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
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
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
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
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
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
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
Christs ascending into heauen The seconde a double fruite of his glorious ascending the first whereof is his triumph ouer death sinne hell and the Diuels kingdome which is to be vnderstood vnder this word Captiuitie This triumph as it began in Christ our head so it shall be ended in the rest of his bodie which is his Church at such time as we shall all rise againe at the commaundement and voice of Christ For then shall all the godlie enioie euerlasting victorie with Christ their enimies béeing vanquished and shaken off with shame The thinking vpon this our triumph to come ought of right to comfort vs when we be kept vnder the Crosse For he which is certaine of a glorious deliuerance setteth lesse by his present gréeuance The second fruit of the Lordes ascending which the Apostle toucheth is conteined in these words And gaue gifts vnto men For to this purpose Christ ascended that he might deale gifts vnto his Church whereby shée might be edified maintained in this life For as on the day of Pentecost he sent the holie Ghost downe to his Apostles appearing in a visible shape vnto them likewise gaue them power against the Diuell and his members euen so at this daie also the same Lord Iesus beautifieth his Church with diuerse gifts and he alone mainteineth the same neuer purposing to forsake and leaue her vnprouided Héerehence therefore let vs fetch comfort when wée lie groning vnder the Crosse For although the Diuell setteth vpon the Church with sundrie kindes of engines by subtile snares violentlie rusheth vpon euerie member of the same yet shall he not in triumph tread still vpon her necke kéepe her vnder alwaies though shée be held downe for a time For Christ is the triumpher who sitting at the right hand of God maintaineth his Church defendeth her and strengtheneth her yea hée comforteth all and euerie one of her members with his holie spirit Verses 9. 10. 9 Novv in that he ascended vvhat is it but that he had also descended first into the lovvest parts of the earth 10 He that descended is euen the same that ascended farre aboue all heauens that he might fill all things Now that hee ascended what meaneth it but that hee also descended first into the lower partes of the earth Hee that descended is euen the selfe same that ascended aboue all heauens that hee might fill all things THese words must be read in a Parenthesis For out of the testimonie of the Psalmist alreadie cited the Apostle gathereth two things by the figure of Digression The one is of Christs abasing the other of his glorifieng For in that He ascended he signifieth that His descending that is to saie his abasing went before which came to passe by taking vpon him mans nature by his passion and by his death This argument or reason of the Apostle were altogether weake if hée had not vnderstood and knowne that the word which was in the beginning and euerlasting abased himselfe in taking vpon him the shape of a seruaunt wherein hée was also mad obedient euen to the death of the crosse Againe in that he Ascended Saint Paule gathereth the glorifieng of Christ and his power whereby hee now fulfilleth all things which make for the perfect estate of his Church Moreouer they which out of this place doe conclude that Christ descended and went downe into hell and to the place of the damned build God wot vpon a verie weake foundation For the Apostle heere doth not make a comparison of one part of the earth to an other but compareth the whole earth with heauen as if he should saie The eternall word vouchsafed to come downe from his heauenlie glorie vnto vs miserable men which liue and are conuersant héere in earth that he might be made man and become an oblation for mankinde Furthermore because the Lord is heere said To haue ascended farre aboue all heauens there are some which gather thervpon that the bodie of Christ is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not limitable For as they saie aboue the heauens there is no place But as for this subtile shift let vs leaue it to Sophisters and Questionists and let vs constantlie kéepe and sticke to the Articles of our beliefe wherin we confesse that Christ was verie man ceaseth not yet so to be wherefore it is true that he hath a verie bodie limitable and a verie soule limitable likewise wherewith he shall come at the latter daie to iudge the quicke the dead For he ascended not to chaunge the nature of his manhood into the nature of his Godhead but as the Apostle saith I'o fill all things and that by the maiestie and power of his godhead wherewith he will be present with vs euen to the ende of the world according to his promise Héereof the Catholike Church of Christ beareth witnesse with vs. Saint Augustine saith Sed quoniam c. But bicause that is true which hee speaketh Beholde I am with you euen to the end of the world he is both gone from vs and he is heere among vs and he is come againe vnto vs and he hath not lefte or forsaken vs. For he carried his bodie with him into heauen he toke not awaie his maiestie out of the world Touching this read more in the Historie of Christ which we haue written vpon the first Chapter of Saint Iohn Furthermore this place of Saint Paule serueth vnto this end euen that we by the example of Christ should be abased and humbled and one serue an others néede through loue looking for the communion and partaking of Christs glorie we I saie which héere on earth after Christs example succour and make one of an other and edifie them with diuerse and sundrie duties and seruices in the bodie of Christ Verses 11. 12. 13. 11 He therefore gaue some to be Apostles and some Prophets and some Euangelistes and some Pastours and Teachers 12 For the gathering together of the Saints for the vvorke of the ministerie for the edification of the bodie of Christ 13 Till we all meere together in the vnitie of faith knowledge of the sonne of God vnto to a perfect man and vnto the measure of the age of the fulnesse of Christ And he in deede gaue some to be Apostles and some Prophets and some Euangelists and some Pastours or Shepheards some Doctours or Teachers for the restoring of the Saints to the worke of the ministerie and to the edifieng of the bodie of Christ till we all meete together in the vnitie of faith knowledge of the sonne of God vnto a perfect man to the measure of the age of Christes fulnesse THis is a rehearsall of the giftes wherewith Christ chieflie beautifieth his Church and it is a signification also of the end whie these gifts are giuen and whereto they are ordeined The gifts are these Apostles Prophets Euangelists Pastours and Teachers Although the last ende of these be all one to wit The
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
wife with whom he is one flesh so long as the substaunce of matrimonie remaineth safe and sound For if adulterie creepe in betwéene the guiltie partie is cut off from that vnitie or onenesse of the flesh which the Lord requireth in honest matrimonie Now the husband and the wife are said to be One flesh not in substaunce but in affection and loue For the husband shall loue his wife and cherrish her euen as his owne flesh the wife in like case shall loue her husband as her owne flesh The husband and the wife therefore are one out of which vnion or onenesse Christ maketh his aunswere to the question concerning diuorcements Verses 32. 32 This is a great secreat but I speake concerning Christ and concerning the Church This mysterie is great but I talke as touching Christ and the Church THis is an admonition or aduertisement For the Apostle could not sufficientlie vtter in words what a wonderfull liuelie image of the coupling of Christ and the Church marriage is which God ordeined in Paradise And although marriage be an outward thing yet notwithstanding the Apostle auoucheth that it was a certeine figure of Christ the Bridegroome and of the Church the Bride For as the woman was taken out of the side of the man as he laie a sléepe euen so the Church groweth vp by the power and vertue of Christs death And as she forsaking father and mother cleaueth vnto her owne husbande and holdeth her selfe content with him alone like an honest wife euen so the Church forsaking idolatrous fornication shall cleaue vnto her onelie Bridegroome Christ Iesus and shall rather leaue her most swéete and tender parents than depart from Christ her husband Furthermore as Eue was created and made out of Adams side that is to saie out of the middest of his bodie euen so the Church springeth out of the flesh and bones of Christ which indéed hath a secret signification and is mysticallie meant For there is a certeine 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or proportion of the thing seene to that which is spirituall and not séene wherevpon S. Paule calleth it A mysterie or secret that is to saie a sacrament For marriage leadeth vs after a sort by the thing seene to a thinking vpon the inward coupling together of Christ the Church which marriage first represented And this is Saint Paules meaning when he saith But I speake concerning Christ and concerning the Church as if he should saie The marriage of the man and the woman was ordeined of God in Paradise not onelie for the helping one of another for the begetting of children but also that the same should be a certeine signe of the coupling together of Christ and the Church so that vnder things séene a spirituall matter is represented as it were by liuelie image Wherfore y e definition of Mysterium a Mysterie or secret in great vse among the Gréekes maie fitlie be applied héerevnto For the Gréeke diuines doe make this definition of Mysterium a Mysterie That it is a visible action or déed doing hauing ioined vnto it a certeine spirituall contemplation or meaning And although this definition doth generallie agrée to the Sacraments of the Church of Christ yet notwithstanding the reason is farre otherwise of Sacraments so called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for their excellencie For they were onelie ordeined and appointed of Christ to be certeine ceremonies tokens of the inuisible grace which the Gospell offereth of which sort there are onelie two in the new testament namelie Baptisme and the Lords supper Moreouer as the Papists haue wickedlie wrested this place to proue that matrimonie is to be reckoned in the number of the sacraments of the new Testament so they truu to a weake foundation which thinke that the Papists are sufficientlie disproued héereby because forsooth the Gréekes write it a mysterie not a sacrament when indéed these two words do as much differ in generall signification as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and Candidum both which words doe signifie White For that which the Gréeke Diuines haue called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Latines call Sacramentum which is all one Wherefore as our auncestours thought that matrimonie was rightlie called of Paule a mysterie or sacrament so it is not to be doubted but they harpe vpon a wrong string which reckon matrimonie for a sacrament of the new Testament Because it is neither a proper ceremonie of the new Testament neither doth it assure sufficientlie of it selfe the promise of the grace of the Gospell neither is it a token or badge belonging to the Church alone but it is a state and degrée of life common to all mankinde Verse 33. 33 Therefore euerie one of you doe yee so let euerie one loue his wife euen as himselfe and let the vvife see that shee feare her husband Let euerie one of you therefore loue his wife as his owne selfe and let the wife feare her husband LEast anie should thinke that holie matrimonie is but a bare badge or signe onelie and that therefore the words which haue bene alreadie spoken concerning the comparison of Christ with the Church to be referred to the marriage of our first parents alone the Apostle outreaching them that thus might suppose applieth the example vnto all generallie and shutteth vp in a short summe such things as hée handeled touching the duties of married couples one to another And as hée draweth the duties of the husband towards the wife vnto one head or spring of loue so hée affirmeth that the dutie of the wife is to feare and reuerence her husband as her head Vnder this word Feare all duties of the wife to the husband are conteined The husband which loueth his wife vnfeinedlie imbraceth tendereth and maketh as much of her euen from his heart roote as he doth of his owne ribbe that is to saie as S. Paule speaketh héere as his owne selfe that is as his owne flesh For the Apostle painteth out before vs this manner of loue therefore he thinketh well of it he speaketh honestlie of it his aduise and endeuour is not lacking to further it finallie he bestoweth all duties of courtesie humanitie and gentlenesse vpon it yea as he would doe to himselfe so doth he vnto it according to the lawe of God and the ordinance of nature The dutie which shall answere on the other side vnto this loue is conteined in this word Feare wherby the reuerend seruice and dutifulnesse is vnderstood with the which the wife béeing the inferiour or lower serueth hir husband being the superiour or higher sheweth vnto him all duties of subiection belonging vnto him Shée murmureth not against her husband she swelleth not at him shee sets not shoulder against him shée séekes not to be head and ruler ouer the whole house but performeth all manner of duties and seruices to her husbande with a godlie loue honest affection and Christian tendernesse This subiection when it procéedeth from faith and the feare of God
is one héervpon followeth the conclusion which is this Ergo the Church ought in no case to be at strife debate with it selfe The assumption or minor because it is to be proued is confirmed with store of reasons But that all things maie be knowne at the full we will consider euerie thing by it selfe seuerallie and that briefelie First therefore he saith that There is one bodie and one spirit that is to saie Euen as Christians are the members of one and the selfe same bodie so it is meete that they being quickened by one and the selfe same spirit should agree together in holie loue For as all the members of one and the selfe same bodie are quickened and gouerned by one and the selfe same spirit euen so must all Christians behaue themselues one towards another that they maie seeme to be lead and guided by one minde heart séeing they are all but one bodie in Christ Whosoeuer therefore departeth from vnitie and concord he must néeds depart from the bodie of Christ which is the Church Héerevpon it followeth that they which mainteine not stedfastlie holie loue and vnitie among themselues doe boast and bragge of the title of the Church all in waste And least we should suffer our selues to be withdrawne and pluckt awaie from the Church vnder a vaine shewe counterfaite colour of vnitie let vs marke the reason of vnitie which followeth Euen as ye are called in one hope of your vocation saith the Apostle that is to saie I would so haue you all to be one euen as ye are called to one and the selfe same inheritance which at this instant ye possesse by hope according to the word of your calling It is the Apostles will therefore that we should not depart from the word of our calling that is to saie from the pure doctrine of our calling from whence the soundation of loue and vnitie must be fetcht For he that departeth from the Gospell whereby God calleth he departeth from the vnitie of the Church from the which when a man is once separated it cannot be that he should be gouerned by the spirit euen as anie member or limme of the bodie being cut off from the bodie is no more ruled by the life which is in the bodie Now followeth the heape of reasons There is one Lord to wit of the Catholike or vniuersall Church namelie Christ Iesus whom all the faithfull ought of dutie to serue in vnitie of spirit and agréement of mind For if it be a fowle and reprochfull thing that household seruaunts which haue but one and the selfe same earthlie maister should fall out and brall among themselues and not rather with one consent agréement do that which they are commanded what I beséech you shall be more fowle and reprochfull than that Christians which haue but one maister in heauen the Lord Iesus Christ should be at disagréement defiaunce among themselues speciallie séeing there is But one faith of all in him whereby they staie and rest themselues vpon him alone being the onelie Lord and alone redéemer of all which Faith indéed séeing it is but one and the selfe same that is to saie of one and the selfe same promise it is méete that they to whom this One faith is giuen should also maintaine among themselues one vnitie or onenesse To this also belongeth that which followeth One baptisme to wit common to all whereby we are ingraffed into Christs bodie as it were incorporate with him One God and Father of all which is aboue all and through all and in you all that is to saie which ruleth ouer all and by his prouidence and gouernment ordereth and disposeth all dwelling in all the godlie by faith And although these words Aboue all through all maie be referred to the vniuersall gouernment and rule of all things yet the circumstanunce of the place maketh a restraint so that they are to be applied to the Church chieflie in this place The meaning of the words therfore is this Aboue all noteth the souereigne rule of one God ouer the Church Through all betokeneth his prouidence ouer spreading all and euerie member of the Church In all signifieth the coupling or knitting of vs together with Christ Whosoeuer therefore breaketh brotherlie loue or agréement he neither knoweth nor confesseth these thrée doctrines To be briefe whosoeuer is not moued with these reasons and arguments of vnitie to desire and endeuour to liue in loue and concord we maie well enough thinke that he or she hath not so much as one little crumbe of the same in them Verse 7. 7 But vnto euerie one of vs is giuen grace according to the measure of the gift of Christ But vnto euerie one of vs grace is giuen according to the measure of Christs gift THis is a figure called Prolepsis and maie be called in English Presumption whereby the Apostle cutteth off a quarrellous demand If all things which are héere rehearsed are common the Christians how then commeth it to passe that we are not equall in giftes belonging to the Church Why hath this man a greater gifte and that man a lesser Surelie this vnequall giuing of giftes is the séede of strife and enuie as maie be séene in the Corinthians and in manie others The Apostle answereth that grace is giuen to euerie one euen as it pleaseth Christ who bestoweth his gifts not onelie to the priuate vses of euerie one for himselfe but also to the profite maintenaunce and preseruation of the whole bodie to wit that one should edifie another with their gifts in the bodie of Christ Hauing therefore shewed the authour and giuer of diuerse gifts in the Church he cutteth off all matter of boasting and all cause of despising others which séeme to haue receiued smaller gifts If manie would consider this well they would not swell so much in their owne wisedome but euerie one would serue other the more with their gifts through loue Let vs therefore learne héerehence to be content both with our estate and giftes and to laie out vpon the edifieng one of another whatsoeuer giftes the Lord of life hath lent vs. Verse 8. 8 Wherefore he saith When he ascended vp on high he lead captiuitie captiue and gaue giftes vnto men VVherefore he saith VVhen he ascended vp on high he lead captiuitie captiue and gaue gifts vnto men BY the testimonie of Dauid he proueth that Christ is the Author of all such giftes as euerie seuerall member hath in the Church Now this testimonie is well to be marked because it conteineth a Prophesie concerning the triumph of Christ ascending vp into heauen which triumph Dauid sawe in spirit a thousand yeares before it came to passe This testimonie is taken out of the 68. Psalme which is a praising of Christ triumphant whom Dauid confesseth openlie to be Iehouah that is the true God Furthermore this verse of the Apostle borrowed of Dauid conteineth two things The first a Prophesie of