthened by the holie spirit is the agent also or dooer XXXVII Héerevnto serueth the example which Saint Augustine setteth downe of Nabuchodonosor and Pharao in these words Quantum ad c. In respect of their nature they were both men in respect of their dignitie both Kings in respect of their cause both keepers of Gods people in captiuitie in respect of their punishment both gentlie admonished and warned by chastisements What then made their endings diuerse Forsooth this because the one feeling Gods hand mourned in the remembrance of his owne sinne and iniquitie the other wrestled with free will against the most mercifull good pleasure of God XXXVIII But héere speciall héede must be taken least anie through wantonnesse and long custome of sinning abusing the gentlenesse and long suffering of God calling them to repentaunce purchase vnto themselues Gods heauie iudgement that in his wrath he forsake them and giue them ouer into a reprobate minde When this is come to passe men waxe deafe and hard of hearing the word of God drawing to themselues such a vse and necessitie of sinning by their owne will that they can doe nothing else but sinne For it fareth with them as with him that pitcheth himselfe headlong from the toppe of a stéepe hill which deede being once done there is no calling of it backe againe because it is past recouerie XXXIX We must therefore in time obeie the voice of God calling vs we must repent and walke warilie as the Prophet giueth vs counsell before our God For he that refuseth to heare God calling vs by his ministers runneth with full raine into the punishment of wilfull obstinacie wherevpon followeth that he being more and more fast bound with the chaines of sinne till at length he become senselesse and sorowlesse and so turne topsie torue all the meanes of saluation Heere therefore that common verse hath fit place If thou to daie vnmeete be thought To morrowe doubtlesse much more nought XL. The sealing of grace commendeth vnto vs most manifestlie the fatherlie will of God for this followeth in the fourth place among those markes tokens which set before our eies how fatherlie the will of God is towards all men For whiles he biddeth all nations to be baptised hée will also no doubt that his grace and most mercifull will be sealed vnto all nations For he would neuer call all nations to Baptisme but that his will is to giue saluation to all nations which he sealeth with Baptisme For this is an vnmouable sequele God offereth saluation vnto all Ergo his will is that all be saued XLI Now in that Baptisme is but onelie literall in manie this commeth not to passe by the counsell will of God who giueth his grace truelie and sealeth the same in déede by Baptisme but through the default of men who shrinke shamefullie from the couenaunt which they made with God in Baptisme XLII For as God promiseth and sealeth his promise with Baptisme so it is méete that man on the other side haue faith in this behalfe For in euerie couenant either partie must and shall kéepe the conditions and appointments of the couenant And for that cause S. Peter defineth it A good conscience making request to God For God in giuing Baptisme promiseth grace now a conscience in faith
by custome and imitation but by necessitie of birth conception after the fall of our first parents the childe of wrath that is to saie by the iust iudgement of God angrie and displeased with him guiltie of euerlasting death through sinne For the childe of wrath is Passiuelie taken and not Actiuelie For he is not héere said to be the childe of wrath which is angrie but he which suffereth anger by desart and therefore is appointed vnto punishment Also before the childe of wilfulnesse and stubbornesse is Actiuelie taken for it signifieth one that is froward malicious disordered and a wrestler against the word of God and his will It is to be noted therfore that this word Filius Childe ioined with Genitiue cases of Nownes appellatiues is somtimes Actiuelie taken that is to saie signifies a man giuen to that propertie or qualitie which by the Genitiue case is expressed other sometimes againe it is Passiuelie taken that is to saie signifieth him that is made subiect to suffer that thing which the Genitiue case declareth In this place let vs first of all marke how miserable our state and condition is without Christ For we are carried a maine into all kinde of sin and wickednesse euen as the lust of the flesh moueth vs not onlie summoned but also tried found guiltie before Gods iudgement seate as offenders deseruing the wrath of God and eternall death Let this thinking vpon our euill case admonish vs how swéete the Lord is and how comfortable his word who by his grace deliuereth vs out of these daungers and remoueth vs into his glorious kingdome Besides that we haue said by this and the former part we maie gather the causes of sinnes bearing full swaie in the world which kéepe order in following one another The first is the flesh it selfe Now this word Flesh is diuerslie taken in the Scripture For sometimes it hath a proper and sometimes againe a figuratiue or borrowed meaning When it is properlie taken it signifieth the fleshie substance of liuing creatures as when Saint Paule saith thus Non omnis caro eadem c. All flesh is not the same flesh but there is one flesh of men and another flesh of beasts and another of fishes and another of birdes It is figuratiuelie taken also sometimes by the figure Synecdoche and signifieth the whole man as in that place of Saint Paule Vt non c. That all flesh maie not boast that is to saie man or anie other liuing creature as in that place also of Genesis Finis c. An ende of all flesh is come before me Sometimes by the figure Metaphora for as the flesh doeth properlie signifie a thing sensible which maie be fealt and séene so Metaphoricallie it signifieth the outward shewe or appearaunce of things as in that place where it is said Vos iudicatis c. Ye iudge after the flesh Sometimes by the figure Metalepsis for bicause the flesh is soft it is otherwhiles taken for soft and set against hardnesse as in that saieng of the Lord Auferam c. I will take from their flesh their stonie heart and I will giue them a fleshie heart that is to saie a soft heart not resisting God but beléeuing in the word of God Sometimes by the figure Metonymia for something to him belonging and that diuerslie otherwhiles for the iudgement of reason as in that saieng Caro sanguis c. Flesh and bloud hath not opened this vnto thee that is to saie by the iudgement of reason thou perceiuest not that I am the Sonne of God and the true Messias Sometimes for the beginning of mans corrupt nature that is to saie for originall sinne as in Saint Paules Epistles euerie where maie be séene 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is to saie The wisedome of the flesh is death Againe Si secundum c. If ye liue after the flesh ye shall die And in that speach of the Lord Quod natum est c. That which is borne of the flesh is flesh And in this sense is the word Flesh taken when we make it the first cause of sinnes reigning and ruling among men Against this is set as it were flat contrarie the spirit of the new borne that is to saie a motion or working which the holie spirit stirreth vp in the hearts of the beleeuers which is the first cause of godlie purposes and exercises in men The second cause of sinnes swaieng in such sort is the lust of the flesh whereby the flesh or originall sinne is made lustie effectuall to bring foorth verie ill fruits The force of this lust all men féele trie in themselues Against this is set as flat contrarie the lust of the spirit which hath place onelie in the godlie and in such as haue chaunged their copie by repentaunce and this is the second cause of godlie purposes and exercises in the good The third cause of trespasses and sinnes is the vnderstanding or as Saint Paule saith 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is the minde when the minde or vnderstanding being attainted raised vp of lust beginneth to talke and reason with it selfe of those things wherevnto the lust moueth and pricketh it Against this is set as flat contrarie the vnderstanding of the spirit The fourth cause of sinnes and offenses is the will of the flesh and thoughts of the same as Saint Paule saith And although the will sometimes replieth vpon the reasoning of the flesh yet notwithstanding in them that are not new borne it is violentlie caried away yea verie often with the force of the flesh euen as a Pinnisse or small Barke is with contrarie windes and weather though the mariners doe what they can for the safegard of the same Héereto serueth the saieng of Medea Laudo â—â—â—liora c. The better I allow as true But yet the worst I will ensue Against this will of the flesh and the thoughts of the same is set as flat contrarie the will of the spirit commanding things which the flesh can in no wise awaie with and this is the fourth cause of godlie purposes and actions in the good The fift cause of sinnes is as Saint Paule saith 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The common course of this world that is to saie the peruerse and froward fashions of this world infinite offenses dailie giuen and examples of most mischieuous déedes without number This euill custome of the world is a kinde of fodder sustenaunce of sinne wherewith manie among them that were minded to feare God being fedde fat ware wilde and kicke vp the heele against him Héerehence springeth this that the euill manners of parents is ths euill bringing vp of their children For whiles men doe amisse and liue after the manner of the multitude they excuse themselues by example as they in olde time did who setting good Noe at naught were paid home at length féeling in the floud due punishment for
〈◊〉 〈◊〉 〈◊〉 I am that good shepheard So héere also 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I am that same prisoner of Iesus Christ who haue the name euerie where to bee him that would make the Gentiles equall with the Iewes for which things sake I am now lead awaie to Rome and there kept prisoner Héere thrée places offer themselues vnto vs. The first That the preaching of the Gospell is ordeined for the building vp of the Church The seconde That the godlie preachers of the word must looke for nothing but trouble and persecution at the hands of the world The third That the preaching of the Gospell is a most assured token and vndoubted warrant of Gods fauour Verses 2. 3. 4. 2 If ye haue heard of the dispensation of the grace of God vvhich is giuen mee to you vvard 3 That is that God by reuelation hath shevved this mysterie vnto me as I vvrote aboue in fevv vvords 4 Whereby vvhen ye read ye maie knovve mine vnderstanding in the mysterie of Christ If ye haue heard of the dispensation or ministration of the grace of God which is giuen me to you ward to wit that God by reuelation hath made the Gospell knowne vnto me as I wrote vnto you before whereby when yee read ye may vnderstand my knowledge in the mysterie of Christ THis is a cause of the former reason taken from the cause efficient which he saith was not vnknowne to the Ephesians First he sheweth he was called of God to the office of an Apostle Secondlie he declareth y e manner of his calling Thirdlie he auoucheth that he learned the Gospell from aboue euen of God concerning which thing he wrote to the Ephesians before as he saith to the intent that they in reading might vnderstand knowe the certeintie of his doctrine and calling All these points pertaine to this purpose that we may be assured that S. Paule was an Apostle of the Gentiles by the appointment and commaundement of God so that wée neede not at anie hand to doubt of the certeintie of his vocation or calling testimonies whereof may bée read in the Actes of the Apostles in his Epistles to the Galathians and the Philippians Héere thrée things méet vs worthie of marking First How necessarie the certeintie of their calling is which teach in the Church The second That the Gospell is a mysterie vnknowne to mans reason flat against that most filthie and beastlie knaue which braggeth without shame that he forsooth by naturall reason found out the necessitie of the Gospell and the sending of the Messias into the world without the writings of the Prophets and Apostles The third That the certeintie of the Apostles doctrine is vnmoueable stedfast and vndeceiuable Verses 5. 6. 5 Which in other ages vvas not opened vnto the sonnes of men as it is novv reuealed vnto his Apostles and Prophets by the spirit 6 That the Gentiles should be inheritours also of the same bodie and partakers of his promise in Christ by the Gospell VVhich in other ages or times was not knowne to the sonnes of men as it is now opened vnto the holie Apostles and Prophets by the spirit that the Gentiles are coheires and of the same bodie and partakers of his promise in Christ by the Gospell THis is an amplification or enlargment by comparison wherein a reason is rendered why the Gospell of the calling of the Gentiles is named A Mysterie to wit bicause it was vnknown to the world till such time as it was opened by heauenlie reuelation that it was not made manifest to all the Gentiles indifferentlie one with an other that the knowledge of this mysterie was not so euident to the olde Prophets as it was to the Apostles For although the olde Prophets prophesied much of the calling of the Gentiles to the Gospell yet notwithstanding the time and the manner thereof were not so cléere to them as to the Apostles Nowe what kinde of mysterie this is of the Gospell which hee hath in hand he declareth in saieng That the Gentiles should be inheritours also and of the same bodie and partakers of his promise in Christ by the Gospell The mysterie of the Gospell therfore is this That the Iewes and the Gentiles are made ioint-heires of the heauenlie inheritaunce that they all make one bodie in Christ and that the promise of grace which is offered by the Gospell pertaineth vnto them both alike This equalitie or making of the Iewes and Gentils all alike ouerthroweth the prerogatiue or title of excellencie whereof the Iewes maie séeme to vaunt For saluation is a méere frée gift which is also offered fréelie to the most vnworthie Gentiles and to Idolaters but is receiued by faith alone For when the Apostle saith Of his promise in Christ and when he maketh the Iewes and the Gentiles euen and equall what else doth he but exclude and harre out all degrées of worthinesse in merites and requireth the faith of the promise The specialties of this place followe in order Theâ— first That the Gospell is a mysterie which mans reason cannot of it selfe by anie meanes reach vnto The second That the mysterie of the Gospell is reueled by the holie Ghost in preaching with liuelie voice and sounding vtterance For outward preaching auaileth and profiteth little vnlesse there be present within vs the true teacher namelie the holie Ghost which is effectuall and forceable in the worde and with the word The third That all Christs faithfull ones are heires of one and the selfe same inheritaunce members of one and the selfe same bodie and partakers of one and the selfe same saluation by one and the selfe same Iesus Christ The fourth That the dignitie of the ministrie of the Gospell is excéeding great and the necessitie thereof is not smal For by the same the promise of saluation which is to be receiued by faith alone is offered vnto all in Christ Iesus Verse 7. 7 Whereof I am made a minister by the gift of the grace of God giuen vnto me through the vvorking of his povver VVhereof I am made a minister according to the gift of Gods grace giuen vnto me according to the working of his power SAint Paule méeteth them in the téeth which would charge him with arrogancie for that he doth so highlie aduance his ministerie he vseth a certaine shifting off from himselfe to an other For he doth not make his owne merit or vertue but Gods grace the cause that hée was called to be an Apostle Againe he ascribeth it to the working of Gods power that by his Apostleship it pleased God to build his Church For séeing God is able to bring to passe that things which are not maie bée why then might he not of a bloudsucker make aâ—â— Apostle why then might he not of an arrogant person make a wise preacher why then might he not of a weakling make a Champion Let euerie one of vs set before his eies this example of
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
all earthlie things and inferiour bodies haue a kinde of affinitie or kinred as it were with the course of the starres and so come by their disposition and qualitie yet notwithstanding the knowledge and certeintie of euerie mans disposition and manners their health and sicknesse what shall chaunce vnto them and what they shall doe or suffer in their life besides all that when where and after what sort they shall die cannot bée concluded therevpon These are in a manner the things which our Chaldeans Aegyptians or Astrologers professe themselues skilfull cunning to tell before they come to passe For as we denie not vnto that most noble Art which they name naturall Astrologie the knowledge of Natures order and the mouings of heauenlie bodies euen so we vtterlie mislike their superstition who professing indiciall Astrologie for with this great and glorious title they decke and garnish their superstition doe measure and gesse euerie mans fortune by the houre of his birth For to speake of euerie mans manners and of their health or sicknesse strength or weaknesse dispositions and complexions I saie and auouch it that there can no certeintie bée concluded by the starres And although there be some consent accord of the stars with these inferiour bodies wherby the properties estates which peculiarlie belong to bodies are framed and sometimes also perteine to affections in men which for the most part consist in complexions yet notwithstanding the Natiuitie-casters and Fortune-tellers doe farre ouershoote the marke when they giue iudgement according to the time of birth For whiles they confesse that recourse must be made from the time of bearing to the time of begetting what doe they else but bewraie their owne vanitie For it is not possible that Natiuitie-casters and Fortune-tellers should heare and knowe for certeintie the verie time of conception or begetting For seeing that the time of birth is not onelie oftentimes sooner than it should be but also and that not seldome put off and delaied the longer through the weaknesse of the woman with child or which lies in labour how is it possible I beséech you to knowe the verie instant of ones begetting Speciallie if but in the missing of a verie few minutes of an houre there is woont to be a verie great inclination and mouing of the heauens and the starres He therefore that will certeinlie vndoubtedlie tell before hand by the time of birth what shall happen héereafter he had néede taking his Astralobe and holding it in his hand to stand by euen at the time of begetting when the verie deede is a dooing For it is no sure trusting of Clockes or Dialls in so weightie a matter Furthermore séeing manie are borne at one and the selfe same instant of time and yet nothing like in nature and manners what man béeing well in his wits will beléeue that the manners of men depend vpon the starres Besides that the force of the seede which bréedeth the childe is much greater than the force of the starres as touching the framing of manners For we see manie expresse the nature and manners of their parents of whose seede they were begotten As for the spirituall begetting whereby the manners of the saints are framed it hath no place héere For that begetting dependeth not vpon the starres but vpon the will of God Now touching bodilie health although I iudge that in some part the starres haue to deale therein yet notwithstanding I flatlie denie that it can be certeinlie told of Natiuitie-casters and Fortune-tellers because of the vncerteintie of begetting Vpon the selfe same foundation are their flim flam tales builded which professe that they can tell as right as a rams horne what shall chaunce to euerie man in his life and this forsooth they will shewe you by the starre vnder which they were borne For as the time of begetting is vncerteine as hath bene alreadie declared so the causes of chaunces in a mans life proceed from some other meanes place The saieng of the Lord remaineth fast and sure Honora parentes vt benè tibi sit Honour thy parents that it maie goe well with thee This oracle is as certeine as what is most certeine which no decrée of Natiuitie-casters and Fortune-tellers nor anie birthstarre is able to chaunge or take awaie Touching their tittle tattle of the kinde and time of death it is a tale as vaine as the rest For this is to bée abidden by that in one skirmish and in one houre thréescore thousand men were slaine all which out of doubt had diuers and sundrie birthstars It is as true also that at one instant of time children haue bene borne who notwithstanding died at seuerall times Out of these I conclude that their superstition is most vaine which will haue mens chaunces and fortunes subiect to their iudiciall Astrologie Let them gainsaie what they can these reasons maie suffice to spie their iugglings and to auoid their wiles The birthstarre of a man it dependeth either vpon the time of his conception or begetting or else vpon the time of his natiuitie or birth but both are vncerteine vnto such which holding in their hand an Astralobe stand not by them that are a begetting and them that are in childbearing Againe if the issue of things commonlie called Lucke depend vpon the starres then shall the destinie of all such as haue one and the selfe same birthstarre be alike but euerie one that is well in his wits will saie that this is starke false If good lucke depend vpon the starres then shall obedience to Godward depend vpon them too For this is the proper cause of that Furthermore if the kind of death and all manner of misfortunes depend vpon the starres then shall sinnes depend vpon them too which is horrible to be spoken Séeing the case standeth so I wish the wiser sort to be warned that as it is méete to sette store by true and naturall Astrologie which is verie profitable in our life and a notable and excellent gifte of God so to take héede and auoid these deceiuers these Iacke iugglers and common Couseners which professe that they can certeinlie tell by birthstarres what good lucke and what ill lucke shall light vpon a man or a woman in this life speciallie séeing that superstition is meruellous hurtfull to good manners flat against honest and good lawes and as it were a disgracing of God who witnesseth his owne selfe that as a prosperous estate and happie successe of all things are the rewards of obedience so misfortunes and all kinde of discommodities and mischiefes are the punishments of sinne As for that which some bring in going about to make the best of these mens madnesse to wit that the starres haue not a sure a stedfast an vndoubted working Againe that starres doe gentlie incline or drawe to and not roughlie compell I saie so too so that this inclination or bending be referred onelie to bodies and complexions of bodies by their
leaue and not vnto the mindes willes of men which haue in them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is election or choice which is an abilitie not bound but at libertie whereby the will hauing great choice of things taketh this and that according as it is lead as to followe vertue and auoid vice But this is little agreeable to the goodlie and gaie promises of our Chaldeans Aegyptians or Astrologians who will haue their Art and cunning so firme fast and vnmoueable as they dare boast that nothing can be done but according to the rule and appointment therof For an inclination is not a necessarie cause of anie thing speciallie in men who maie be gouerned by the iudgement of the minde euen contrarie to inclination if it be euill And to hold my peace a while there is nothing more foolish and vnfit than certeinlie to conceiue the effect and full accomplishment of a thing vpon a péece of a cause the same being of the basest order least force to bring forth an effect and full accomplishment Now in that the Mathematicians can foreshew the Eclipses and change of weather this commeth to passe because they depend vpon certeine causes which causes according to the ordinance of God do ueuer alter or varie And these to wit change of weather dependeth vpon the inclination of starres which inclination neuer deceiueth for the most part in things that lacke life Wherfore as Eclipses stand vpon demonstration so change of weather standeth vpon coniecture It is far otherwise in the reasonable abilities of the minde speciallie in the wils of men which are indifferenlie inclined vnto contraries as hath bene alreadie shewed Verse 4. 4 And ye fathers prouoke not your children to vvrath but bring them vp in instruction and information of the Lord. And ye fathres prouoke not your children to anger but bring them vp in learning the rebuking or feare of the Lord. THis is the fourth specialtie answerable to the former For as that required of children their obedience so this asketh a dutie of parents like in proportion and measure towards their children And in the first place the Apostle setteth downe of what things fathers ought to take heede secondlie what they ought to do with their children He giueth them warning to beware in anie wise of too streight and sharpe handling seasoned with no loue or gentlenesse For hard handling wherein appeareth no fatherlie loue or affection hath manie inconueniences ioined with it For first of all it maketh their children dizzards dolts blocke-heads heauie-hearted and dull of spirit Secondlie it bréedeth hatred by little and little in their tender mindes against their parents Thirdlie this hatred which they haue continued maketh place for stubbornesse and rebellion so that when thou wouldest win them by gentlenes faire meanes the mischiefe being so far growne thy labour is but lost But where parents execute their rule and power well ouer their children there doth authoritie hold them in feare willingnesse to obeie and kindnesse keepeth them in loue and readinesse to please As therefore too much making and as we saie cockering of our children is the next waie to make them sluggards wantons so a wise bringing of them vp a right and orderlie vsing of them maketh them quicke spirited honest thriftie Now the apostle addeth what parents ought to do with their children and that brieflie when he saith But bring them vp in instruction information of the Lord. Saint Paule in this place requireth thrée things of godlie parents First Bringing of them vp which thing parents are bound to do to their children by the lawe of nature Secondlie Discipline or instruction wherby as their children maie be enured to the knowledge of godlie honest things euen so they maie be made milde gentle courteous in so much that their wise conuersation and honest behauing of themselues shall turne in the end to the comfort and honour of their parents and to the profite and commoditie of the Commonwealth For 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in Gréeke Instruction in Latine is a certeine abilitie of the minde whereby a man is made friendlie to himselfe and louing to others which thing doubtlesse cannot come to passe without honest bringing vp and well instructing of them in the knowledge of things profitable and necessarie Héerevpon it is that this 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or Instruction doth signifie sometimes by the figure Metonymia the verie instructing it selfe Againe because the stint of instruction is humanitie therfore doth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or instruction signifie other while by the figure Prolepsis humanitie it selfe also that is to saie a méeknes courtesie in maners and a tractablenesse in a mans whole life Thirdlie Information of the Lord. The olde Interpreter hath set downe Rebuking in stéede of Information which is not well done For the Gréeke word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 betokeneth in generall such an information wherby that is put into ones mind which is néedefull to be done The genitiue case Domini of the Lord is in place of an Adiectiue For the Apostles meaning is that such things should be put into tender and young mindes by dailie admonishments as tend to true godlinesse and to the feare of the Lord besides this also that they maie be drawne to the learning of such arts and sciences as they séeme to be most fit for by nature Nazianzenus writing to Eudoxus the Rhetorician saith it was an auncient lawe in Athens yea a verie good lawe which gaue commandement that so soone as children came to yeares of discretion they should be put out to learne arts sciences which thing was done in this manner There were brought laid in open place instruments or tooles belonging to euerie art occupation now sir the youth of that countrie being brought thither chose euerie one for himselfe such tooles as serued that trade of life wherein they most delighted héerevpon commandement was giuen by the magistrate that they should learne that science and occupation which they had taken themselues vnto nature hauing giuen plaine proofe therof before To this perteineth that saieng of the Poet Tuï nihil c. That thing thou shalt not saie or do Which Nature noddeth not vnto It is the parents charge therefore diligentlie to marke and consider for what trades of life their children seeme most fit Let parents also themselues learne first of all héerhence that God requireth earnestlie at their hands to instruct their children euen with their owne voice and information in true religion And let none thus thinke with himselfe that to indue tender young mindes with doctrines or lessons of godlinesse belongeth to Church-men and Schoolemaisters onelie but also that it is the dutie of parents much more to do this who ought to sowe the séeds of godlinesse in their childrens tender mindes together with their milke Let children also learne that it is their part not onelie to obeie their parents training
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
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
it is the trimmest ornament and the fairest furniture that an honest woman can haue This place therefore teacheth vs that Democracie or séeking to be all alike in rule is in a manner against nature For the rule of the husband ouer the wife in the house doth shew the forme and order of Aristocracie or the verie best and vprightest kinde of gouernment that is For it cannot bée that there should bée continuance of peace and maintenance of concord wheresoeuer this 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is to saie equall swaie and rule all alike is receiued which bringeth to passe that euerie man is for himselfe all to commaund and none to obeie ¶ THE SIXT CHAPTER THE SVMME OF THE SIXT Chapter CHildren and parents seruaunts and maisters must discharge such dueties one to an other as belong to their calling All must arme themselues with the furniture and weapons of the spirit to withstand the kingdome of Sathan Praie yée for all men and for mée whose state that you maie knowe I send Tychicus vnto you THE ORDER AND PARTES OF the sixt Chapter AS hée treated of the duties of married folkes one to an other in the end of the fift Chapter so he setteth downe the duties of children and parents of seruaunts and maisters in the beginning of this sixt Chapter Afterwards the Apostle commeth backe to a generall exhortation aduising the Ephesians to furnish themselues with spirituall armour against spirituall enimies of whom he maketh a short description and laieth out the spirituall armour péece by péece as it is to be put on Moreouer the Apostle desireth them to praie for him and certifieth them that he sent Tychicus vnto them to comfort them Lastlie he shutteth vp his Epistle after his woonted manner with blessing welwishing vnto them ¶ THE EXPOSITION OF THE SIXT Chapter with the obseruations of the doctrines therein conteined Verse 1. 1 Children obeie your parents in the Lord. Children obeie your parents in the Lord. THis is the third specialtie to wit obedience of children towardes their parents wherin we méet with two things to be marked The first is that vnder this word Obedience the holie scripture compriseth honour whereof obedience is a most assured token by the figure Synecdoche commonlie in vse This honour hangeth vpon two points namelie in affection and in effect The honour which standeth vpon affection is true godlinesse towards our parents true loue and feruent good-will likewise wherewith we make much of them and dutifullie behaue our selues towards them bicause they are our parents The effect of honour due to our parents is to be fullie persuaded in minde and conscience that their estate is in déede a diuine order and degrée appointed by God for that cause to bée had in estimation and account Let children therefore euen willinglie stand in awe of their parents submit themselues vnto them obeie them in all things that are honest and lawfull let them shew themselues thankfull gentle dooing them good in word and in déed couering the faults of their elders with méekenesse or at least wise making the best of that which is amisse The second thing which I said was to be marked in this place is that this obedience ought to be performed In Domino In the Lord which putteth children in minde of two verie great things The first is To obeie for the Lords sake or for his commandements sake and that faithfullie or in faith Héereto serueth that saieng of Iesus the sonne of Syrach Qui timet c. He that feareth God honoureth his parents The second is To knowe that a measure of obedience is appointed them least they should obeie their parents in things which withstand the Lordes will For if parents shall take in hand anie such thing let children learne and knowe that the lawe of their parents after the flesh laid vpon them in that sort is quite displaced by the commandement of a higher gouernour euen their heauenlie Father If parents therefore inioine and charge their children to doe anie thing either against religion or against honestie or to the hurt of their common countrie the children owe no obedience at all vnto their parents in this case yea rather let them set themselues flatlie face to face fist to fist against them prouided alwaies that they passe not beyond the bounds of godlinesse To this belongeth that notable saieng of Ausonius Parentibus c. Then doth a child obeie his father his mother when hee or she doth that of their owne will accord which they are rightlie well commanded to do With this also agréeth that saieng of our Lord Si quis vult c. If anie will come to me hateth not his father his mother he cannot be my disciple Our parents therfore are to be loued but yet our Creator is to be preferred Heerevpon S. Ambrose saith Si officium c. If dutie is not to be denied but to be discharged towards our parents how much more then to the maker causer procurer of our parents namelie God whom thou art bound to praise thanke for thy parents And the same S. Ambrose saith Vt pasâ—endos c. As the Scripture commandeth vs to feed and cherish our parents so it biddeth vs giue them ouer and forsake them if they shall bee hinderers of a desire and disposition to holinesse and deuotion The hate therefore which Christ teacheth vs to beare towards our parents is but a dissembled hate or a hate in shew whereby we seeming deafe and hard of hearing regard not but lightlie passe by the swéete sugred songs of Syrens that is to saie of our parents dooing what they can with the balmed baites of this world to vndoe vs and to drowne vs in the waues of wickednesse but we ought not to giue them the hearing much lesse the doing This hate therefore is the hate of dissimulation not of persecution of auoiding not of annoieng of eschewing not of vndoing of godlinesse not of cruelnesse For then ought we as it were to hate them to passe by them to kéepe vs from them when we cannot serue God and them both at once But surelie if both could conuenientlie be done then doubtlesse God first of all must haue his honour secondlie our parents their dutie and seruice Verses 1. 2. 3. 1 For this is right 2 Honour thy father and mother vvhich is the first commandement vvith promise 3 That it maie be vvell vvith thee and that thou maist liue long on earth For this is right Honour thy father and thy mother which is the first commandement in promise that it maie goe well with thee and that thou maist liue long vpon earth THis is a reason of the exhortation set downe before and it standeth vpon thrée pointes namelie vpon that which is honest vpon the cause commanding and vpon that which is profitable It is honest and right to giue thanks for good turnes to our parents speciallie which