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
hath place 80. Lust of the flesh and what it is 77. M. Maisters Maisters taught to humble themselues and whie 220 Maisters and of two things required of them for their seruants 218. Maisters must not threaten their seruants 218. 219. Maisters must not triumph in their maistership 219. Man Mans estate and condition without Christ 78. Mans estate before grace and vnder grace 73. Mans naughtie nature and the two parts thereof 77. Manners Manners and from what manners we must absteine 149. Marriage Marriage against such as esteemed it for a prophane thing 186. Marriage compared to the coupling of Christ and his Church 186. Marriage a mysterie 194. 195. Marriage and to what end it was instituted and ordeined 195. Marriage and of what secret it is a signe 195. Marriage and the excellencie thereof 194. Matrimonie Matrimonie no Sacrament as the Papists make it 195. 196. Matrimonie called a mysterie or sacrament 196. Matrimonie no sacrament of the new testament and whie 196. Meeknesse Meeknesse flatte against desire of reuengment 128. Meeknesse the child of humblenes 127 Meeknesse described what it is 127. Meeknesse and what bee the contraries therevnto 127. Mercie Mercie of God the fountaine from whence all good things doe flowe 1â—7 Mercie and forceable persuasions therevnto 161. 162. Mercie of God chiefe cause of our recouerie after our fall 82. Mercie of God and the fruits of the same 83. Mercie of God the Father aboue all his workes 119. Merites Merites of men make nothing for their saluation 20. Merites of men excluded from the worke of our saluation 83. Merites of men ouerthrowne 11. Might Might of Christ and what it betokeneth 47. Might of Christ ouer-maistereth all other mightes 47. Mind Mind the vanitie of the same described 150. 151. Mind in man what it is by definition 149. 150. Ministerie Ministerie of the word and the end of the same 16. Ministers Ministers of the Church and their dignitie c. 49. 50. Ministers and how bold they should be in their ministerie 234. Ministers and what reuerence is required of them in preaching the word 235. Ministers of the word and how they must behaue themselues in their calling 108. Ministers of the Gospel and of their excellencie 95. Ministers comforted against such as slaunder their doctrine 109. 110. Ministers flacke negligent in their calling reproued 109. Ministers of the Gospell and what care they ought to haue for their flocke 114. 115. Ministers of the word and their dutie 93. Ministers of the word what they must looke for in this world 103. Ministers of the Gospel and a lesson touching the crosse for their learning 124. 125. Ministers of the word and how they must behaue themselues in afflictions 115. Ministers of the certeintie of their calling 103. 104. Ministers of the Gospell must haue three things in them 106. 107. Monkes Monkes holinesse confuted 10. Mysterie Mysterie of the Gospell and why so called 104. Mysterie of the Gospell and how it is reuealed 105. Mysterie of saluation wonderfull how 111. Mysterie and Sacrament haue no difference 196. Mysterie and what it is by definition 195. N. Natiuitie-casters Natiuitie-casters and their profession disgraced 206. 207. 208. 209. 210. Nature Nature is not to be forced 213. Nature and of the two partes of the same 77. New-man New-man how he is put on 155. New-man his qualitie 155. New-man of sundrie members to him belonging 157. 158. 159. 160. O. Obedience Obedience wherein the same consisteth 20. 21. Obedience and the rewardes of the same 209. Obedience is the cause of the lengthening of life 205. 206. Obedience of seruants to their maisters 214. Obedience and what this word compriseth 200. Obedience to our parents and how far it must stretch 200. 201. Obedience of children how and in whom it must be done 200. Olde man Olde man and what it signifieth 154. Olde man and when he is said to bee put off 154. Olde man of sundrie members vnto him belonging 157. 158. 159. 160. P. Parents Parents and how they ought to order their children 211. Parents and what they are bound to doe to their children by nature 211. Parents and what they should consider in their children 213. Parents and how farre forth they are to be obeied 201. Parents and in what respects they are to be forsaken 201. Pastours Pastours and whie they were appointed 138. Pastours office and function not temporall and whie 138. Peace Peace what it is and from whence it doth proceede 236. Peace the fruit of the Gospell 230. Peace and what is the foundation of the same 11. Peace of God what it signifieth 10. 11. Peace and from whom it proceedeth 11. Peace with God set foorth by description 1â—2 Peace made betweene the Iewes and the Gentiles and whie 73. Peace with God and peace with men 94. Perfection Perfection the fulnesse of God 119. 120. Perfection and that Christians must alwaies be dooing to come by it 120. Perfection and how the same must be sought and obteined 142. 143. Perfection and what kinde of perfection is required of vs. 165. Perfection in Christ is not one daies worke 142. Povver Power of Christ and what it betokeneth 47. Power whereby Christ was raised from the dead 44. Power of God and his will goe together 120. 121. Power of God and what it should first of all worke in vs. 121. Power of God not of flesh or bloud but of the spirit and faith 121. Power of God and that without it wee are vtterlie weake 221. Power of God signified by his name 181. Power of God cannot bee ouercome 38. Power of God declared in Christ 38. Power of God and against what wee must set the same 38. Power of God and the working of the same 39. Power of the Lordes death and how it is to bee distinguished 39. 40. Praier Praier of Paule for the Ephesians and the circumstaunces of the same 34. Praier and what order we must keepe therein 35. 36. Praier and that faith is required therin 117. Praier and of three circumstaunces therevpon depending 116. 117. Praier must followe thanksgiuing 33. Praier and what we must desire therin 33. Praier the meanes to bring vs to Christ 233. Praier and what kinde of praier is required of vs. 233. Praier made in spirit and what it is 233. Praier made in the flesh and what it is 233. Praier and for whome principallie it must bee made 233. Praier must be made continuallie for the ministers of the word 233. Praise Praise of Gods glorie wherein it consisteth 31. Predestination Predestination and the meane manner of the same 55. 56. Predestination and how we ought to iudge thereof 58. Predestination a mysterie commended vnto vs in the word of God 55. Predestination and who is the matter of the same 19. Predestination and the manner therof 19. Predestination hath two ends what they be 70. Predestination and the double vse of the same 70. Predestination and the
thing wherein we haue set foorth the will of God towards all men commendeth likewise vnto vs the true fatherlie will of God towards all For it cannot be that the will of God should wrestle with his commandement Wherefore when he biddeth the whole world heare his sonne his will doubtlesse is that all should heare him his will is by hearing they should haue faith For the preaching of the Gospell requireth saith Gods will also is that such as beléeue should be saued Besides this the sonne who is the wisedome of his Father sendeth out his Disciples throughout the whole world with this commandement Ite in mundum c. Goe ye into all the world preach the Gospell vnto euery creature He that shall beleeue and be baptised shall be saued but he that will not beleeue shall be damned This commandement forsomuch as it reacheth vnto all plainlie proueth that Gods will is to haue all men saued but yet vpon the condition of faith as the promise ioined to the commandement declareth The Lord straineth his voice crieng Venite c. Come vnto me all ye that are wearie and laden and I will ease you Héere doe both namelie the commandement and the promise testifie that the will of God is fatherlie that all should come to Christ calling them and that all should obtaine in him their saluation XXXV This therefore is boldlie and vndoubtedlie to be built vpon that the eternall and vniuersall commandement of God is an vndeceiuable witnesse of his will towardes all men Séeing therefore he commandeth all to heare his sonne and to beléeue in him his will surelie is thereafter that all should heare that all should beléeue that all should be iustified that all should be sanctified and that all should be saued Be it farre from a Christian heart to thinke that God forgiueth all men outwardlie and in words and hath an other will and secret meaning of his owne inwardlie XXXVI But one or other will saie peraduenture Faith is the gift of God and the worke of the holie Ghost Ergo no man can beléeue but he which receiueth faith from aboue Againe No man commeth to the sonne vnlesse the Father drawe him This I graunt is verie true But when Saint Paule saith Faith commeth by hearing and hearing by the word of God he meaneth that the preaching of the Gospell is the ordinarie instrument to obteine faith wherein God according to his promises will be faithfull and effectuall will drawe and knit vs vnto his sonne by the word and the spirit But manie when God draweth them set shoulder against him whom they maie as well I wisse obeie This is plainlie proued by the complaint of Christ lamenting and wéeping ouer the Iewes for their frowardnesse Quoties volui c. How often would I haue gathered thee together as the henne gathereth her chickens and thou wouldest not The like stubbornesse and wilfull obstinacie Saint Stephen casteth in the téeth of the Iewes in his time saieng Duri ceâ—uice c. Ye stiffenecked and of vncircumcised hearts and eares ye haue alwaies resisted the holie Ghost And the Lord by his Prophet Esaie saith Tota die c. I haue stretched out my hands all the daie long to a stubborne people that haue resisted me By this selfe same testimonie of authoritie Saint Paule sheweth the rebellion of the Iewes which he proueth to be the cause of their casting off And although our minde whiles it is enlightened prepared altered chaunged disposed and ordered is the patient or sufferer yet notwithstanding in respect of consent and agréement our will being taught by the word and strengthened by the holie spirit is the agent also or dooer XXXVII Héerevnto serueth the example which Saint Augustine setteth downe of Nabuchodonosor and Pharao in these words Quantum ad c. In respect of their nature they were both men in respect of their dignitie both Kings in respect of their cause both keepers of Gods people in captiuitie in respect of their punishment both gentlie admonished and warned by chastisements What then made their endings diuerse Forsooth this because the one feeling Gods hand mourned in the remembrance of his owne sinne and iniquitie the other wrestled with free will against the most mercifull good pleasure of God XXXVIII But héere speciall héede must be taken least anie through wantonnesse and long custome of sinning abusing the gentlenesse and long suffering of God calling them to repentaunce purchase vnto themselues Gods heauie iudgement that in his wrath he forsake them and giue them ouer into a reprobate minde When this is come to passe men waxe deafe and hard of hearing the word of God drawing to themselues such a vse and necessitie of sinning by their owne will that they can doe nothing else but sinne For it fareth with them as with him that pitcheth himselfe headlong from the toppe of a stéepe hill which deede being once done there is no calling of it backe againe because it is past recouerie XXXIX We must therefore in time obeie the voice of God calling vs we must repent and walke warilie as the Prophet giueth vs counsell before our God For he that refuseth to heare God calling vs by his ministers runneth with full raine into the punishment of wilfull obstinacie wherevpon followeth that he being more and more fast bound with the chaines of sinne till at length he become senselesse and sorowlesse and so turne topsie torue all the meanes of saluation Heere therefore that common verse hath fit place If thou to daie vnmeete be thought To morrowe doubtlesse much more nought XL. The sealing of grace commendeth vnto vs most manifestlie the fatherlie will of God for this followeth in the fourth place among those markes tokens which set before our eies how fatherlie the will of God is towards all men For whiles he biddeth all nations to be baptised hée will also no doubt that his grace and most mercifull will be sealed vnto all nations For he would neuer call all nations to Baptisme but that his will is to giue saluation to all nations which he sealeth with Baptisme For this is an vnmouable sequele God offereth saluation vnto all Ergo his will is that all be saued XLI Now in that Baptisme is but onelie literall in manie this commeth not to passe by the counsell will of God who giueth his grace truelie and sealeth the same in déede by Baptisme but through the default of men who shrinke shamefullie from the couenaunt which they made with God in Baptisme XLII For as God promiseth and sealeth his promise with Baptisme so it is méete that man on the other side haue faith in this behalfe For in euerie couenant either partie must and shall kéepe the conditions and appointments of the couenant And for that cause S. Peter defineth it A good conscience making request to God For God in giuing Baptisme promiseth grace now a conscience in faith
more at large to the Gentiles vnder the name of the Ephesians declaring how the Gentiles who in times past were straungers from the Commonwelth of God are made Citizens with the Saints and of Gods houshold all which is wrought by the crosse of Christ the vertue and power whereof is made knowne vnto men by the preaching of the Gospell Lastlie he ioineth héerewithall a conclusion with a notable enlargement All these things tend wholie héerevnto that the Ephesians might estéeme and thinke of the grace of the Gospell according to the worthinesse therof least they being made partakers of so heauenlie a mysterie should vnaduisedlie fall awaie from it againe ¶ THE EXPOSITION OF THE SEcond Chapter with the obseruation of doctrines therein conteined Verse 1. 2. 1 And you hath he quickened that vvere dead in trespasses and sinnes 2 Wherein in time past ye vvalked according to the course of this vvorld and after the Prince that ruleth in the aire euen the spirit that novv worketh in the children of disobedience And you when you were dead in the trespasses and sinnes wherein you walked according to the trade of this world after the Prince that ruleth in the aire euen the spirit which now worketh in the children of vnbeliefe ALthough the wordes of this speach or sentence stand out of order yet notwithstanding there is no disorder of matter Wherfore to the intent it maie be perfect and full the Nominatiue case and the Verbe must be fetcht out of the words which followe after this maner God the Father hath quickened you together with Christ when you were dead in sinnes Now let vs weie the sentence well In the ende of the former Chapter the Apostle calleth Christ The head of the Church and héere he placeth the Ephesians vnder Christ the head that they might aduisedlie coÌ„sider to how great dignitie glorie they are called by the gospel Now y t this passing great benefit might become more sweet to the Ephesians he setteth downe a comparison of a double state common to the Iewes and the Ephesians that is to saie the Gentiles The former state is of them both before their conuersion the latter after their conuersion Before their conuersion S. Paule auoucheth that they both were dead in trespasses sinnes After their conuersion hée saith that they were discharged from the guiltinesse of their sinnes and were quickened in Christ By Trespasses vnderstand the beginnings as it were of sinnes and by Sinnes the custome of sinning And that the Ephesians were dead in trespasses and sinnes before their conuersion he proueth by two reasons For hée sendeth them both to experience or proofe and also to the cause and Prince of all euill and mischiefe Experience would not suffer them to be ignorant how defiled and vncleane they were According to the course of the whole world béeing indéede plunged ouer head and eares in the bottomlesse pit of sinnes For According to the course of this world signifieth the trade fashion custome and vse of this worlde which delighteth in nothing else but in sinnes They are not said in this place To bee dead in trespasses and sinnes whose sinne iâ—â—â—ut out but they whom sinne hath wounded slaine as guiltie before the iudgement seat of God The Apostle speaketh of spiritual death which is a separation of Gods spirit grace from man From whence also y t death which we call the first death to wit the departing of the soule from the bodie and the second death which is death euerlasting doe procéede Let vs now sée what doctrine is ministred vnto vs out of this place First we learne héerehence that men destitute of Gods grace can doe nothing else but sinne in euerie thing that they take in hand Secondlie that Sathan hath full swaie in the children of vnbeliefe that is to saie in them which beléeue not the Gospell Thirdlie that the life and conuersation of men is a testimonie and witnesse by what spirit they are lead whether by the spirit of God or the spirit of the Diuell Fourthlie that such as beléeue in Christ are set frée from the tyrannie of Sathan that hée hath no power ouer them to egge them as hée list to this sinne and that There are two causes of sinnes noted héere to wit The course of this world and The Prince that ruleth in the aire But of these I will speake héereafter when I shall ioine vnto these other causes also as the words of the Apostle shall moue me to the end wée may haue all the causes of sinnes in the vnbeleeuers noted together and so with the greater diligence take héede of them Verse 3. 3 Among vhom vve also had our conuersation in time past in the lusts of our flesh in fulfilling the vvill of the flesh and of the minde and were by nature the children of vvrath as vvell as others Among whom likewise all wee were sometimes conuersant in the concupiscence of our flesh dooing the will of the flesh and of the minde and we were by nature the children of wrath as well as others THis is spoken by waie of application and serueth to this end that the Ephesians looking vpon the Iewes as vpon a paterne or example might hope well For séeing y e Apostle saith That the Iews were no lesse giuen to the lewd lusts of the flesh and vnto doing the will of their wicked thoughts whereby they became the children of wrath by the like corruption of nature which reigned in the rest than the Ephesians or other Gentiles and yet affirmeth that they were taken to grace and receiued into fauour it putteth the Ephesians in good hope comfort that they should be receiued into fauour also and be saued through the selfe same goodnesse of God Héerehence let vs learne the vse of such examples as the holie scripture commendeth vnto vs. For they to speake brieflie besides the doctrine which is to be gathered by them set before our eies Gods iudgement and his mercie that we might be instructed and taught hauing such godlie examples of them both in present view The lust of the flesh is that which springeth from the corruption and naughtinesse of the flesh that is of originall sinne For héere this word Flesh signifieth the whole man not yet renewed In the Flesh dwelleth Lust whereby man is egged to do those things which the flesh and the wicked thoughts of the same doe like The Apostle in this place séemeth to make two parts of a corrupt and naughtie nature to wit 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is to saie the flesh and the minde or the vnderstanding part By the first is meant that part of the minde which the Philosophers call 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the appetite or desire which is void of reason By the last that part which they name 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the reasonable part Wherevpon it commeth to passe that the whole man before the grace of regeneration is by nature that is to say not
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
grace or else were worke no more worke How often soeuer therefore our saluation is said to be either the gift of God or to be of grace or to be obteined by faith or to be ours without works all manner of merit in man touching the worke of our saluation is tript and throwne vnder foote Now why saluation is not of works he sheweth a reason in these words Least anie man should boast Herto serueth that saieng also Vbi est gloriatio c. Where is then the reioising It is excluded By what lawe Of workes Naie But by the law of faith For that which is obtained by faith is altogether of frée gift therfore it excludeth all reioising or boasting contrariwise whatsoeuer wée get by our owne workes and trauell that is matter to vs of boasting Furthermore bicause the fleshlie minded hearing this benefit of saluation to be ours by frée gift and without workes or merits that is to saie without the desart of workes snatch at it and therevpon take full libertie to sinne the Apostle méeteth them in the mouth and laieth against them the verie next or néerest end of saluation which he did beate vpon in the first Chapter namelie our sanctification For we are his workmanship created in Christ Iesus vnto good workes that we should walke in them The word For is oftentimes so taken in an obiection that it séemeth to carrie a reason or cause of a thing with it But yet notwithstanding it doth not render a reason or cause of the former speach but rather giueth a priuie aunswere to the aduersaries obiection For when Saint Paule saith that we haue saluation without workes one or other maie thus obiect and saie If we obtaine saluation without workes then what néed we doe good workes The Apostle aunswereth that it followeth not For we are created in Christ vnto good workes And thus the word For conteineth a reason to reproue the replie of the aduersaries whose obiection the Apostle aunswereth in this place The obseruation of the vse of this word For is profitable that we may knowe and vnderstand whereto the same serueth Thus farre touching the meaning of this Aphorisme Now let vs to the specialities of the same in due order The first The frée goodnesse of God is the onelie cause of our saluation The second By faith alone we are made partakers of saluation freelie giuen The third Mans workes are neither the causes nor the merites nor part of our saluation The fourth Good workes are ioined with faith as a necessarie and vnseparable accident The fift All mans reioising or boasting in the worke of saluation is excluded The sixt Regeneration or new birth in Christ is the cause of good works These sixe specialties are in the words of this short péece of doctrine which containe the principall and chiefe grounds of Christian Religion confute manie foule and grosse errours For first of all they are confuted héere which will haue saluation to stand vpon faith and works together as vpon the parts thereof But Saint Paule in this place doth manifestlie exclude works and setteth downe faith not as a part or as a cause of saluation but as an instrument only Secondlie they are also confuted by this saieng of S. Paule who whiles they graunt with vs that men are iustified by faith alone exclude works not onelie as causes and merits but also as necessarie consequents as though good works were not necessarilie required in such as are iustified and haue obtained saluation by frée gift Against whom S. Paule in this place doth plainlie reason requiring Workes as a necessarie consequent of saluation and as a necessarie and vnseparable accident of regeneration Workes therefore as S. Barnard saith are not the cause of reigning but a waie to reigne not the cause of our comming to Gods kingdome but a waie thervnto Furthermore by this saieng of S. Paule are ouerthrowen all preparing workes as they terme them to iustification For if our works were required as preparatiues then would not S. Paule haue spoken thus Absque operibus Without works Let vs therefore beare awaie hold fast this speach of y e Apostle wherby we are instructed in our saluation armed against the errours both of the Papists and the Pharisies besides that wée are warned what our dutie is which haue obtained saluation fréelie through Christ Verses 11. 12. 13. 11 Wherefore remember that ye being in time past Gentiles in the flesh called vncircumcision of them which are called circumcision in the flesh made vvith hands 12. That ye vvere I saie at that time vvithout Christ and vvere aliants from the CoÌ„monvvealth of Israel and vvere straungers from the couenants of promise had no hope vvere vvithout God in the vvorld 13 But novv in Christ Iesus ye vvhich once vvere farre off are novv made neere by the bloud of Christ VVherefore bee yee mindfull that yee were Gentiles in the flesh which were called vncircumcision of them that are called circumcision in the flesh made with hands bicause at that time yee were without Christ aliens or foreners from the Commonwealth of Israel and straungers of the testaments of promise hauing no hope and without God in the world But now in Christ Iesu ye which sometime were farre off are made nigh in the bloud of Christ THis is an other part of the comparison to wit of the state of the Gentiles before grace and vnder grace which part of the comparison doth not in verie deed but after a certaine manner onelie differ from the former which manner standeth vpon circumstances Nowe the Apostle saith that the Gentiles did differ from the people of God in two circumstances first in the signe secondlie in grace In the signe bicause that as the Gentiles were vncircumcised in witnesse of their vncleannesse so the Iewes had the circumcision of promise In grace bicause that as the Gentiles were Without Christ who is the onelie waie of saluation Out of the Common-wealth of Israel that is to saie not of Gods people Straungers from the couenants of promise that is to saie without the witnesses and testaments wherby God bound himselfe to his people Without hope and without God that is to saie men liuing in the world vtterlie voide of Gods feare seruice so the Iewes had all these things of grace For they had the promise of the Messias they were in the Commonweath of Israel they were heires of the couenants of promise they had the hope of saluation and they knewe God To this he addeth an Antithesis or opposition teaching that the Gentiles are now reconciled vnto God by the bloud of Christ receiued into the Commonwealth and houshold of God through the same Iesus Christ Yee saith the Apostle which once were farre off namelie from grace are now made neere to wit by the meanes of Christs bloud All these things serue to this ende that he might beate downe the pride â—igh mindednesse of the
peace which hath made both one breaking downe the wall that was a stoppe betweene vs and putting awaie through his flesh the lawe of commaundements contained in the lawe written that of twaine hee might make one newe man in himselfe so making peace and might reconcile both in one bodie by his crosse staieng hatred thereby IT is said that the Gentiles which were sometimes out of Gods housholde are nowe taken in and made of the number by Christs bloud Nowe there is added a notable figure of Rhetorike called Expolitio wherby that is expounded more at large which was said before brieflie in sum For the maner of reconciliation or attonement betweene both people to wit Iewes and Gentiles is declared And to begin withall Christ is made the foundation of this reconciliation or attonement when it is said thus of the Apostle Hee is our peace that is to saie He is the Author of the reconciliation or attonement whereby of two people namelie Iewes Gentils there is made one that is one Church which is the peculiar houshold of God After this is shewed the manner of reconciliation first in a similitude then in plaine and euident words The similitude is this The stop of the partition wall that is to saie the hedge put betwéene them is cut downe and laid wast The similitude must be expounded in this sort As he that is minded of two housholds to make but one pulleth downe the wall which was betwéene them and made them two sundrie housholds whereby they are now made but one so God minding to make one people one Church or one houshold of the Iewes the Gentiles tooke awaie The partition wall which set them asunder Now what this Partition wall betwéene y e Iews and the Gentiles was he sheweth in these plaine words The hatred that is the lawe of commandements which standeth in ordinances Here by the figure Metonymia he calleth Hatred the cause of the separation betwéene the Iewes and the Gentiles which cause he maketh to be The law of commandements which standeth in ordinaunces Now when he maketh this cause to be the lawe he meaneth not the morall lawe which is perpetuall but the ceremoniall lawe onelie which was a shadowe of things to come And this is that which the Apostle saith He hath taken awaye hatred euen the lawe of commandements which standeth in ordinaunces that is in rites and ceremonies Through his flesh that is by offering vp his flesh a sacrifice A signe or token of this abrogation or taking awaie of the lawe was the renting of the temple in sunder when the Lord gaue vp the ghost vpon the altar of the crosse He addeth also the end of this abrogation or abolishment saieng To make of twaine one new man in himselfe By the figure Metonymia he caleth two nations of people as it were diuerse housholds by the name of two men He calleth the Church of God one man which is as it were one houshold yea rather one man whose head is Christ he calleth this man the new man hauing an eie to the fashion custome of the world which vseth to call them new men that being but base borne or comming but of meane stocke and parentage become noble and honourable For we being the ofspring of Adam our forlorne father are made new men and adopted into the sonnes of God whiles we fasten our faith vpon Christ so that we are no longer called the children of Adam but the children of God He rehearseth this ende yet more plainlie saieng That he might reconcile both vnto God in one bodie by his crosse that is by the oblation which he made vpon the crosse For vnder this word Crosse is meant the manner of making the oblation whereby a double reconciliation or attonement was made the one of men with God the other of men with men namelie of the Iewes and Gentiles betwéene themselues Thus farre concerning the meaning of Saint Paules words now let vs marke the specialties which this place doth offer and affoord The first is that betwéene the Iewes and the Gentils there is no difference in respect of the communion and partaking of grace Wherefore let none be proud because he is a Iew and let none despaire because he is a Gentile For one nation hath no more prerogatiue or excellence than another before God God is no regarder of persons but in all people he that feareth him is accepted before him and he that worketh righteousnesse is esteemed Grace is common vnto all and it is offered to euerie one The second is That the lawe of Moses is abrogated and put downe I meane for outward rites and ceremonies insomuch that none stands compellable to receiue it yea whosoeuer receiueth it denieth Christ and despiseth the vertue of Christs crosse The third is That the death of Christ is the reconciliation attonement of man with God wherin we are borne new men ingraffed into Christs bodie as members of the same The fourth is That without the crosse of Christ we can by no meanes be at peace with God The fift is That as in Christ we haue peace with God so it is méete that in him also we labour to be at peace and vnitie one with another which doubtlesse can neuer be vnlesse we be lead by Christs spirit and haue faith in him For by faith we are ingraffed into his bodie that all of vs as manie as beléeue in Christ maie be made the members of Christ Wherfore it is reason and dutie that one of vs should make much of another as members of one and the selfe same bodie Verses 17. 18. 17 And came and preached peace vnto you vvhich vvere a farre off to them that were neere 18 For through him vve both haue an entrance vnto the Father by one spirit And comming he preached peace vnto you which were far off to them that were nigh Because through him we both haue an open waie in one spirit vnto the Father THe matter of reconciliation or attonement betwéene the Iewes and the Gentiles being expounded the Apostle commeth to the instrumentall cause thereof which is The preaching of the Gospell For it is Gods pleasure that his Gospell should not onelie be an instrument of saluation but also a witnesse and warrant of his good will Wherevpon it commeth to passe that the Gospell is vnto vs a most assured and certeine messenger and tidings bringer of peace betwéene God and vs. For which cause the Gospell is named Sermo reconciliationis The word of reconciliation The diuision following where Christ is said to haue come and to haue preached to them which were a farre off and to them which were neere that is to saie to the Iewes and to the Gentiles noteth vnto vs that Christ sent his Apostles to preach the Gospell of peace vnto all people one with an other none excepted according to that saieng Ite in mundum c. Goe ye throughout
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
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
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
there are manie examples in the Psalmes of Dauid as when it is said Dominus fortitudo c. The Lord is my strength and the horne of my health Againe Dominus c. The Lod is my rocke Againe Deus c. God is my refuge my strength Againe Deus c. The Lord is a God of vengeaunce the Lord is a God of iudgement It shall be good and profitable for vs to followe and kéepe this order in our praiers For it is much materiall and auailable to stirre vp and quicken our mindes as we are a praieng The third circumstance is that Saint Paule wisheth healthfull things to the faithfull Ephesians in Christ to wit The spirit of wisedome and reuelation and the enlightning of the eyes of their minde that they might knowe Christ This circumstaunce admonisheth the ministers of the word of their dutie namelie that they ought not onlie to teach their hearers healthfull things but also to wish them healthfull things Verse 18. 19. 20. 18 That ye may knovve vvhat is the hope of his calling and vvhat is the riches of his glorious inheritaunce in the Saints 19 And what is the exceeding greatnes of his povver tovvards vs vvhich beleeue according to the vvorking of his mightie povver 20 Which he vvrought in Christ That ye may know what is the hope of his calling what be the riches of the loue of his inheritaunce in the Saints and what is the superexcellent great nesse of his power to vs ward which beleeue according to the working of the power of the might which he hath wrought in Christ THe Apostle declareth to what ende The spirit of wisedome and reuelation which he wisheth to the Ephesians perteineth vnto wit knowledge that they might vnderstand how great that treasure of heauenlie grace is which they obtaine in Christ And he vseth in this place a figure of Rhetorike called Expolitio both to amplifie inlarge the thing also that this treasure may the better be valued as much as may be according to the price and worthinesse of the same In the first place he wisheth that the Ephesians may know What is the hope of their vocation or calling that is to saie that they might vnderstand how notable precious and excellent those heauenlie graces are which Christ setteth foorth in his Gospell and to the which such as beléeue are called In the word Hope is contained a figure called Metonymia For Hope in this place is taken for the thing whereto it is applied that is to saie for the thing hoped So the Apostle to the Galathians calleth hoped righteousnes The hope of righteousnesse whereby we are made like vnto God in all eternitie or euerlastingnesse after we haue departed this life in true faith and Christian calling The hope therefore of our calling is that happinesse wherevnto the Gospell calleth vs. This hope the Apostle expoundeth saieng And what is the riches of his glorious inheritaunce that is to saie That ye may know how great and inestimable that glorious inheritaunce of the children of God is namely of them which beléeue the Gospell Héerevnto is added an amplification or enlargement drawn from the cause And what is the exceeding greatnesse of his power towards vs which beleeue as if hée should haue said We obtaine not that treasure of heauenlie graces by our owne strength abilitie or by our owne merits and deserts but by the power of God Neither must we idley passe ouer that where he saith Towards vs which beleeue For he meaneth that faith is the instrument whereby wée receiue and possesse this treasure the holy spirit béeing an assured earnest of the same as we haue declared before And where he addeth According to the working of his mightie power that is done for vehemencie and force sake that we might be quickned earnestly to cōsider what the cause should bée from whence so great a treasure of saluation doth come and that we might not either by slouthfulnesse or mistrustfulnesse ware faintharted and wearie to goe forward in the course or race which we haue begun The words Robur Potentia Efficacia in English Power Might and Working serue to none other ende but to teach vs that the power of God cannot bée ouercome whereby as he is able to do what he will so he will giue to them that beléeue the treasure promised in Christ in due time of which thing he setteth downe a certaine token saieng Which he wrought in Christ that is to saie which power God declared in Christ as if he said God shewed no small signe of his power in Christ your head whose members séeing you are he will glorifie you which beléeue with the like power The words Robur Potentia Efficacia are thus distinguished and discerned the one from the other 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Robur is of nature and is properly actiuitie or might 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Potentia that is power or abilitie hath respect vnto the things whereto they are applied 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Efficacia that is efficacie or working is the effect of both Some make the difference thus that Robur is as it were the root Potentia the trée and Efficacia the fruit Out of this place of the Apostle let vs learne to sette the power of God both against the mistrustfulnesse of our flesh and also against the arguments of foolish reason wherewith the diuell bewitching mens mindes would withdraw vs from the hope of our calling which we haue in Christ Iesus Verses 20. 21. 22. 23. 20 When he raised him from the dead set him at his right hand in the heauenlie places 21 Farre aboue all principalitie and povver and might and domination and euerie name that is named not in this world onelie but also in that vvhich is to come 22 And hath made all things subiect vnder his feet hath appointed him ouer all things to be the head of the Church 23 Which is his bodie euen the fulnesse of him that filleth all in all things VVhiles he raised him from the dead and made him sit at his right hand in heauenlie things aboue all principalitie or rule power might and dominion or Lordship and aboue all names that are named not onelie in this world but also in the world to come and hath put all things vnder his feete set him aboue all things euen the head of the Church which is his bodie and the fulnesse of him that filleth all in all WHat maner of working the excéeding power of God hath which y e Apostle saith God hath wrought in Christ he declareth by a verie trim diuision wherein the glorie of Christ triumphing is set before our eyes and the principall points of our faith in Christ are recited the exposition whereof more at large is to be fetcht out of other places of holie Scripture Now to the intent we may effectuallie applie euerie thing to the stirring vp and confirming of our
there should remaine for vs no hope at all of our resurrection Let this suffice to be spoken of this part or parcell wherein Saint Paule setteth foorth the principall points of our faith concerning Christ and verie brieflie commendeth vnto vs the fruite of them therewithall ¶ OF PREDESTINATION NOw forsomuch as there is often mention made of Predestination Election to euerlasting life in this Chapter it séemeth a necessarie labour vnto me to adde héervnto certaine assertions or auouchments which shall containe in them the sum of the doctrine touching Predestination which I haue done to this purpose that this doctrine which is the ground worke of our saluation may be the more manifest and the thinking therevpon swéete and comfortable to the godlie Reader when the circumstances of the same are dulie considered I. It is verie néedfull that the Church be instructed and taught throughlie concerning the eternall Predestination and Election of men to the blisfull euerlasting life For as no doctrine can minister comfort more abundantlie to true Christian consciences than the doctrine of Predestination rightlie declared so nothing is more daungerous than to swarue and straie from the true meane and manner of Predestination II. Wherefore to the end we may not swarue and straie from the meane and manner of Predestination Election which the Scripture commendeth vnto vs there must good héede be taken For whosoeuer ouershooteth misseth the marke thereof hée is carried into a perillous breaknecke whereout he cannot recouer himselfe except he haue succour from heauen III. Some there are which when they heare that our saluation standeth vpon the purpose Election of God neglecting the true meane and manner thereof imagine to themselues certaine dreames of the Stoâ—kes tables of destinie wherewith they both intangle themselues miserablie and leade others out of the waie daungerouslie IIII. For it cannot otherwise be but that hée which imagineth bookes of destinie lucke whereby to learne know who shall be saued who damned either swelleth with vaine hypocrisie or pineth away with dedlie desperation V. For some laieng fast holde vpon a certaine kinde of fleshlie carelesnesse run headlong with full libertie into all kinde of mischiefe and villanie to themselues vndoubted destruction to others a grieuous offense VI. Othersome are carried into a contrarie euill who whiles they dreame of a particular promise of grace against the word of God they are plunged ouer head and eares into the bottomlesse pit of despaire wherein they must néeds be cast alwaie for euer vnlesse the right hand of God raising them vp in time they earnestlie repent VII Wherefore séeing that we heare the mysterie of Predestination commended vnto vs in the word of God it behoueth vs to séeke the meane the manner true cause therof in y e Oracle or word of God likewise which if we haue once rightlie learned it shall fill vs with ercéeding great comfort shall be vnto vs not onlie a spur to prick vs forward to all exercises of godlinesse but also an assured anchor wherevppon to staie euen at the pointe of death VIII Now the meane and manner of Predestination is most true which S. Paule sheweth vnto vs when he writeth thus to the Ephesians Elegit c. He hath chosen vs in Christ before the foundation of the world that wee should be holie without blame before him in loue Againe Praedestinauit nos c. He hath predestinated vs to be adopted through Iesus Christ vnto himselfe Againe Gratos nos c. He hath made vs accepted in his beloued by whom we haue redemption throgh his bloud Againe Proposuit c. Hee hath purposed to gather together in one all things in Christ Againe In quo c. In whom also wee are chosen when wee were predestinate according to the purpose of him which worketh all things after the counsell of his owne will that we which first trusted in Christ should be vnto the praise of his glorie Againe In quo c. In whom also ye haue trusted after that ye heard the word of truth euen the Gospell of your saluation wherein also after that ye beleeued ye were sealed with the holie spirit of promise which is the earnest of our inheritaunce IX Heere Saint Paule most plainlie declareth the meane and manner of our Predestination whiles he saith that God hath predestinate vs to saluation by and in Christ By Christ as our mediatour and redéemer In Christ as in and with our head whose members we are made by faith which the Gospell preacheth vnto all people and persons indifferentlie X. God therefore hath predestinate vs not by registring our names in bookes of destinie and fortune as Zeno and his schollers doted but by appointing and ordeining an assured meane and manner of saluation by and in Christ according to the good pleasure of his will XI In this meane and manner the condition of faith is contained For when we are graffed into Christ by faith we are made members of his bodie and therefore are wée called Elect and chosen bicause we are the members of Christ XII Now how necessarie this condition is by Gods good appointment the testimonies are many which declare it S. Paule reasoning of Predestination beateth much vpon this condition saieng Quid igitur dicemus c. What shall wee saie then That the Gentiles which followed not righteousnesse haue attained vnto righteousnesse euen the righteousnesse which is of faith But Israel which followed the lawe of righteousnesse could not attaine vnto the lawe of righteousnesse Wherefore Because they sought it not by faith but as it were by the workes of the lawe This condition likewise the Apostle rehearseth in the tenth Chapter of the same Epistle and laboureth verie much thereabout also elsewhere as Si modo c. If ye continue grounded and stablished in the faith Also Participes c. Whose house we are if we holde fast the confidence and the receiuing of the hope vnto the end Againe Mulier c. The woman shall be saued if she continue in the faith XIII The Apostle sheweth the necessitie of this condition in his owne person thus speaking of himselfe Vae mihi c. Woe is me if I preach not the Gospell Againe Castigo c. I chastise my bodie and bring it downe in subiection least while I preach to other I my selfe proue a castawaie If therefore S. Paule the chosen vessell of God duetifullie discharged his obedience towards God by faith then no doubt through the want of faith he had fallen from grace and through his owne default become a castawaie To the same end driue the words of the Prophet leremie in the person of the Lord saieng Si poenitentiam egerit c. But if this nation against whom I haue pronounced turne from their wickednesse I will repent of the plague that I thought to bring vpon them But if it
be put to shame For saith he there is no difference of the Iew and the Gentile For the same Lord of all is rich vnto all that call vpon him XXIIII Héereto serue those notable figures which the same Apostle setteth foorth when he bringeth in Ismael and Isaach the two sonnes of Abraham and Iacob and Esau the two sonnes of Isaach Which figures are thus to be applied In assured blessings and benefits belonging to this life not all which are borne of Abrahams Isaachs séede are counted their children much lesse in spirituall things shall they be taken for their children which come of the loines of these holie Fathers Wherefore as in the blessings or benefits belonging to this life they onelie are reputed the children of the holie Patriarches concerning whom they had promises as Abraham of Isaach and not of Ismael Isaach of Iacob and not of Esau euen so in spirituall things they onelie are to be accounted Abrahams children which beléeue in the frée promise and not they which swell and are proud of the prerogatiue of the flesh XXV As for the Apostles conclusion it hath none other meaning Non est igitur c It is not therefore in him which willeth nor in him which runneth but in God which hath mercie Of which conclusion this is the true and perfect meaning without doubt It is not in him which willeth nor in him which runneth to wit according to the flesh because the will of the flesh and the running of the flesh staie vpon the prerogatiue of the flesh and the merits of workes and therefore they are flat against the mercie of God and the merite of Christ But it is in him that willeth and in him that runneth according to the promise that is to say of him which beleueth bicause All things are possible to him that beleeueth For this will and this running commend the mercie of God rest onelie vpon the mercie promised in Christ What followeth héerevpon Euen that which the Apostle hath set downe namelie That the children of the promise and not the children of the flesh are heires XXVI Now who are the children of the promise Forsooth as manie as beléeue in the promise as Abraham did beléeue For the Apostle nameth them the children of the promise Qui insistunt c. Which walke in the steps of Abrahams faith And he saith yet againe Scitote c. Knowe you therefore that they which are of faith the same are the children of Abraham If they be children then are they also heires according to the promise XXVII They which denie this grace of God reaching vnto all so much as belongeth to the fatherlie will of God besides that they set themselues against Saint Paule and heaue and shoue to shake in sunder the consent of the whole scripture they offend most grieuouslie otherwise For first of all they make God a respecter of persons againe they imagine in God two contrarie willes XXVIII But that God is no respecter of persons there are manie places of scripture which giue manifest proofe For God doth alwaies allow the good cause euermore condemneth the euill cause according to this rule Fideles c. The Lord keepeth the faithfull as for the proud he will paie them their hire Nothing therfore is more certeine than that God receiueth the repentaunt to grace and fauour contrariwise that he giueth ouer the vnrepentaunt setting apart all respect of persons XXIX Now whereas it pleased Gods will that Lazarus should begge that Ioseph should be a Lord or Prince in Aegypt this doth not proue that God hath anie respect of persons For the hauing of respect of persons hath place in iudgements where equall things are giuen to vnequall persons and vnequall things to equall persons Now séeing that God reckoneth still vpon this rule of iudgement That he would saue all that beléeue in Christ and punish with euerlasting paines all such as set light by his sonne and lie soaking in their sinnes there is I thinke no respect of persons in God XXX Furthermore that there are not in God cōtrarie wils héereby it is manifest bicause as he is most true yea euen truth it selfe so he cannot away with a double heart but vtterlie condemneth it Whereas therefore it is thus written God will that all men be saued Againe God will that none perish but that all repent the contradictories of these propositions are at no hand to be allowed which are these God will that not all men be saued God will that some perish and that not all repent XXXI How then commeth it to passe thou wilt saie that manie are damned seing God will haue all saued If we haue an eie to the purpose of God in our creation and of sending his sonne into the world then we shall sée indeed that the will of God is that none should perish But if we looke againe to the euent or successe we shall sée that the will of God is that all vnrepentant all wilfull stubborne and maliciouslie minded persons shall perish An earthlie father would gladlie haue all his children inherite for this is the true fatherlie loue in a good father after the flesh But if he perceiue anie of his children so froward vnrulie disordered disobedient that neither rebukes with words nor the smart of the whip or such like sharpe correction will make him amend the wise father putteth him by his inheritaunce and reckoneth him no more in the number of his children XXXII Of this thing we haue a paterne before vs in Deuteronomie where the Lord saith thus Si genueris c. If anie man haue a sonne that is stubborne and disobedient which will not hearken vnto the voice of his father nor the voice of his mother and they haue chastened him and he would not obeie them Then shall his father and his mother take him and bring him out vnto the Elders of his citie and vnto the gate of the place where he dwelleth and shall saie vnto the Elders of his citie Filius noster iste c. This our sonne is stubborne and disobedient and he will not obeie our admonition he is a riottour and a drunkard Then all the men of his citie shall take him stone him with stones vnto death c. Will not the Father heere haue his sonne stoned with stones euen to death though nature should moue him fatherlie to loue him After the same manner dealeth God For God of his fatherlie goodnesse would haue all made heires of euerlasting life but yet notwithstanding he hath appointed the stubborne and obstinate their portion euen perpetuall punishment XXXIII Wherefore we must héedefullie make a difference betweene the fatherlie will of God which the Diuines call Antecedent that is going before and that will of his which followeth the wilfull stubbornesse of men which is also called Consequent that is following after XXXIIII The commaundement for this is the third
their disobedience Against this froward and wilfull wicked world maie be set as flat contrarie as well the examples of holie Angels and other Gods good creatures in heauen as also of Saints and holie people which estéemed nothing more pleasant nothing more precious and nothing better in their life than to be obedient vnto God by faith The sixt cause of sins ouerrunning the world is The Prince that ruleth in the aire that is to saie the Diuell For he as the holie historie beareth witnesse of traiterous Iudas entreth into mens hearts and pulleth them forward into diuers sinnes and offenses that they should not be saued Against him as flat contrarie maie be set the Prince that ruleth in the Church Christ Iesus who giueth his holie spirit to them that aske it And he is the first and chiefest author yea the cause of causes of all godlie purposes and exercises whatsoeuer in them that are turned and become new creatures Hetherto we haue shewed what be the causes of trespasses and sinnes ouerspreading the world against all which the onelie souereigne remedie is Faith in Iesus Christ This is the victorie which ouercommeth the world euen your faith In this are conteined the causes of doing good déedes which causes I haue alreadie rehearsed in this is Christ the conquerour of the kingdome of darkenesse possessed in this we are made new men and regenerated by this a new spirit wherewith we withstand the flesh is obteined finallie by this the whole bodie of sinne is striken dead and mortified Verses 4. 5. 6. 7. 4 But God vvhich is rich in mercie through his great loue vvherevvith he loued vs 5 Euen vvhen vve vvere dead by sinnes hath quickened vs together in Christ by vvhose grace ye are saued 6 And hath raised vs vp together made vs sit together in the heauenlie places in Christ Iesus 7 That he might shew in the ages to come the exceeding riches of his grace through his kindnesse tovvards vs in Christ Iesus But God which is rich in mercie for the great loue sake wherewith he loued vs euen when we were dead by sinne hath quickened vs together with Christ For by grace are ye saued and hath made vs sit together in heauenlie things in Christ Iesus that he might shew in times to come the abundant riches of his grace in kindenesse to vs ward in Christ Iesu THis is an amplification or enlargement and an Antithesis or opposition whereby the common state of the Iewes and Gentiles vnder grace is declared Before the Apostle spake seuerallie of them both now he comprehendeth and putteth them both together that he might shew the equall condition and state of them both The summe of the sentence is this As God made the Iewes partakers of heauenlie glorie euen thorough his méere grace goodnesse so did he also the Gentiles But the Apostle to the ende he might enlarge his speach amplifieth the same according to his manner by the place of causes and effects rehearsing the selfe same things here which he spake in the first Chapter touching this mysterie For in the first place he setteth downe the principall ground or chiefe cause of our restitution and recouerie to wit the méere mercie of God wherewith he loued vs in Christ After that he maketh mention of the fruites of this mercie which is of thrée sorts namelie of life of resurrection and of heauenlie grace in Christ For the life of Christ his resurrection and his sitting in heauenlie places is a certeine assurance a pledge and merit of our life our resurrection and heauenlie grace For seeing we are the members of Christ we shall be partakers of the same happinesse and glorie with our head And as the Apostle maketh Christ the meane by whom these so great benefits are conueied vnto vs so he maketh the declaring of Gods grace towards men the end of these benefits giuen and bestowed vpon vs. Neither is this a declaring of Gods temporall goodnesse but an vnspeakable token and signe of his perpetuall goodnesse For that which Christ once did that remaineth for euer as an assured warrant of Gods goodnesse towards vs. Now touching that which is inclosed in a Parenthesis By grace ye are saued it is indéed a verie short saieng howbeit the same conteineth the whole summe and cause of all Gods good graces powred vpon vs through Christ the benefit it selfe is Saluation the cause is Grace that is the honour of God which is grounded in Christ and from him conueied vnto vs as from the head to the members Héere againe is commended vnto vs a generall doctrine of the Church of God to wit that vnto God alone for Christ his sonnes sake our redemption is to be ascribed By which doctrine their vanitie is disproued who referre the benefit of our saluation to mens workes merits either going before or following after or ioined with iustification But this doctrine is treated vpon more at large in the point or discourse following and it is amplified by it owne proper causes vnproper causes put apart Verses 8. 9. 10 8 For by grace are ye saued through faith and that not of your selues it is the gift of God 9 Not of vvorkes least anie man should boast himselfe 10 For we are his vvorkemanship created in Christ Iesus vnto good workes that vve should vvalke in them By grace are ye saued through faith and this is not of your selues it is the gift of God not of workes least anie man should boast For we are his workemanship created in Christ Iesus vnto good workes which God ordein'd or prepared before that we should walke in them HEere the Apostle gathereth as it were into one Aphorisme the whole matter which hetherto he hath handeled to the ende it maie the better be séene and that the circumstances and causes also being placed together might the easier be borne in remembraunce and vnderstood First therefore he setteth downe Grace whereby God taketh vs againe vnto him of his meere mercie for Christs sake who is the matter of our saluation The effect of this grace he maketh to be Saluation that is our iustification and our glorification He addeth the instrument whereby the same is receiued euen Faith For by faith we receiue the promise of saluation which the Gospell doth present and offer vnto vs. But bicause false Apostles sworne enimies to grace haue for the most part attributed the benefit of saluation to the works of men the Apostle disproueth them taking his reason from the contrarie cause Saluation saith he is the gift of God Ergo it is not of workes For these two can agrée in no case To haue somwhat of frée gift and To obteine the same by desart of workes This is auouched by S. Paule saieng Si ex gratia c. If it be of grace it is no more of workes or else were grace no more grace but if it be of workes it is no more
spirit In whom the whole building or frame coupled together accordinglie groweth vnto an holie Temple in the Lord in whom also ye are built together to be Gods dwelling in the spirit THe Apostle enlargeth his conclusion by a translation or turning of the specialties into a generalitie by an exhortation He said that the Ephesians were built vpon the foundation of the Apostles Prophets now he applieth this to all the faithfull in generall For he saith that The whole building that is the whole Catholike Church and all the members thereof being builded vpon this one corner stone Groweth into an holie temple that is to saie that the whole building is made one holie temple that in the Lord as the onelie foundation of the temple Now S. Paule in this place vseth a verie full significant and pithie word namelie 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is coupled together wherby is ment that y e building of the Church is so knit and couched together so framed I saie and wrought that all and euerie part thereof is fitted and fastened in such méete proportion euen measure and apt agréement with such sound strong ioints that they hang one by an other verie orderly as the members and lims of the bodie Now this knitting or conpling of the ioints is done in this manner First all the faithfull cleaue vnto Christ their head by faith and vpon him as their onelie foundation state themselues Then they cleaue together among themselues one w t another according to the measure of faith in euerie one of them and according to the diuersitie of gifts which God hath giuen them that they might all make one bodie one holie temple of God of which temple all the faithfull are liuelie stones in such excéeding comelie order and agréement knit together wrought in one that there is not a corporation or companie of men to be found in all the world linked in like loue concord and vnitie among themselues Furthermore when we heare either the whole Church or the seuerall members thereof called The holie temple of God let vs thus suppose with our selues First That the Church is Gods building Secondlie That God dwelleth in this temple which is appointed and ordeined for his glorie Thirdlie That as it is a fowle and hainous offense to defile this temple with anie vncleannesse so it becommeth all the gooue to bend their endeuours euerie waie that they maie lead their life in holinesse vnblameablenesse least through their default it come to passe that the Maister builder cast them out and throwe them awaie as rotten and mooldering stones seruing to no good vse I would to God this could sinke into their hearts which either with their owne priuate lewd dealings blemish the Church or with their vnprofitable quarelings cut in péeces the vnion or agréement of the Church Heere the reason must be marked why the whole Church of God is called One temple and why euerie seuerall beleeuer is named The liuelie temple of God in like case The whole Church is therefore called the temple of God both because it is reared vp and built vpon one foundation and also because all the faithfull being ioined together in the vnitie of faith and loue haue God dwelling in them whom they serue and worship Euerie seuerall Christian is therefore called the liuelie temple of God both for that euerie of them is builded vpon one onelie foundation which is the Lord Iesus Christ and also for that God dwelleth in euerie of them whose mightinesse is to be praised and magnified of all generallie and also of euerie one particularlie The exhortation of the Apostle doth folowe In whom saith he ye also are built together to be the habitation of God by the spirit In whom to wit the corner stone ye also are built together namelie by the faith of Christ and loue among your selues one with another renouncing and forsaking all vnholinesse heathenishnesse and vncleannesse After this manner the Apostle speaketh elsewhere in an exhortation drawing his argument or proofe from the dignitie or worthinesse of Gods temple For these are his words Ah Non scitis c. Ah Know ye not that your bodie is the temple of the holie Ghost which is in you whom ye haue of God ¶ THE THIRD CHAPTER ¶ THE SVMME OF THE third Chapter I Paule a Prisoner of Iesus Christ beare ambassage for your behoofe O ye Gentiles to open and make knowne vnto you the mysterie of saluation Wherefore I request you to continue constant and stedfast in the doctrine which ye haue receiued whereto that the Father of our Lord Iesus Christ would vouchsafe to giue you strength I bow my knees to whom be glorie for euermore THE ORDER AND PARTES OF the third Chapter OF this Chapter there are foure partes The first is a comfirmation of the calling of the Gentiles wherof he reasoned in the last Chapter which confirmation is taken from Saint Paules Apostleship or from the end whereto it was ordeined the summe of it is this God hath made and appointed me Paule an Apostle of the Gentiles therefore belongeth the Gospell to the Gentiles in déede This part hath his amplifications or enlargements whereby both the Gospell is aduanced and Saint Paules Apostleship also commended The seconde part standeth vpon an exhortation to constancie and perseueraunce which is the ende of his whole writing as I gaue you to note euen nowe in the declaration of the Argument or summe of the Epistle The third part is a signification of Saint Paules praier for the Ephesians that it would please God to giue them strength and perfect knowledge of Christ The fourth is a thankesgiuing The first of these partes is didascalicall that is seruing for doctrine from the which the rest haue their issue wherein the doctrine is applied to the Ephesians ¶ THE EXPOSITION OF THE THIRD Chapter with the obseruation of doctrines therein contained Verse 1. 1 For this cause I Paule am the prisoner of Iesus Christ for you Gentiles For this things sake I Paule am that same prisoner or captiue of Iesus Christ for you Gentiles THis is the first part of the Chapter to wit a confirmation of the calling of the Gentiles The meaning of the wordes is this Mine Apostleshippe which I beare among the Gentiles and for the which I am now kept prisoner is a proofe sufficient that the Gospell pertaineth to the Gentiles The prisoner or captiue of Christ is passiuelie taken and betokeneth to suffer For Saint Paule was taken and kept prisoner for the glorie of Christ shewed vnto the Gentiles I haue added the particle Sum Am as Erasmus doth to make the sentence fall perfect and ful that Prisoner might be the Predicatum which therfore hath verie well his Article ioined with him bicause it is taken figuratiuelie 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for excellencie sake as in that of S. Iohn 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I am not that same light And againe 〈◊〉 〈◊〉
straunge doctrine For our cause is common with the holie Apostles of God Neither are these words added in waste Who hath created all things by Iesus Christ For this saieng is a testimonie and witnesse of our new creation For it is méete and conuenient that by him we should be newlie created by whom we were first created As therefore God in olde time created the world by Iesus Christ so is his good pleasure by the same Iesus Christ to restore the world againe and to create it anew Out of this place is likewise gathered not onelie the eternitie and euerlastingnesse of the sonne For if God by his sonne created all things then surelie the sonne himselfe was not created because he was before euerie creature and therefore God but also a vnitie of two natures to wit of the Godhead and the Manhood being such a vnitie that the properties of both by reason of the vnitie of the person are communicated and yet the properties vnconfounded Therefore Saint Paule saith héere verie well That God made and created all things by Iesus Christ because this Iesus Christ is verie God And although it be rightlie said Iesus the sonne of Marie created all things yet notwithstanding it is amisse to saie That the nature of Christs manhood created all things For the nature of Christs manhood is indeede a creature and not a creator For the interchanging of properties whereby that which is proper to one is ascribed and giuen to the other for the communion of them in the same person is at no hand to be allowed or graunted in names of nature or as the vse is to speake in the Abstract because neither those things which are proper to the Manhood are to be ascribed to the Godhead as To be created To suffer To be temporall To be limitted c neither are those things which belong onelie to the Godhead in anie case to be attributed to the Manhood as To be vncreated Not to suffer To be eternall To be vnlimitted c but in the Concrete either naturall or personall either expressing one nature or declaring both this interchaungeable applieng of properties maie well be because of the identitie or selfesamenesse of the Hypostasis or person and a certeine necessarie sequeale or following as that those things which are proper vnto man should be ascribed vnto God and to the sonne of God as when it is said The Lord of glorie was crucified to wit The sonne of man was crucified now The Lord of glorie and The sonne of man is all one therefore the Lord of glorie was also crucified which is made manifest streightwaie by a Syllogisme expositorie or by a reason consisting in exposition So God in the latter daies became a little childe of whom the Prophet speaketh in this manner Puer natus est nobis c. For vnto vs a childe is borne and vnto vs a sonne is giuen and the gouernment is vpon his shoulder and he shall call his name Wonderfull Counseller The mightie God The euerlasting Father The Prince of peace c. Fiftlie when he saith To the intent that now vnto principalities and powers in heauenlie places that is to Gods holie Angels might be knowne by the Church the manifold wisedome of God farre aboue all wisedome of creatures he extolleth the perfect knowledge of Gods mysteries touching the saluation of the Gentiles by faith that he might the more deteine and kéepe the Ephesians in admiration and wondering at this mysterie For why should it not be wonderfull that contrarie things are made of contrarie things For by death life was recouered by weaknesse power was obteined by shame glorie was gotten to be short by death and the cursse life and saluation was giuen to them that were dead and damned And héereof it commeth that the Angels of Heauen are said 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 euen to stoope downe as it were and attentiuelie to behold and listen what the Apostles doe preach Howbeit this is not so to be taken as though the Angels profited by the preaching of the Church but because in the Church assembled and gathered out of Iewes and Gentiles they behold as in a glasse this wisedome of God and are asconnished as it were at this straunge spectacle that the Lord Christ vouchsafed the wicked wretched world so great glorie that all beléeuers should be blessed and liue with him euerlastinglie Sixtlie when it is added According to the eternall purpose which he wrought in Christ Iesus our Lord he calleth vs backe both to the first cause of our saluation to wit the eternall purpose of God whereby he decréed with himselfe from euerlasting to saue mankinde and also to the matter of this saluation namelie Iesus Christ But of these causes we haue spoken largelie inough in the first Chapter Verse 12. 12 By vvhom vve haue boldnesse and entrance vvith confidence by faith in him By whom we are bold to drawe nigh in that trust which we haue by faith in him THe Apostle setteth downe the summe of the benefits of the mysterie reuealed that is to saie of the Gospell and he addeth the manner or meane whereby men receiue those benefits Now the sum of the benefits is that we haue peace with God by our Lord Iesus Christ For whosoeuer is not afraid boldlie to come before God they are persuaded out of doubt that God is at one with them and fauourable vnto them yea they dare call vpon him in all their necessities to be short they looke for all good and healthfull things at his hands The meane whereby we receiue these benefits is expressed when he saith By faith in him that is to saie by beléeuing in him This place is to be marked against the Papists which saie That faith is onelie a knowledge and an assenting to the storie For Saint Paule expresselie in this place ioineth confidence with faith which is the note or marke of a iustifieng faith Againe héere are set downe for vs to view thrée degrées of faith The first is to beléeue and agrée to the promises of the Gospell The second is confidence of mercie craued in Christ The third is boldnesse to goe vnto God and to call vpon him To conclude this place teacheth vs that calling vpon God cannot be without confidence in Christ For as by confidence we haue entrance vnto God so without confidence there is no comming to God Verse 13. 13 Wherefore I desire that ye faint not at my tribulations for your sakes vvhich is your glorie VVherefore I desire that you faint not because of mine afflictions for your sakes which is your praise THe second part of the Chapter now followeth which standeth vpon exhortation For the Apostle exhorteth the Ephesians that they fall not from the Gospell because he being their Teacher is persecuted troubled Now this proposition is brought in vpon the former matter in this sort Because the mysterie is so excellent which God hath opened vnto you
applied to our vse The first part therefore of Saint Paules praier is contained in these words That he might graunt you according to the riches of his glorie that yee maie bee strengthened by his spirit in the inner man Héere S. Paule wisheth to the Ephesians spirituall strength and he sheweth the fountaine from whence euerie good thing floweth vnto all creatures to wit The riches of his glorie that is to saie the euerlasting bottomlesse mercie of God When we are praieng therefore what must wée doe reckon vp our merits and deseruings No but boldlie trusting to Gods exceeding great goodnesse clemencie we must praie with faith in Christ So praieth Dauid saieng Miserere c. Haue mercie vpon me O God according to thy great mercie according to the multitude of thy mercies He addeth the cause efficient or the working cause which is inward to wit the holie Ghost wherby we are strengthened what maner of strength it is which he wisheth vnto them he expresseth in these words saieng That your inner man may bee strong in the Lord. Now our inner man is our soule so farre forth as it is broken and trained vp in obedience vnto God such a soule as mindeth inward things and not outward eternall heauenlie things not temporall and earthlie things The studies and endeuours of the outward man are diuerse from this For he neglecting that which is inward and heauenlie is buisie in outward temporall and earthlie toies and trash The second circumstance is declared in these words That Christ maie dwell in your hearts by faith This circumstance sheweth plainlie from whence the strength of Christians doth come For it defineth our strength to be Christ himselfe But how Euen by dwelling in vs. How is this dwelling brought to passe Euen by faith Where or in what part of vs Euen in our hearts For it is not inough to haue a kinde of knowledge of Christ it skils not what or how but the affection of the heart must be present which is a stedfast confidence in Christ with which confidence béeing armed we cannot be ouercome but are able to withstand hell gates according to that saieng of S. Iohn Haec est victoria c. This is the victorie which ouercommeth the world euen your faith This place deserueth chieflie to be marked For it doth not onelie teach that Christ dwelleth by faith in them that belieue but it disproueth the Papists which define faith to be a certaine knowledge and agréeing to the storie without confidence of heart The third circumstance That ye maie be rooted and grounded in loue teacheth vs what is the force of faith in respect of our neighbour For so soone as he had made mention of faith by and by hée setteth downe the effect or fruite of the same to wit true and heartie loue towardes our neighbour which hée doth for a double purpose namelie to shewe the true qualitie of faith and also to teach vs in what thing the perfection of Christians doth consist But what manner of loue doth faith require Forsooth such a loue as is rooted and grounded that is to saie such a loue as is sound steddie which is not moued made to vanish like smoke vpon euerie light occasion Héerehence let vs learne that how much more we profit and doe good in the schoole of Christ so much more we growe and increase in the workes of loue and are as it were rooted For it cannot bée that he should be voide of loue which possesseth Christ truelie by faith The fourth circumstance is That yee maie be able to comprehend with all Saintes what is the breadth length and depth and higth to wit of the mysterie of Gods grace and Christs loue towards vs. For so the Apostle expoundeth himselfe saieng That ye maie know the vnmesurable loue of Christ towards you For as the mercie of God the Father passeth all his workes according to the wordes of Dauid so the loue of God the Sonne is beyond all measure also For if thou beholdest the breadth thereof it cannot be compassed within anie boundes if thou considerest the length thereof it reacheth euen to all the ends of the world if thou cast thine eies vpon the deapth thereof it stoopeth downe euen to the vilest and basest things in the world if thou looke aloft vpon the higth thereof it is farre aboue the heauens This is the plaine and true meaning of this place as for the trifles and toies of the Lordes woodden crosse and of the round globe or compasse of the whole worlde let vs leaue them they are nothing and therefore let them goe This place ministreth a most fruitfull comfort against all lets and impediments which séeme to hinder our saluation For if Christ loueth vs so déerelie it cannot be so that we abide in him by faith euen to the end that any creture should cast a blocke betwéene vs our saluation The fift circumstance That ye maie be filled with all fullnesse of GOD comprehendeth in a summe whatsoeuer belongeth to that perfection and fulnesse which GOD requireth of vs. Nowe the fulnesse of God is Christian perfection whereby we doe fullie that is to saie without colourable dissembling and hypocrisie submit our selues vnto God Such are all they which kéepe the faith and a good conscience Héerehence we learne in what things Christians must chieflie finde themselues occupied namelie in labouring more and more to come by perfection For there is none that hath profited and done so much good in the schoole of Christ but hath néede of increase Héere therefore is their vanitie and péeuishnesse reproued which hauing scarslie had anie smacke at all of things belonging to God and sauouring of heauenlie wisdome thinke none so spirituall as themselues not once minding to profit anie more or to goe forward anie whit at all Verses 20. 21. 20 Vnto him therefore that is able to doe exceeding abundantlie aboue all that vve aske or thinke according to the povver that vvorketh in vs 21 Be praise in the Church by Christ Iesus throughout all generations for euer Amen But vnto him that is able to doe most abundantlie aboue all that we aske or thinke according to his power working in vs euen vnto him bee glorie in the Church by Iesus Christ through out all generations from age to age Amen THis is the fourth part of this Chapter conteining a praising or glorifieng of Gods name whereinto the Apostle falleth anon after he had made rehearsall of Gods benefits For the whole benefit of our redemption serueth héereto that all glorie might be giuen to God Wherefore the Apostle surelie verie well hath shut vp the first part of his Epistle with thankesgiuing Furthermore bicause there are diuerse circumstances of this place let vs consider and skanne them seuerallie The first is a making mention of Gods Power whereby he is able to do all things whatsoeuer hée will and will performe all things whatsoeuer
followeth Qui maximus c. Hee that is greatest amongest you shall bee your Minister Againe Hee that exalteth himselfe shall bee brought lowe The Lordes will therefore was not by his forbidding to take awaie the name of Father Maister or Teacher but all arrogant confidence and selfe-liking in vs. Hée will not that wée sooth and smooth our selues if wée séeme to excell others in some kinde of giftes Hée will not that we proudlie preferre and thinke better of our selues than of others but that hée rather which is the greatest should shewe himselfe a minister vnto all He will not that we shoulde deuise and set abroch a new and straunge doctrine but that we shoulde faithfullie followe our onelie Maister Iesus Christ in matters of saluation Now in that they laie load at vs with the saieng of S. Iames Ne sitis multi magistri c. My bretheren be not manie Maisters knowing that we shall receiue the greater condemnation that is soone aunswered For Saint Iames to that his forbidding addeth a reason saieng In multis c. For in manie things we sinne all So that the meaning of this inhibition or forbidding is this I would that ye should not be sharpe controllers of other mens manners Now let vs come backe to the exposition of our text where the Apostle setteth downe the end of those giftes wherewith Christ hath and doth beautifie his Church For the gathering together of the Saints for the worke of the ministerie and for the edification of the bodie of Christ To this ende belongeth all Christs bestowing and giuing out of his gifts This Gathering together of the Saints is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in Gréeke and signifieth properlie a restoring or repairing of a thing decaied as when the members of the bodie as the bones or such like are loose out of order or beside their right place but afterwards set in againe fastened and made sound and whole that all and euerie part of the bodie maie be in good making and liking Héerehence Saint Paule who compareth the Church to the bodie applieth the word to the state of the Church well ordered and gouerned The diuersitie of gifts therfore wherewith Christ beautifieth his Church belongeth to the well ordering and gouerning of the Church For to this thing as it were to the proper end these gifts are appointed This followeth For the worke of the ministerie that we might knowe what instrument Gods will is to vse For the gathering together of his Saints to wit The ministerie of the word Afterwards the Apostle expoundeth this Gathering together of the Saints and calleth it The edification of the bodie of Christ concerning which we haue said sufficient in the second Chapter Now followeth an amplification or enlargement taken from the circumstance of the time and the manner of the edification of Christs bodie Till we all meete together in the vnitie of faith and knowledge of the sonne of God that is to saie Till we all are made one in faith and in the knowledge of Christ In that he saith Till we all meete together it is to good purpose For he signifieth that it is not one daies worke for all of vs to be made full and perfect in Christ but that it must be our dailie labour till at length we come to that vnitie of Christs bodie the cause of which Vnitie is faith This Knowledge is not a knowledge onelie of the minde concerning Christ but also a confidence of the heart For it is not enough to knowe that Christ is God man one person in Trinitie King Prophet and Priest vnlesse with stedfast confidence and boldnesse we build vpon him Héere the degrées of Vnitie must be marked the first whereof is the Knowledge of Christ from whence Faith springeth By this Faith we are ingraffed into Christ and made as it were of his bodie â—eing therefore ingraffed into him made of his bodie it is our part like members of one the selfe same bodie to haue care regard one of anothers health and good case through loue this I saie is our dutie who are ioined together one with another among our selues by the spirit of Christ Out of these things therefore is to be gathered that the Vnitie of the Church consisteth not in traditions of men nor in ceremonies but in the consent of true doctrine and faith from whence the loue of one another doth spring Moreouer when it is said Vnto a perfect man vnto the measure of the age of the fulnesse of Christ the Apostle expresseth by a notable trimme Metaphore the increase growing of the Saints For as there are diuerse degrées of age as infancie childhood middleage oldage dotage c. so must Christians growe by litle and litle in the faith knowledge of Christ They must not kéepe still at the nethermost steppe and staie there but they must goe vp higher and higher till they come to perfectnesse which notwithstanding they shall not obteine at full before they hauing put off the olde man shalbe glorified both in soule and bodie with a blessed life These words therefore of the Apostle must not be referred to the bodie which is but an idle lumpe but to the light of the minde and the affection of the heart to wit that we should knowe Christ trulie and leane vpon him with a liuelie faith that we should not be wauering like children who by reason of their young yeares haue not a settled iudgement but like men growne to full age whose iudgement being steddie they constantlie mainteine the truth For whatsoeuer is héere spoken of the bodie and of the Measure of age it is to be applied vnto the spirit and the increase of the same For as the Lord himselfe grewe in bodie till such time as he became A perfect man and had the iust measure of his full age euen so we must growe in faith and the knowledge of Christ till we are come to perfectnesse This to be the true and naturall meaning of Saint Paules wordes that which followeth is witnesse For the Apostle is not in hand héere with our bodies wherewith we shall rise againe as some verie vnaduisedlie doe gather in this place For that maketh neuer a whit for the drift of this present discourse Verse 14. 14 That vve hencefoorth be no more children vvauering and carried about with euerie vvinde of doctrine by the deceipt of men and with craftinesse whereby they laie in waite to deceiue That we should be children no more to wauer and be carried about with euerie blast of doctrine by the wilinesse of men by craftinesse or snares of deceipt THe Apostle declareth and sheweth the fruit of the sound knowledge of Christ and of faith For the sound knowledge of Christ and a stedfast faith strengthen the minds of men against all such tempests as the souldiers of Sathan dare or shall raise vp against the Church For they that are not indued with the sound knowledge
so that they ceasse vtterlie and altogether leaue off to bée sorrie for their sinnes A certaine inclination to all Wantonnesse followeth this senslesse duinesse or blockishnesse yea rather a certaine vnbrideled desire to sinne which the Apostle tearmeth heere by the name of Wantonnesse This gréedie lust bursteth out into all kinde of villanies and abhominable misbehauiours which are héere noted vnder the word Vncleanesse all which are increased made more by Greedinesse the vtter aduersarie to contentation or temperance vntill it throwe a man downe headlong into the bottomlesse gulfe of damnation For 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is an vnmeasurable lust or desire which hauing neuer inough is alwais séeking to haue more In this place is first to be marked what a wretched creature man is without the grace of regeneration or new birth after the fall of our first parents to wit Vaine of mind blind of vnderstanding hard in hart wherby we may easilie perceiue what manner of frée will that is which the Sophisters Schoolmen haue in such count so highlie praise euen in such as are not regenerate or new borne If therefore according to the doctrine of S. Paule our intents our procéedings and our verie dooings are faultie and sinfull what sounde thing is remaining Tell mée that And although the Apostle doth not take from man his naturall abilities yet notwithstanding hée proueth that they were corrupt after his fall Moreouer we haue héere to marke that Saint Paule speaketh not of actions naturall or ciuill which are ruled gouerned by the mouing and gesture of the bodie For in these remaineth some libertie in such as are not yet regenerate or borne a new but he speaketh onelie of the actions which concerne Gods worship and seruice of which actions there are thrée causes The first is the word which instructeth the minde and frameth the iudgment The second is the holie Ghost which is effectuall in the word to the inlightening of the minde and the inclination or bending of the will The third is the will of man resting in the worde and giuing place to the holie Ghost of whom it is both instructed and moued Verses 20. 21. 20 But ye haue not so learned Christ 21 If so be ye haue heard him and haue bene taught by him as the truth is in Iesu But ye haue not so learned Christ if so bee that yee haue heard of him and are taught in him euen as the truth is in Iesus THe Apostle sheweth the cause whie the Ephesians ought not as other hethernish Gentiles doe to liue in the ignorance of the Gospell of Christ to wit bicause they haue learned Christ For as a little before he rehearsed the causes of manie fowle sinnes in the Gentiles which causes are these namelie The vanitie of their minde the blindnesse of their vnderstanding and the hardnesse of their heart so in this place he setteth flatlie against all these the knowledge of Christ aloue and further auoucheth that the same is the cause of leading a godlie and an honest life This knowledge therefore of Christ ought to bréed in vs an other manner of liuing than is in the Gentiles which are not yet to this daie turned vnto God by and through the preaching of the Gospell For this effectuall forceable knowledge of Christ what doth it Forsooth it reformeth the minde it inlighteneth the vnderstanding and if softeneth the heart to be short it reneweth the whole man by the spirit of God that now he beginneth to liue The life of God And this is that which the Apostle saith As the truth is in Iesus that is to saie the true waie to liue well set foorth vnto vs in an excellent and notable example For in Christ appeared no kinde of marke or token of the olde man because he bare the verie image of the Father and béeing full of the holie Ghost obeied his Father in all things The word Truth therefore doth signifie not onelie the assent of trueth but also the action which followeth the assent by the figure Synecdoche much vsed in Hebrew This place therefore is diligentlie to be marked which teacheth that the knowledge of Christ or of the Gospell is but vaine vnlesse wée haue ioined therewithall such manners as are worthie of Christ and the Gospell For the knowledge of the Gospell standeth not vpon a naked contemplation or gazing at things not in idle disputations c but in the single knoweledge of Christ in faith and in harmelessenesse of life or as Saint Paule saith else-where 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is to saie In knowledge and vnderstanding Verses 22. 23. 24. 22 That is that ye cast off concerning the conuersation in time past the olde man which is corrupt through the deceiuable lusts 23 And be renevved in the spirit of your minde 24 And put on the nevv man vvhich after God is created in righteousnesse and true holinesse That ye should cast off or laie 〈◊〉 from you after the former conuersation the olde man which is corrupt thorough the concupiscenses of error and should be renewed in the spirit of your minde and put on the new man which after God is shaped in righteousnesse and holinesse of truth THe Apostle declareth in a short rehearsall but yet full and pithie what it is to haue learned Christ trulie what truth is in Iesus and what manner of life the life of a Christian ought to bée Of this rehearsall there are thrée partes to wit To put off the olde man to be renewed in the spirit and to put on the new man The first part therefore is the putting off of the olde man The Olde man signifieth not the substance but the qualitie namelie vice and corruption all custome of sinning according to the conuersation of old This custome of sinning S. Paule would haue all Christians to put off that the rule and gouernement of the spirit might be effectuall and full of which thing he sheweth the cause Which is corrupt through the concupiscences of errour that is to saie whome deceiuable lustes do corrupt whiles they drawe men into corruption and destruction Whosoeuer therefore desireth to escape destruction and vtter vndooing let him put off the Olde man Now the Olde man is then said to be put off when the bodie of sinne is weakened and brought vnder that wée should serue sinne no more For so the Apostle expoundeth his owne words saieng Hoc scientes c. Knowing this that our old man is crucified with him that the bodie of sin might be destroied that henceforth we should not serue sinne In this speach of Saint Paule the word Crucified must be considered For by that is signified the efficacie and working of Christs crosse and this death in vs to the crucifieng and mortifieng of the Olde man To this serueth the exhortation of the Apostle Neigitur c. Let not sinne therefore reigne in your mortall bodie that ye should obeie it in the lustes
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
them vp in godlinesse but also to frame their manners behauiours diligentlie to the rule of godlinesse They therefore that thinke but so so of the studies endeuours of godlinesse themselues or cause others by their meanes to neglect passe little for instructing their children euen in their young years with all diligence in Christian religion let them sée to it what answere they will make vnto our Lord Iesus Christ who by the holie mouth of Saint Paule commendeth euen to children the studie and learning of the holie Scriptures Verses 5. 6. 7. 5 Seruants be obedient vnto them that are your maisters according to the flesh vvith feare trembling in singlenesse of your hearts as vnto Christ 6 Not vvith seruice to the eie as men pleasers but as the seruants of Christ doing the will of God from the heart 7 With good vvill seruing the Lord and not men Seruants obeie your maisters according to the flesh with feare and trembling in simplicitie of your heart as vnto Christ not seruing to the eie as pleasing men but as the seruants of Christ doing the will of God from the heart with good will seruing the Lord and not men AS the Apostle commended before vnto children and fathers of families duties answerable to their callings so héere he appointeth seruants their duties towards their maisters according to the flesh And although such kinde of seruice as was vsed in Saint Paules time among manie is seldome séene among vs yet notwithstanding this precept of Saint Paule belongeth to our men and maiden seruants But the circumstances of this precept are diligentlie to be considered For first of all he requireth at seruants hands Obedience with feare that is to saie an obedience ioined with a carefull reuerence Secondlie his will is that this obedience should procéed from Singlenesse of heart which kéepeth frowardnesse and hidden hatred out of possession For S. Paules meaning is that the heart should not disagrée from outward obedience Thirdlie he setteth downe the cause and the manner when he saith As vnto Christ For the Apostle in these words giueth vs this lesson that seruaunts should haue an eie in euerie thing which they are about to the will and commaundement of God As therfore seruants owe obedience to their masters for Gods commandement sake so they shall take héed that they do nothing for their bodilie maisters pleasure against the commandement of God Fourthlie because seruants are woont for the most part to serue to the eie and not to the minde therefore doth Saint Paule charge Christian seruants to doe their dueties with diligence in the presence of the Lord Absque 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is to saie without Eie-seruice and flattering fashion thinking heerevpon that the Lord requireth at their hands a seruice from the heart with a good minde and a good will Furthermore this place of the Apostle doth most plainlie disproue the errour of the Anabaptists Libertines who will haue forsooth among Christians a certeine barbarous brutish Anarchie that none maie obeie other but be all alike chéeke by choule checkmate For they define Christian libertie amisse in saieng that it is a kind of manumission or setting frée from all maner of seruice or bondage as well temporall as ecclesiasticall not knowing this that Christian libertie consisteth in the spirit and not in the flesh Againe this place both teacheth and also comforteth godlie seruants It teacheth them verilie that the state of life wherein they liue pleaseth God if they behaue themselues according to the rule set downe before them by Saint Paule It comforteth them also which are kept vnder with a seruice somewhat hard and streight whiles they learning this lesson of Saint Paule persuade themselues that they are not onelie subiect to the will of God but also take this for a sure ground that God counteth that done to himselfe which is done with singlenesse to their maisters after the flesh Let no seruant therefore neither hée nor shée shake off their yoke of seruice vnlesse it maie lawefullie bee brought to passe Verse 8. 8 And knovve yee that whatsoeuer good thing anie man doth that same shall he receiue of the Lord whether hee bee bond or free Knowing that euerie one what good thing soeuer hee doth shall receiue of the Lord whether he bee bonde or free SAint Paule addeth a confirmation or proofe taken from a well knowne speach vttered in Scripture For God beateth much vpon this promise euerie where in the Scriptures that he will remember our labour and the worke of our hands promising a large reward to all them that obeie his voice Seruants therefore ought to haue an eie to this promise in their labours and handie works making this full account that God is true iust in his promises and that the reward promised for their obedience is to be looked for from God But because the Papists abuse shamefullie these and such like saiengs concerning the rewards of good works to the ouerthrowing of Gods truth touching frée iustification therefore I will brieflie declare how these and such like saiengs are to be vnderstood according to the analogie proportion and rule of faith First of all we must knowe that these and such like generall promises are to bée applied vnto all men but not after one and the selfe same manner For there are two sorts of men according to whose diuersitie the application of the promise must be made For some are godlie that is to saie borne a new and the children of God Othersome are vngodlie not borne a new and the children of wrath If thou wilt applie the saiengs touching promises of rewards to the latter sort of men thou prouest nothing else thereby but that they remaine the children of wrath vnder wrath For they are able to doe nothing that can please God although their workes heare an outward shew of speciall holinesse For this Oracle of the holie Ghost abideth alwaies sure and stedfast Impossibile est placere Deo sine fide It is vnpossible to please God without faith So long therefore as men are voide of faith they are like rotten trées which can beare no fruit So that it maie be concluded héerevpon euen by most manifest and sound proofe that when God giueth the wicked the reward due to their works hell and damnation shall be their recompense But if thou wilt applie the promises of reward to the former sort of men to wit the children of God then must thou thinke vpon these points in thy mind orderlie First of all thou shalt build vpon this that the godlie are deliuered from the rigour of the lawe through Christ as S. Paule saith Christus redemit nos c. Christ hath redeemed vs from the cursse of the lawe beeing made a cursse for vs. The condemning sentence therefore of the lawe cannot hurt the children of God that is to
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
vs by this manner of exhorting that without the Lord and without his mightie power we can preuaile nothing at all against so terrible and violent an enimie as the Diuell Secondlie that we being made members of the Lord are also made strong by his strength to resist Sathan and his fierie weapons Of this strength we are then made partakers when we trust to and staie vpon our Lord Christ with a liuelie confidence when we are made the children of God and the members of Christ which is euident by these words of the Apostle Haec est victoria c. This is the victorie which ouercommeth the world euen your faith Therefore that strength which maketh vs able to withstand Sathan and the flesh is not of nature but of grace And Christ is that strength on whom wée laie fast hold by faith Héereto serueth that saieng of Saint Paule Milita honestam militiam c. Fight a good fight hauing faith and a good conscience which some haue put awaie as concerning faith haue made shipwracke And although this strength commeth from the Lord yea the Lord himselfe is that strength yet notwithstanding when the Apostle exhorteth vs to Be strong and to Put on the whole armour of God he requireth our trauell and endeuour It is necessarie therefore that our will should runne actiuelie therewithall and not onelie passiuelie For as we maie if we will cast off faith and resist the holie spirit so being conuerted and turned we can kéepe faith and the holie spirit by grace and stirre vp the gift of God in vs as Saint Paule speaketh For the gift of God is a certeine quicke and liuelie flame as it were in the hearts of beléeuers which Sathan and the flesh can smoother and choke vp whiles we lie slugging snorting in our neasts Wherefore S. Paules warning to Timothie is not in waste where he saith Stirre vp the gift of God which is in thee This gift therefore must not be quenched and put out To the same purpose also serueth that saieng of the Apostle to the Thessalonians Quench not the spirit It is the part of a Christian man therefore to walke warilie and carefullie before his God and euermore to take héede that he lose not the gifte which he hath receiued by grace through his owne slothfulnesse and idlenesse To this belong all exercises of goodlinesse all exhortations of godlie Shepheards and the whole discipline of the Church For these are certeine bellowes as it were which doe quicken and raise vp the flame kindeled in vs from aboue by Gods good grace Moreouer this place of Saint Paule doeth teach all the godlie that they are set in a verie hot and heauie skirmish where they must fight it out euerie one in his standing looking for no truce because there is none to be graunted For our aduersarie is alwaies harnessed weaponed and keeping the field And indéede as Saint Peter saith He neuer resteth raunging vp and downe roaring like a Lionesse that hath lost her whelpes and seeketh whom he may deuoure This doth he one while by offering open violence another while by craftie saieng in waite For when he putteth men in the head to cast from them as a thing of naught the doctrine of God when he bringeth in a traine of most filthie manners slatte against the lawe of God when he filleth all places with offenses and slaughters then offereth he open violence and professeth himselfe the sworne enimie of Christ But when he disguiseth himselfe into an angel of light and putteth vpon vices the vizards of vertues when he giueth superstition a counterfaite face of holinesse when he dealeth in this wise then he lieth in waite craftilie to catch vs. To them therefore which are not furnished with the whole armour of GOD the diuell is more terrible furious violent and preuailing What shall we gather by this Séeing the life of a Christian in this world is a certeine spirituall warfare and that against so mightie an enimie it is méete verelie that we be like to and also plaie the part of valiant hearted souldiers whom swilling surfetting or sléeping make not slouthfull heauie-headed béeing to séeke in the time of most néede but alwaies prouided and prepared at the pinch readie to fight with their enimies hand to hand least they should be sette vpon and ouerrunne at vnwares Thus if we doe we néed doubt no daunger For when the Apostle addeth these words That ye maie be able to stand against the assaults of the diuell he meaneth that we shall ouercome and get the victorie if we holding fast the armour which God reacheth out and giueth vs shall fight stoutlie vnder Christs banner hauing full confidence in him The rightest waie to ouercome this inuisible enimie is if thou begin with thine inward and houshold enimie to tame him bring him vnder This enimie is the flesh against whom the spirit maketh batell For the flesh tempteth vs with nothing but that fleshlie thing which beareth rule in vs thither she bendeth her full force whither she séeth men inclined of their owne accord And so y e flesh turneth our owne weaknesse to the weapons of her wickednesse vseth the disease of our owne flesh against our selues that is to saie setteth vpon vs with our owne affections lusts and desires as it were with warlike engines But if anie one demand why God giueth the Diuell leaue to haunt and laie such hard hold at mankind in this manner Athanasius answereth in these words That they saith he which loue God maie bee made manifest and they that are giuen to vaine pleasures maie be turned off and put awaie For if there were no enimies to make warre how should the valiant souldiers of a king be tried To them therefore that loue God the Diuell is made the cause of victorie of their crowne or garland of their reward and triumph Thus farre Athanasius But I aunswere in a word that it is Gods decrée and appointment to haue all his children made like vnto his sonne in the crosse and persecution whom his purpose was long agoe to glorifie with his sonne Verse 12. 12 For vve vvrestle not against flesh and bloud but against principalities and against povvers against the worldlie gouernors the princes of the darknesse of this vvorld against spirituall vvickednesses vvhich are in the high places Because our wrestling is not against flesh and bloud but against principalities or rules against powers against the worldlie gouernours of the darknesse of this world against spirituall wickednesses in heauenlie places THis is a reason of the exhortation drawne from the greatnesse of the daunger For after he hath set foorth the fearefull power of a fearefull enimie he stirreth vp the Ephesians to the greater watchfulnesse least they should suffer themselues to be ouerrunne of so craftie and mightie an enimie For the Apostle declareth and laieth open before our eies the forces of our enimies to
contrarie and vnnaturall meaning but also by making lawes that it should not be set forth in a common and knowne tongue for the behoofe of Gods Church that euerie one might read and vnderstand it Verse 18. 18 And praie alvvaies vvith all manner praier and supplication in the spirit and vvatch therevnto vvith all perseuerance and supplication for all Saints and for me Praieng alwaies in spirit with all manner of praier and supplication and watching to this end with all continuance or instance and supplication for all Saints and for me THe Apostle hauing furnished the Christian souldier with double armour bringeth him vnto his Captaine to march stoutlie and manfullie vnder his banner and if the skirmish bée too daungerous to flie for succour vnto his Captaine least he be ouertroden of his mightie and strong enimie For by praier we come to Christ our Captaine prouided alwaies that this praier be not a babbling with the lips but a lifting vp of the heart in faith vnto God ioined with a deuout sound of the mouth all béeing done with a sure trâ—â—â— and confidence in Christ our mediatour Now what it is to praie in spirit Saint Ambrose sheweth by a verie trimme antithesis or opposition in these words Hoc est ergo c. This is therefore to praie alwaies in spirit euen to make our praiers vnto God with a cleane conscience and an vpright faith For hee praieth in the flesh which praieth with a defiled mind Thus farre hée As for that which is added to wit For all Saints for me it serueth to this end that the endeuour of succouring and assisting one an other in this spirituall warfare might bée commended vnto vs. For we ought to vse these two weapons namelie The sword of the spirit and Praier not onelie in defence of our selues but also for the helping and aiding of others speciallie when we sée them in danger And although we must praie for all men yet notwithstanding we must haue principall care and regard to the Saints that is to saie to them that are ioined with vs by faith and loue béeing in déede members of one and the same mysticall bodie as well as we Touching the words of the Apostle last set downe And for me they put the godlie in minde of their duetie which is to praie continuallie for the ministers of Gods word and for the preseruation and maintenance of their ministerie Verses 19. 20. 19 That vtterance maie bee giuen vnto me that I maie open my mouth boldlie to publish the secret of the Gospell 20 Whereof I am the Ambassadour in bonds that therein I maie speake boldlie as I ought to speake That speech maie be giuen me in the opening of my mouth with boldnesse that I maie vtter or declare the mysterie of the Gospell whereof I beare ambassage in chaines that I maie behaue my selfe boldlie therein a sit becommeth me to speake THe causes whie Saint Paule desireth the Ephesians to praie for him are set downe they are thrée in number The first That he might open his mouth boldlie that is to saie that a constant mind might be giuen vnto him whereby to confesse and professe the doctrine of the Gospell without feare before the whole world For he calleth the opening of the mouth a frée confession of doctrine simple plaine cléere without dissembling counterfeiting and cauilling without feare and doubting to displease which often times doth so shut vp and make fast the mouthes of a great manie as they remember not that it is the ambassage of Christ Iesus which they haue in charge Héere all the godlie and speciallie the ministers of Gods word are admonished what boldnesse of confession ought to be in them to wit that no feare no heauinesse no threatenings no torments make them giue ouer but that they maie teach and preach the Gospell with a courage The second cause is That I should publish the secret of the Gospell For this is peculiar to Paule and the ministers of the word that by preaching euen with their owne voice they should publish the secret of the Gospell This place therefore is at defiance with the Anabaptists who coutemning the worde vttered by voice looke for reuelatious visions inspirations and I wot not what But what is that which is added Ephe. 4. 17. 18. 2. Cor. 7. 10. Psa 119. 9. Psa 119. 24. Psa 119. 127. Psa 119. 162. Psa 119. 72. M. Philip Melancthon commended Phi. 2. 29. Acts. 18. 3 20. 34 2. Cor. 11. 22. 23. 24 c. 1. Thes 2. 9. 10. Tit. 1. 5. Psal 127. 1. Mat. 25. 14 c. Mat. 6. 1. 2 2. Cor. 11. 23. 24. 25. 26. 27. 28. Rom. 1. 16 Rom. 11. 6 Num. 6. 23 Col. 1. 13. Heb. 3. 6. 1. Tim. 2. 15. 2. Cor. 5. 3. Ioh. 3. 18. Luke 13. 5 Ioh. 15. 7. 1. Tim. 1. 15. 1. Tim. 2. 3 4. 5. 6. Matth. 9. 13. 2. Pet. 3. 9 Rom. 10. 11. 12. Tit. 2. 11. 12. 13. Ioh. 1. 12. 1. Cor. 1. 31 Luke 1. 14 Math. 3. 4 17. 17. 5 Philip. 1. 9. Gal. 1. 8. Rom. 16 25. 26. 1. Tim. 2. 4. Gen. 49. 1â— Dan. 9. 24 Gal. 4. 4. 5 Psal 5 4. Marke 16. 15. 1. Tim. 2. 5 Math. 7. 7 16. Mark 11. 24. Luke 11. 9. Iohn 14. 13 15. 7. 16. 24. Iohn 20. 17. Phi. 2. 7. 8. 2. Cor. 1. 3. 2. Cor. 1. 3. Psal 88. 1. 2. Cor. 13. 11. Psal 17. 1 Psal 43. 2 Psal 118. 14. Gal. 5. 5. Ioh. 19. 33 Iohn 20. 1. 2. c. Mat. 20. 28. Mark 10. 45. Luke 22. 27. Acts. 20. 28. Gen. 3. 15. 1. Ioh. 3. 8 1. Cor. 15. 17. Dan. 9. 24 Rom. 4. 25 Dan. 9. 24 Ioh. 16. 7 Rom. 8. 15 Gal. 4. 6. 1. Pet. 3. 16 21 Rom. 6. 4. 1. Cor. 15. 20. 21. 22 2. Tim. 2. 8. 1. Pet. 1. 3 Ioh. 10. 17. Rom. 6. 4. 6 c. Acts. 1. 9. Matth. 28. 20. Psa 68. 18 Heb. 1. 14. Rom. 14. 11. Phil. 2. 10. Col. 1. 7. 4. 7. 9. Phil. 2. 25. 3. Ioh. 1. 2. 1. Cor. 12. 12. 13. Gal. 3. 16. Gal. 3. 28. Ephes 3. 6. Gal. 2. 20. Actes 9. 4. Phil. 3. 21. Ephe. 1. 4. Ephe. 1. 5. Ephe. 1. 6. 7. Ephe. 1. 9. 10. Ephe. 1. 11. 12. Ephe. 1. 13 14. Rom. 9. 30 31. 32. Rom. 10. 2 c. Coloss 1. 23. Heb. 3. 6. 1. Tim. 2. 15. 1. Cor. 9. 16. 1. Cor. 9. 27. Iere. 18. 8. 10. What Predestination is Ephe. 1. 5. Ephe. 1. 11 Iohn 3. 16 1. Ioh. 4. 9 Rom. 5. 8. Mat. 17. 5 Iohn 1. 29 36. Math. 18. 11. 1. Cor. 15. 22. 1. Ioh. 3. 8. 1. Tim. 1. 15. Math. 20. 16 22. 14. Iohn 6. 40 Mat. 18. 14. 1. Tim. 2. 4 2. Pet. 3. 9. Ezek. 18. 23. 32. Esai 28. 16 Ioel. 2. 32. Actes 2. 21 Rom. 10. 11. 12. Rom. 9. 33 Rom. 9. 16 Mark 9. 23 Rom. 4. 12 Gal. 3. 7. Psa 31. 23 Tvvo
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
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