the Apostle Resurrexit c. Christ was raised vp from the dead by the glorie of his Father that wee also should walke in newnesse of life Of our bodies according to the wordes of the Apostle Christus resurrexit c. Christ is risen from the dead and was made the first fruites of them that slept For since by man came death by man came also the resurrection of the dead For as in Adam all die euen so in Christ all shall be made aliue The sixt is the bonde of mutuall fraternitie and brotherhoode For so the Lorde himselfe rising from the dead speaketh to the women by Ascendo c. I go vp to my Father and to your Father my God and your God If therefore wée all haue but one Father in common to vs all if wée all are brothers and sisters in Christ it is méete that like brothers and sisters wée bée all of one minde and tender one an other with brotherlie affection and loue The seuenth is a generall remedie against all calamities against all woundes or sores of the soule of the bodie of our name and fame Heerevnto serueth the saieng of the Apostle to Timothie Memento c. Remember that Iesus Christ is risen from the dead as if he should haue said In this thy ministerie and office thou shalt féele manie distresses thou shalt suffer manie temptatious of the Diuell and of men but in all these take vnto thée for thy succour saftie this notable Treacle namelie the meditating of the Lordes resurrection which as in the Lorde himselfe it was the victorie ouer all temptations and afflictions so likewise in vs it shall bée the same victorie when we shall be raised vp from the dead by the power of Christs resurrection The eight is a perfect hope or assured persuasion of our glorious state and immortalitie Saint Peter saith Regenuit nos c. Hee hath begotten vs againe vnto a liuelie hope by the resurrection of Iesus Christ from the dead The third point of this first member is of the power whereby the Lord was raised from the dead Christ saith Potestatem habeo c. I haue power to put away my life from me and to take it againe Now in this place God the Father is said to haue raised him vp In these words there is no contrarietie of speach Christ in déed raised vp himselfe as God that is to saie hée raised vp the nature of his manhood by the power of his Godhead and the Father raised him vp as man To bée short because the essence or béeing of the Father the Sonne and the holie Ghost is all one and the selfe same as touching their diuinitie or Godhead their works are vnseparable Let these things suffice to be briefly spoken concerning the first member of this point whereof in generall there is a double vse to wit that wée should be confirmed and established in the knowledge of Christs death and resurrection and that we should proue and trie in our selues a liuelie and quicke féeling of the same In which sense S. Paule speaketh to the Romanes where he ascribeth mortification viuification or for the better vnderstanding of the words the making of vs dead the making of vs aliue that is to saie newnesse of life vnto the Lords death and resurrection The second member now followeth wherof the Apostle speaketh saieng And hath set him at his right hand in the heauenlie places This member conteineth two Articles of our beliefe the first is The Lords ascending into Heauen the second is his sitting at the right hand of God For his ascending thether went before his sitting there Nowe this ascending of the Lord was done visible For hée was carried vp into heauen in a bodilie and naturall manner from the sight of his Disciples For so it is saide in the Actes Cernentibus ipsis c. While they beheld hee was taken vp for a clowde tooke him vp out of their sight And from thence was he caried aboue al heauens placed in heauenlie places at the right hand of God his Father as Saint Paule sheweth in this place and in the fourth Chapter following The Article therefore of the Lords ascending ought to be vnderstood of Christs true and verie bodie and of the naturall placing thereof in heauen least we should thinke that Christs manhood was swallowed vp of his Godhead as Stenkfield dreamed or that it was extended spread throughout all places with his Godhead as the heretike Eutyches doted For both their opinions doth take away the truth of his humanitie or manhood The saieng therefore of Saint Cyprian is to be allowed in these words Ascendit in coelis c. He ascended into heauen not where God the word was not before but where the word being made flesh sate not before to wit in a bodilie place The sitting at the right hand of God his Father belongeth to the power of ruling wherein the sonne being equall with his Father doth as it were part stakes and possesseth equall rule and regiment with him For the right hand of the Father betokeneth a diuine power maiestie and dominion Wherfore to sit at the right hand of the Father is to be equall with the Father in diuine power maiestie and dominion And because the Apostle maketh mention of The right hand of the Father in heauenlie places he therefore giueth vs to note by the right hand of the Father the place of blessednesse happinesse and euerlasting rest and quietnesse promised to all faithfull beléeuers which place the bodie of Christ alreadie possesseth But this is not against the saieng of Christ Ero vobiscum c. I wil be with you euerie where euen to the end of the world neither doth it take away the truth of the Lords bodie and bloud in the holie Supper For Christ is all whole wheresoeuer it is his will to be More of this matter and that verie learned and godlie is to be read in the Commentaries of Philip Melancthon vpon the first Chapter to the Colossians Furthermore the fruite of either article namelie of the Lords ascending and of his sitting at the right hand of the Father is declared at large in the fourth Chapter folowing where y e Apostle expoundeth this saieng of the Psalmist Ascendit in altum c. He ascended vp on high he lead captiuitie captiue gaue gifts vnto men The third member is an exposition of the second Farre aboue all principalitie power and might and domination and euerie name that is named not in this world onelie but also in that which is to come For in these words the Apostle sheweth verie notablie what Christ sitting at the right hand of his Father in heauenlie places is For by these words the Apostle meaneth nothing else than to signifie Christs rule which is noted to be excéeding great as the Article of his sitting at his Fathers right hand importeth and that he hath no
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
THE EPISTLE OF THE BLESsed Apostle Saint Paule which he in the time of his trouble and imprisonment sent in writing from ROME to the EPHESIANS FAITHFVLLIE EXPOVNDED BOTH FOR the benefite of the learned and vnlearned by NICHOLAS HEMMING Professor of Diuinitie in the Vniuersitie of Coppenhagen in Denmarke FAMILIARLIE TRANSLATED OVT of Latine into English by ABRAHAM FLEMING HEEREIN ARE HANDLED THE high mysteries of our saluation as maie appeare by the Table of common places necessarilie annexed by the same A. F. Perused and authorised PSAL. 119. 130. The opening of thy words sheweth light and giueth vnderstanding to the simple AT LONDON Printed by Thomas East 1580. THE NAMES of such Authors as in this Commentarie either by way of confirmation or confutation are alledged orderlie placed in a Catalogue 1 AMbrose 2 Athanasius 3 Augustine 4 Ausonius 5 Barnard 6 Chrysostome 7 Cicero 8 Cyprian 9 Dionysius Areopagita 10 Erasmus Roterdamus 11 Eutyches 12 Gregorie Nazianzen 13 Hierome 14 Homer 15 Horace 16 Martine Luther 17 Ouid. 18 Philip Melancthon 19 Pythagoras 20 Stenkfield 21 Xenophon 22 Zeno. TOuching the double Translation of the text which I haue added namelie that of Geneua and the Authors owne Englished by me word for word the reason thereof shall appeare to the Reader in diuers places of this exposition alluding to the matter and therefore for shortnesse sake I passe it ouer with this bare and briefe remembrance As for the faults which are but three they are thus to be amended in all such bookes as neede correction Page 43. naturall 125. haue bene obtained 155. this death for mutuall 12 haue obtained 25 his death 1 Line TO THE RIGHT HONORABLE and vertuous Ladie the Ladie ANNE Countesse of OXENFORD much honour with increase of godlinesse and vertue ₠ALL THE gouernement Right Honorable of the true holie and Catholike Church which hath ben from the creation of the world vntil this present age is comprehended in fiue orders or degrees the first of the Fathers beginning at Adam c the second of the Patriarches beginning at Abraham the third of the Prophets beginning at Samuel the fourth of the high Priests beginning at Iehoshua otherwise called Iesus the fift and last of the Apostles beginning at Saint Iohn Baptist Among all which Apostles none was more wonderfullie called to the preaching of the Gospell than S. Paule who being a bold common blasphemer a bloudie and mercilesse persecuter afflicting the flocke of Christ with most terrible torments was notwithstanding euen in the fire of his furie reclaimed and became the great teacher of the Gentiles deliuering vnto them such heauenlie doctrine as he receiued by diuine inspiration apt to instruct exhort rebuke correct and reforme that the man of God might be made perfect in all good workes This Apostle as before the time of his conuersion which was in the verie yeare of Christs ascension he shed much innocent bloud making hauocke of the members of the Church with the sword of persecution so after the renouncing of his apostaticall tyrannie he saued manie thousand soules by the preaching of the Gospell word of reconciliation For he taught the truth of the eternall God whose minister and vessell of election he was ordeined to set forth his glorie before the face of the mightie instantlie in season and out of season by the space of thirtie sixe yeares to manie nations profoundlie and zealouslie beginning in the nineteenth yeare of Tiberius at Damasco continuing it through out a great part of the world as appeareth by his painfull peregrination and finishing that good worke of his in the thirteenth yeare of Nero whose prisoner he was and at his commandement put to death in Rome for the testimonie of the truth which he sealed with the losse of his life vnto the glorie of the great God This blessed Apostle Saint Paule was founder of the Church of Christ at Ephesus where he preached the Gospell of peace most sincerelie and instructed the Ephesians in the necessarie doctrines of their saluation and in the deepe points of true religion as in predestination and election in faith and iustification in praier and inuocation in grace and adoption in manners and conuersation c. as doth manifestlie appeare in his Epistle written to this people out of bonds and imprisonment The exposition wherof Right Honorable M. Nicholas Hemming a learned godlie excellent Diuine vndertaking accomplishing hath so orderlie plainlie opened al the principal points therin conteined that nothing can seeme doubtfull or difficult no not to the simple and ignorant besides that so briefelie that the memorie of the reader shall be able to carrie awaie both his method and matter Whose worke when I had read and perused I turned familiarlie into our English tong because I sawe it was a booke verie like to be beneficiall vnto euerie priuate person And hauing ended mine honest trauell I remembred among diuers fauourers of learning and louers of godlinesse your good Ladiship whom as I honor for the same respects so finding in your Ladiship among your other vertues a zealous loue to religion and to the sincere seruing of GOD rare things in the multitude what then in the honorable I haue bene thereby induced and thus boldlie haue presumed to prease with this my poore present vnto your Ladiship in waie of dedication and doe praie your fauourable protection of the same Beseeching euen with humblenesse that this my homelie handeled Expositor a straunger borne and newlie araied with course English cloth maie finde such fauour in your Ladiships presence as to be interteined Not doubting but the Author for his excellent learning and profound knowledge vttered therein shall thereby be able to withstand all seditious Scismatikes quarelling Sycophants impudent Papists pestilent Pellagians blasphemous Anabaptists licentious Libertines whose perillous opinions are by him confuted and finallie all the malicious members of Sathan that old serpents synagogue to the preferring of the truth and the increase of Gods glorie vnto whose protection I commend your good Ladiship whose happinesse God graunt maie be such both heere and aboue as your owne heart would wish and as my continuall and dailie praier shalbe Amen Your Honourable Ladiships Most humblie to be commanded Abraham Fleming TO THE RIGHT WORSHIPFVLL LEARned godlie and excellent Diuine M. Henrie of Hertoghenbosch of the auncient house of the Bruchoffens Deane of the Chapter of Lunden in Denmarke and his beloued brother in Christ NICHOLAS HEMMING wisheth health and welfare I Heard Right Worshipfull vpon a time at the mouth of that good and godlie man M. Philip Melancthon that There is no worke more excellent than to teach learne the word of God And it maie bée so verie well For without heauenlie doctrine wée proll in most thicke darknesse and ignorance or to vse S. Paules speach We walke in the vanitie of our minde we wander through our owne blinde vnderstanding and are farre off from the life of God because our ignorance
same 181. Dronkennes and what a filthie sinne it is 181. Dronkennes to bee detested as the pestilence 182. E. Elect. Elect and by what meanes they are discerned from the reprobate 160. Elect and who be so called 15. Elect are the members of Christ 56. Elect and when wee are said to be such 16. Election Election of God eternall 16. Election and the third vse thereof 70. 71. Election conditionall 16. Election hath two ends and what they be 70. Election and the double vse of the same 70. Election and the matter of the same 14. Election without Christ none 14. Election the end of the same 14. 15. Election free without vs ratified c. 15. Enimies Enimies and that our spirituall enimies are dangerous 226. 227. Enimies and from what place they shall assault vs. 227. Enimies of the Church are mightie and malicious 228. Epistle Epistle to the Ephesians whie it was written 23. Epistle to the Ephesians of two parts 4. 5. 6. 7. Epistle to the Ephesians what it conteineth 4. Euangelists Euangelists companie-keepers with the Apostles 137. Euangelists of a lower degree than the Prophets 137. Euangelists and what their name signifieth 138. Example Example of Paules conuersion calling what it teacheth vs. 106. Example if it bee euill how daungerous 81. Examples Examples of vice wonderfull forceable 167. Examples of Saints c. and what was their delight 81. Examples and what lessons are to be learned by them 77. F. Faith Faith conceiued by the gospell preached 30. Faith the shield of a Christian souldier against Sathan 230. 231. Faith knitteth vs vnto Christ 27. Faith the instrument whereby grace is receiued 12. Faith by what meanes we are called therevnto 19. Faith the instrument whereby we obtaine the glorious inheritance 37. Faith required towards our ingraffing into Christ 56. Faith and what it hath to strengthen it selfe 49. Faith and the ordinarie instrument to obtaine it 66. Faith oftentimes taken for hope 28. Faith and that there is but one faith as but one promise c. 130. Faith what it comprehendeth 33. Faith the meane whereby we receiue the benefits of Christ 112. Faith defined according to the Papists opinion commonly called faith historicall 112. 113. Faith iustifieng and what is the note or marke of the same 113. Faith and three degrees of the same to be marked 132. Faith historicall what it is and that such faith is erronious 118. Faith the meanes whereby Christ dwelleth in vs. 118. Faith and the force thereof in respect of our neighbour 118. Faith the working thereof 9. 10. Faith the leaning staffe to rest by vppon Christ 96. Faith the instrument whereby we receiue saluation 84. Faith the remedie against sinne 81. Faith and of the effects of the same 81. 82. Faith and in what case such bee as lacke it 216. 217. Faith and of the operation or working of the same 144. Faith made effectuall by loue 149. Faith and in what case they bee that haue it not 144. Faith springeth from the knowledge of Christ 142. Faith cleanseth the conscience from all dead workes 72. Faith sincere and what are the warrants of the same 72. Faith hypocriticall and wherein it consisteth 72. Faithfull Faithfull the members of Christes bodie 52. Faithfull comforted and strengthened against death c. 52. Faithfull are Saints 9. Faithfull and a necessarie lesson for their learning 47. Faithfull the members of Christ 41. Faithfull tempted of Sathan diuers and sundrie waies 41. Faithfull called light for two causes 172. Faithfull during this life haue some vncleannesse 190. Fall Fall of man not imputable to god 15. Fall of man the cause of Gods foreknowledge 16. Fathers Fathers and of what things they ought to take heed 211. Feare Feare of God and what is proper therevnto 170. Feare of the wife to the husband and wherein it consisteth 197. Feare of Christ and what it is 183. Feare of Christ and what are the benefites thereof 183. 184. Flesh Flesh what the same signifieth 77. Flesh an enimie to the spirit and how we are tempted thereby 223. 224. Flesh hath sundrie significations in scripture 78. Flesh taken for fleshie substance of liuing creatures 78. Flesh signifieth the whole man 79. Flesh taken for soft and tender 79. Flesh contrarie to the spirit 79. Following Following of God and what sinnes withstand the same 166. Following of God and wherein it consisteth 164. Following which God requireth what it is 164. 165. Forgiuenesse Forgiuenesse of sinnes not denied the repentant 168. 169. Fornication Fornication a sinne which fighteth with true holinesse 166. Fornication a wandering fleshlie lust 166. Fortune-tellers Fortune-tellers and their profession defaced 206. 207. 208. 209. 210. Free-vvill Free-will confuted by Paules doctrine 151. 152. Fulnesse Fulnesse of God what it is 119. 120 G. Gift Gift of God and what the same is in vs. 222. Gift of god must not be quenched 222 Gifts Gifts giuen to the Church and to what end 133. Gifts and that Christ is the Author of them 132. Gifts of the Church and to what end they were giuen 141. Gifts wherewith Christ beautifieth his Church rehearsed 136. Gifts belonging to the Church why vnequallie distributed 131. Gifts and how Christ doth destowe them 132. Gifts that no man shuld brag in the multitude or excellencie of gifts 132. Gifts and how we must be content with them and vse them 132. Glorie Glorie of God the end of our saluation c. 32. Glorie of God the end of our sanctification 32. Glorie and in what place the same is to be giuen vnto God 121. Glorie of God the end of our redemption 120. Glorie and by what meane it ought to be giuen vnto God 121. Glorie of god and how long the same must last 122. Glorie and not shame to suffer for the doctrine of the Gospell 125. God God called the father of glorie and whie 35. God and what sundry titles are ascribed vnto him 35. 36. Godlie Godlie are set in a verie hot skirmish 222. Godlie and what armour they must weare 220. 221. 222. 223. 224. 225. 226. 227. 228. 229. 230. Godlinesse Godlinesse by what things it might be iudged 114. Godlinesse and what things are of force to turne vs from it 180. Goodnesse Goodnesse of God and whie wee are bound to extell the same 14. Goodnesse of God in raising profit by the Gospell 33. Goodnesse of God towards the hearers of the Gospell preached 33. Good-pleasure Good-pleasure of God and what it is 24. 25. Good-pleasure of God the cause of the reuelation of the mysterie of the Gospell 25. Good-pleasure of God and when it was reuealed 25. 26. God-pleasure of God and the end whie it was reuealed 26. Gospell Gospell and of them that refuse to heare it preached 68. Gospell preached and how effectuall it is 66. Gospell and the effect of the same in the hearers 23. Gospell offereth saluation 30. Gospell guideth vs to the knowledge of Christ
faith wee will laie it downe in partes and diuide this conclusion into seuen partes or members then will wée shew and that brieflie what our faith may gather out of them seuerally The first member is declared in these words When he raised him from the dead that is to saie God in raising his sonne from the dead shewed the working of his excéeding power Of this first member there are thrée points The first of the Lordes death The second of his resurrection The third of the power whereby he was raised Of these thrée pointes wée will giue you a verie short admonition The historie of the Lords death is well knowne by y e writings of the Prophets y e Apostles the Creeds But y e power working therof is diligentlie to be distinguished sundered frō the passions or sufferings the deaths of other Saints or holie men For the passions or sufferings and the deaths of other Saints were either martyrdoms or trials of their faith and confession or els as for example in the théefe certaine punishments for offences But the death and passion of Christ is farre otherwise to be considered which Christ himselfe defineth to be sanctification that is to saie an offering vp of himself for many And he defineth the same 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for he saith thus The sonne of man came not to be ministred vnto but to minister and to giue his life 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a redemption for many Nowe 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is not redemption as the olde intrepreter hath translated it but the price of redemption For 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in Gréeke signifieth whatsoeuer is paid downe for their redemption which are kept in captiuitie which Homer in his Iliads calleth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is to say the price of redemption The passion and death of Christ therefore is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the price downe paid for the redemption of men who were held captiues and prisoners vnder the power of the deuill which price was paid to God by whose iust iudgment we were captiues This price hath his infinit estimation vncountable value from the wonderfull vnion or knitting of Gods nature and mans in one person Wherevpon Saint Paule doubteth not to speake thus Ecclesiam c. The Church of God which he hath purchased with his owne bloud Héerevnto we will adde a fuller definition for declaration sake The passion and death of our Lord Iesus Christ God and man is a propitiatorie sacrifice or sacrifice of attonement wherein the eternall son of the eternall God béeing made man offered himselfe by the eternall spirit vnto his father that by this his oblation obedience he might both purge the sinnes of the world and appease the wrath of God to the ende that all such as beléeue might be sanctified vnto life euerlasting through him As by this definition our vnderstanding and iudgement is rightly informed and taught concerning the passion and death of Christ so our faith must be stirred vp and stedfastlie resolued that sinne is so washed awaie by the death of Christ as that God doth remember it no more Moreouer wee must and ought with continuall thankfulnsse and innocencie of life to aduaunce and extoll this great benefit The second point of this first member is of the Lordes resurrection wherof wée will shew brieflie what is to be thought faithfullie and godlie First of all we must holde fast the testimonies of his resurrection which are of thrée sortes as commonlie I make them touching these the Catechisme and the historie of Christs resurrection set foorth in the Gospell must bée looked vpon and considered The definition of the Lordes resurrection must bée maintained to wit that the resurrection of Christ from the dead is Christs victorie and his triumph ouer sinne death hell and ouer the whole kingdome of Sathan For Christ by his resurrection fulfilled the promise Semen mulieris c. The seede of the woman shall bruse the Serpents head that is to saie as Saint Iohn the Lords Apostle expoundeth it Christus apparuit c. Christ appeared that hee might destorie the workes of the diuell Christ therefore rising againe is conquerour ouer Sathan which Sathan lieth conquered and crushed vnder the féete of Christ the conquerour that hée is no more able to drawe the faithfull that is to saie the members of Christ into death and destruction although he beare full swaie ouer the reprobate and obstinate and vseth manie and sundrie guilefull sleights to prouoke the faithfull to tast the forbidden fruite and so to be cast againe out of the Lordes Paradise that is to saie hée goeth about with corrupt doctrine and lewde manners to infect and poison the faithfull that the holie Ghost might be driuen out of them and so they through the losse of faith might bée shut out of Gods housholde and so become castawaies In the third place the fruites of the Lords resurrection must bée gathered which the godlie alone enioie the first wherof is remission of sinnes Si Christus c. If Christ bee not risen ye are yet in your sinnes Héerevnto serueth that saieng of the Prophet Daniel Auferetur c. Wickednesse shall be finished sinnes shall be sealed vp and iniquitie reconciled And although the reconcilement of iniquitie bée most properlie appertaining to Christs passion and death as before is declared yet notwithstanding it is also verie well applied to his resurrection bicause this is the accomplishment of all Christs benefits The second is our iustification Resurrexit c. Christ is risen againe for our iustification And Daniel saith Adducetur c. Euerlasting righteousnesse shall be brought in Doth not Saint Paule likewise define the obedience of Christ to bée our righteousnesse Both are true For whatsoeuer is giuen to one action or déede of Christ the same is rightlie giuen to them all by reason of the ordinarie appointment and ordinance common to all his works and actions The third is the giuing of the spirit Nisi c. Except I goe my waie that comforter shall not come And Paule saith Emisit c. He hath sent the spirit of his sonne into your hearts which crieth Abba Pater Abba Father The fourth is the confirming of the couenant of grace or an assurance and certaine warrant of a good conscience before God For so saith S. Peter Habentes c. Hauing a good conscience And In that a good conscience maketh request vnto God The words at large lie in this order Cui respondens c. To the which also the figure that now saueth vs euen Baptisme agreeth not the putting awaie of the filth of the flesh but in that a good conscience maketh request vnto GOD by the resurrection of Iesus Christ The fift is the renewing of our selues which is after two sortes to wit of our soules and of our bodies Of our soules according to that saieng of
the Church foure waies First in power and force For as the powers of man comming from the head are conueied throughout the whole bodie by the veines and sinewes so the faithfull what force soeuer they haue they receiue it from Christ For in that the faithfull are mortified in the flesh and quickened in the spirit they haue that by the power of Christs death and resurrection who is their head For the power and vertue of Christs death kéepeth the flesh vnder in the beléeuers and by the efficacie and force of Christs life a new spirit is begotten in man whereby it commeth to passe that he walketh in newnesse of life Secondlie Christ is called The head of the Church in perfection For he alone deserueth the praise of perfection in the Church For all vertues in him are most perfect from whom certeine beames as it were from the Sunne doe shine shoote vpon the faithfull Thirdlie Christ is called The head of the Church in merit For he alone in the Church hath merits wherewith he merited and deserued for vs the heauenlie inheritaunce Fourthlie Christ is called The head of the Church in dignitie order and authoritie For he alone is the Monarch of the Church and a Prince at no mans controllment But least anie should thinke that S. Paule speaketh of Christ onelie as of the Prince of the Church he addeth a seuenth member and saith Of the Church which is his bodie Christ therfore is the head the Church his bodie to whom all efficacie force power floweth from the head Heere we haue to marke a verie trimme definition of the Church whereby it is defined to be The bodie of Christ not naturall but mysticall Of this bodie there are two sorts of members to wit dead and liuing They are dead members who with the outward assemblie of the Church visible congregation make confession of their faith but yet are void of y e spirit of faith such are Heretikes Hypocrites carnall Gospellers The liuing or liuelie members are they which being indued w t a liuelie faith walke not after the flesh but after the spirit whereby they are lead to be briefe whosoeuer do sincerelie liue in Christianitie they are the liuelie members of Christ As for the Turkes vnbeléeuing Iewes other Heathenish hearted people they all are to be reputed thought neither liuelie nor dead members of the Church Moreouer when the Apostle saith Euen the fulnes of him that filleth all in all things he sheweth why he calleth the Church The bodie of Christ and therewithall declareth how great the loue of Christ is towards his Church which he calleth The fulnesse of himselfe For such is y e loue of Christ towards his Church that althogh he perfourme all healthfull things in all men yet notwithstanding he thinketh himselfe a head halt lame vnlesse he haue y e Church as his bodie knit vnto him Héerevpon it followeth that Christ is oftentimes taken for the whole Church together ioined vnto hir head as when it is said Sicut enim vnum corpus c. For as the bodie is one hath many members all the members of the bodie which is one though they be manie yet are but one body euen so Christ For by one spirit are we all baptised into one bodie that is that we might be made one bodie with Christ that we might grow into one body of Christ that y e whole church might be nothing els but one Christ of which growing together Baptisme the Lords supper are effectuall signes Héerevnto serueth the saieng of the Apostle Abrahae dictae sunt c. To Abraham and his seede were the promises made He saith not And to the seedes as speaking of manie but And to thy seede as of one which is Christ Héere the Apostle calleth Christ The whole bodie gathered together in one whose head and life Christ alone is the members of whom are the faithfull being partlie Iewes and partlie Gentiles This he concludeth in the ende of the Chapter more plainlie in these words Omnes vos c. Ye are all one in Christ Iesus Héerehence had these manner of speaches their vse and custome To be made one with Christ To be with Christ Christ to be in vs To be lead by the spirit of Christ To be chosen in Christ To be called iustified in Christ To liue in Christ To die with Christ To be crucified buried and rise againe with Christ Héereto also serueth that which followeth in the third Chapter following That the Gospell was preached and reuealed to the Gentiles that they should be inheritours also and of the same bodie and partakers of the promise in Christ Héerevnto also perteineth the words of Saint Paule to the Galathians where he saith That he liueth in Christ and Christ in him And to this also belongeth that speach of Christ Saule Saule why persecutest thou me Now what haue the faithfull to gather héereby Euen to build their hope and comfort vpon this that Christ cannot perish of whom they are members by faith Héerby also haue the faithfull to succour strengthen themselues in life in death and euerie daunger bicause they are assured that the time will come when Christ shalbe glorified with his whole bodie howsoeuer his members amidst the hurlie burlies of this world be contemned and spitefullie ouertroden But to the end we may knowe that Christ of himselfe néedeth not this fulnesse the Apostle addeth That filleth all in all things For indéed if Christ filleth and perfourmeth all in all things then doubtles he standeth not in need of anie mans helpe hérein towards this fulnesse but so far forth as it pleaseth him of his vnmeasurable bottomles bountie to vouchsafe y e Church to be ioined vnto him as if it were his bodie This place likewise containeth a plentifull testimonie touching Christs Godhead For séeing it doth properlie belong to the nature of God To fill all in all things seing this abilitie is héere ascribed vnto Christ That he filleth all in all things it followeth that Christ is true God and in person infinite and eternall It is therefore well said in the Church Christ is all in all euerie where Christ filleth all in all The sonne of the virgin is God For these titles are right wel applied to his person in respect of the nature of his Godhead not in respect of the nature of his manhood which hath his peculiar properties the taking awaie wherof is the taking awaie of the truth of Christs manhood the ouerthrowing of the hope of our resurrection Wherefore that saieng of S. Paule to the Philippians is throughly to be setled in memorie Nostra corpora c. That our vile bodies shall be changed and fashioned like vnto Christs glorious bodie Now if Christs manhood were turned into his Godhead as in times past the Eutychians wickedlie maintained and at this daie Stenkfield traiterouslie teacheth
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
he hath promised This Power of God should first of all establish our hope touching Gods promises then it should be sette against the Diuell death and hell yea against the subtile reasons of the flesh whereby the faith of weaklings is oftentimes shaken Besides these it should stirre vs vp to the feare of God for God by his Power can punish the stubburne and make them stoope Lastlie it maie bée laide in their waie which erroniouslie and blasphemouslie robbe God of his glorie and giue the same to Saintes and Idols The second is a mention making of Gods liberalitie who bestoweth vpon vs farre greater benefites than either we can craue or conceiue This ought not onelie to pricke vs vnto thanksgiuing but to kindle in vs a greater and a feruenter faith The third from whence the desire and delight in vs to praie doth procéed and come namelie from hence because the Power of God is forceable in vs which Power doubtlesse is not of flesh or bloud but of the spirit of God and of faith The fourth is a pointing out as it were of the place where true glorie maie be giuen to God which is the Church of the Saintes or congregation of the faithfull For the Church is a certaine Theatre in the world whereon God will haue his glorie shewed and séene according to that saieng of Dauid Laus eius in Ecclesia Sanctorum His praise bee in the congregation of Saints The fift is a declaring of the meane or waie whereby glorie ought to be giuen unto God By Christ Iesus saith the Apostle For none can giue praise and glorie to God vnlesse they be in Christ by faith Therefore saith Saint Ambrose Per Christum c. Through Christ we must giue God thanks because God giueth vs all things through Christ The sixt is the continuance and long lasting of the praise and glorie which is to be giuen to God Through out all generations saith the Apostle for euer Amen This euerlasting praise and glorie of God putteth vs in minde of two things The first is that we which are the members of Christ should perpetuallie and for euer praise and glorifie God in Christ after the example of Dauid who saith thus Septies in die c. Seuen times a daie I haue song praises vnto thee bicause of the iudgements of thy righteousnesse The second is that we should knowe that the Church of God shall perpetuallie and for euer remaine and neuer haue end For if glorie and praise must be giuen to God For euer that cannot be done else-where saue in the Church it followeth that the Church shall neuer be put downe or come to an end Then séeing it is so it shall be preserued and maintained héere in this world till the daie of iudgement and also after the resurrection of all flesh it shall continue in all eternitie and euerlastingnesse praising and glorifieng God for euer ¶ THE FOVRTH CHAPTER ¶ THE SVMME OF THE fourth Chapter OYe Ephesians forsomuch as ye are called vnto so great grace méet requisite it is that in harmelesnes and vprightnesse of life ye aunswere so holie a calling Wherefore I exhort you that yée abandon all Gentilisme or heathenishnesse and endeuour your selues to holinesse of life ¶ THE ORDER OF THE fourth Chapter AFter Doctrine the Apostle addeth exhortations according to the manner of the Prophets and Apostles and first he setteth downe a generall proposition to wit That the Ephesians should walke worthy their vocation Then like a workman by litle litle he procéedeth from the causes and gathereth in what the whole summe consisteth namelie in mutuall loue wherevnto he ioineth reasons But least anie should abuse the excellencie of gifts to the contempt and despite of their neighbours hee sheweth the end of those gifts wherwith Christ doth beautifie his Church To this also he addeth manie specialties which in a full proposition as in a generalitie are conteined and interlaceth comparisons of vertues and vices He putteth them in minde of their former state vnder Gentilisme or heathenishnesse to the end that the filthinesse of their offences béeing discouered and knowne they should giue themselues to holinesse of life and abandon vices And so as the former part of the Epistle is didascalicall that is to saie tending to instruction and conteineth the doctrine of saluation freelie giuen euen so the latter part thereof is paraineticall that is to saie standeth vpon exhortation and frameth vnto vs a Christian life ¶ THE EXPOSITION OF THE fourth Chapter with the obseruation of doctrines therein contained Verses 1. 2. 3. 1 I therefore beeing prisoner in the Lord praie you that ye vvalke vvorthie of the vocation vvherevnto yee are called 2 With all humblenesse of minde and meeknesse vvith long suffering supporting one an other through loue 3 Endeuouring to keepe the vnitie of the spirit in the bonde of peace I therefore which am in bonds for the Lordes sake exhort you that yee walke worthie of the calling wherewith yee are called in all lowlinesse and meeknesse with long suffering forbearing one an other in loue doing your diligence to keepe the vnitie of the spirit in the bond of peace THe proposition standeth vpon exhortation or persuasion For the Apostle exhorteth and persuadeth the Ephesians to the leading of a life worthie of the Gospel In this proposition there are manie things to be marked First the Apostle maketh mention of his imprisonment that not onelie to declare his affection towards the Ephesians who although hée was cast into prison for the Gospels sake yet he did not ceasse to exhort them to things seruing for their saluation but also that he might grow in countenance credit among them for whose sake he feared not to aduenture the vttermost dangers In this place therefore let the ministers of the Gospell be admonished of the lot crosse that is common to them all which they are compelled to beare through the tyrannie of this vnthankfull world by the example of S. Paule let them learne to be constant least through accustomed vnthankfulnesse they renounce their profession leaue the standing wherein God hath placed them 〈…〉 to suffer for the profession of 〈…〉 but rather an exceeding glorie For to 〈◊〉 the greatest daungers of all with a willing mind for the gospell sake is a certeine seale as it were of their doctrine Secondlie when the Apostle saith I praie you that you walke worthie of the vocation wherevnto ye are called he compriseth in a summe what beséemeth Christians which are called to the partaking of heauenlie grace Now in this place that generall vocation or calling of all Christians is to be vnderstood whereby we are called from darknesse to light from sinne to righteousnesse from cursse to blessing from death to life from damnation to iustification and saluation from hell to heauen to be short from the kingdome of the Diuell which is full of all kinde of miseries to the glorious kingdome
our sinnes he is faithfull and iust to forgiue vs our sinnes and to cleanse vs from all vnrighteousnesse The Apostle doth not therefore meane that the Church is alreadie cleansed and void of all blemishes or freckles but rather that she groweth vp dailie and continuallie profiteth directing her course wholie thither whither she will neuer be able to come whiles this world lasteth For so long as the Church abideth in this world she is stained and spotted two waies For first of all there is no member of hers so pure and perfect but is attainted with diuers sinnes and vices All the faithfull therefore for the time of their tarrieng heere haue alwaies some vncleannesse which remaineth in their flesh as plainlie is proued by the experience of the Saints or holie ones Furthermore Hypocrites and fowle offenders who with their filthinesse infect the whole Congregation are alwaies mingled with the good and godlie in the Church as Saint Paule manifestlie teacheth writing to the Corinthians For he adorneth and beautifieth the Corinthians with the title of the Church howbeit there were among them manie high-minded manie defiled with things offered vp vnto idols some that had ill names for committing incest verie manie vsed the Lords holie supper vnreuerentlie not a few which called the rising againe of the dead in doubt as euidentlie appeareth in the Epistles The Lord also himselfe ouerthroweth this by the parable of the darnell Whereto then serueth that statelie and loftie speach of the Apostle calling the Church of Christ his spouse Not hauing spotte or wrinkle holie and without blame I aunswere the Church is to bée considered after two sorts to wit in her selfe and in Christ As the Church is considered in her selfe she hath manie spottes doubtlesse wherewith shée is blemished which notwithstanding are not imputed and laide to her charge whiles the spirit hath the vpper hand in her But as shée is considered in Christ shée is not onelie without spotte but also excéeding gorgeouslie garnished to wit with the righteousnesse of Christ which shée hath obteined by frée gift Saint Augustine maketh a difference betwéene the state of the Church in this life and in the life to come In this life present the Church hath her spots In the life to come she shall be without all spot pure holie and without blame in verie deede This place of the Apostle teacheth comforteth and disprooueth It teacheth to what ende wée are washed with holie Baptisme namelie that wée should endeuour our selues to bée pure and cleane It comforteth them which grone vnder the burden of their sinnes and lament that they are ouerladen with them For the time will come when their full cleansing shall bee To this perteineth the complaint of the Apostle and his comfort by and by following Infoelix homo quis me eripiet ex hoc corpore morits c. O wretched man that I am who shall deliuer mee from the bodie of this death I thanke God through Iesus Christ our Lord. It disproueth them which brag and boast of Baptisme and in the meane time lead an vncleane life flatlie withstanding the analogie or proportion of Baptisme which putteth vs in minde of continuall repentaunce Héere maie that be alledged which Siant Paule alledged against the Iewes of his time Circumcisio quidem prodest c. Circumcision verelie is profitable if thou doe the Lawe but if thou be a transgressour of the Lawe thy circumcision is made vncircumcision Euen after the same manner we maie procéede against them which are Christians onelie in name saieng Baptismus quidem prodest c. Baptisme verelie is profitable if thou do the lawe of Baptisme that is to say if thou kéepe the couenant of Baptisme but if thou be a transgressour thereof thy Baptisme doth thée no good Verse 28. 28 So ought men to loue their vviues as their ovvne bodies So ought men to loue their wiues euen as their owne bodies THe Apostle yet more manifestlie declareth and sheweth the manner of louing our wiues hauing an eie to the first couple that euer were married euen Adam and Eue. When Adams wife was brought vnto him he said Hoc nunc os de ossibus meis caro de carne mea This now is bone of my bones and flesh of my flesh And therefore of Adams ribbe the Lord made the woman that thereby he might represent his Church and also shew of what minde husbands and wiues ought to be either to other in holie matrimonie For the husband and the wife are as it were one and the selfe same flesh that is to saie one and the selfe same bodie Vpon this ground Saint Paule buildeth this reason No man euer yet hated his owne flesh but the wife is one flesh or one bodie with her husband Ergo husbands ought to loue their owne wiues as their owne flesh and bodies Verses 28. 29. 30. 31. 28 He that loueth his vvife loueth himselfe 29 For no man euer yet hated his ovvne flesh but nourisheth and cherisheth it euen as the Lord doeth the Church 30 For we are members of his bodie of his flesh and of his bones 31 For this cause shall a man leaue father and mother and shall cleaue to his vvife they tvvaine shall be one flesh He that loueth his wife loueth himselfe For no man euer yet hath hated his owne flesh but nourished and cherished the same euen as the Lord doth the church because we are members of his bodie of his flesh and of his bones For this things sake shall a man forsake father and mother and shall sticke by his wife and these two shall be one flesh THe Apostle defendeth and proueth that we must loue our wiues and setteth downe in the first place two ariomes principles or grounds which are the propositions of two syllogismes Afterwards he addeth other two arguments the first whereof is fetcht from the example of Christ the second from the ordinance of God These latter arguments are added to confirme the former The first syllogisme is this being made vpon the first principle He that loueth his wife loueth his owne selfe But euerie husband loueth his owne selfe Ergo he ought to loue his wife The second syllogisme riseth out of the second principle in this wise No man euer yet hated his owne flesh but nourisheth and cherrisheth it but the wife is the flesh of her owne husband Ergo the husband ought not to hate his wife but rather to nourish and cherrish her To this he ioineth an argument drawne from example Because she is flesh of his flesh bone of his bones This he proueth and defendeth by authoritie out of Genesis saieng For this cause shall a man leaue his father and his mother and shall cleaue to his wife and they shall bee two in one flesh As if he should saie A man were better forsake his father and his mother though he be bound vnto them by the lawes of nature than to leaue his
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