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
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
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 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
by custome and imitation but by necessitie of birth conception after the fall of our first parents the childe of wrath that is to saie by the iust iudgement of God angrie and displeased with him guiltie of euerlasting death through sinne For the childe of wrath is Passiuelie taken and not Actiuelie For he is not héere said to be the childe of wrath which is angrie but he which suffereth anger by desart and therefore is appointed vnto punishment Also before the childe of wilfulnesse and stubbornesse is Actiuelie taken for it signifieth one that is froward malicious disordered and a wrestler against the word of God and his will It is to be noted therfore that this word Filius Childe ioined with Genitiue cases of Nownes appellatiues is somtimes Actiuelie taken that is to saie signifies a man giuen to that propertie or qualitie which by the Genitiue case is expressed other sometimes againe it is Passiuelie taken that is to saie signifieth him that is made subiect to suffer that thing which the Genitiue case declareth In this place let vs first of all marke how miserable our state and condition is without Christ For we are carried a maine into all kinde of sin and wickednesse euen as the lust of the flesh moueth vs not onlie summoned but also tried found guiltie before Gods iudgement seate as offenders deseruing the wrath of God and eternall death Let this thinking vpon our euill case admonish vs how swéete the Lord is and how comfortable his word who by his grace deliuereth vs out of these daungers and remoueth vs into his glorious kingdome Besides that we haue said by this and the former part we maie gather the causes of sinnes bearing full swaie in the world which kéepe order in following one another The first is the flesh it selfe Now this word Flesh is diuerslie taken in the Scripture For sometimes it hath a proper and sometimes againe a figuratiue or borrowed meaning When it is properlie taken it signifieth the fleshie substance of liuing creatures as when Saint Paule saith thus Non omnis caro eadem c. All flesh is not the same flesh but there is one flesh of men and another flesh of beasts and another of fishes and another of birdes It is figuratiuelie taken also sometimes by the figure Synecdoche and signifieth the whole man as in that place of Saint Paule Vt non c. That all flesh maie not boast that is to saie man or anie other liuing creature as in that place also of Genesis Finis c. An ende of all flesh is come before me Sometimes by the figure Metaphora for as the flesh doeth properlie signifie a thing sensible which maie be fealt and séene so Metaphoricallie it signifieth the outward shewe or appearaunce of things as in that place where it is said Vos iudicatis c. Ye iudge after the flesh Sometimes by the figure Metalepsis for bicause the flesh is soft it is otherwhiles taken for soft and set against hardnesse as in that saieng of the Lord Auferam c. I will take from their flesh their stonie heart and I will giue them a fleshie heart that is to saie a soft heart not resisting God but beléeuing in the word of God Sometimes by the figure Metonymia for something to him belonging and that diuerslie otherwhiles for the iudgement of reason as in that saieng Caro sanguis c. Flesh and bloud hath not opened this vnto thee that is to saie by the iudgement of reason thou perceiuest not that I am the Sonne of God and the true Messias Sometimes for the beginning of mans corrupt nature that is to saie for originall sinne as in Saint Paules Epistles euerie where maie be séene 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is to saie The wisedome of the flesh is death Againe Si secundum c. If ye liue after the flesh ye shall die And in that speach of the Lord Quod natum est c. That which is borne of the flesh is flesh And in this sense is the word Flesh taken when we make it the first cause of sinnes reigning and ruling among men Against this is set as it were flat contrarie the spirit of the new borne that is to saie a motion or working which the holie spirit stirreth vp in the hearts of the beleeuers which is the first cause of godlie purposes and exercises in men The second cause of sinnes swaieng in such sort is the lust of the flesh whereby the flesh or originall sinne is made lustie effectuall to bring foorth verie ill fruits The force of this lust all men féele trie in themselues Against this is set as flat contrarie the lust of the spirit which hath place onelie in the godlie and in such as haue chaunged their copie by repentaunce and this is the second cause of godlie purposes and exercises in the good The third cause of trespasses and sinnes is the vnderstanding or as Saint Paule saith 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is the minde when the minde or vnderstanding being attainted raised vp of lust beginneth to talke and reason with it selfe of those things wherevnto the lust moueth and pricketh it Against this is set as flat contrarie the vnderstanding of the spirit The fourth cause of sinnes and offenses is the will of the flesh and thoughts of the same as Saint Paule saith And although the will sometimes replieth vpon the reasoning of the flesh yet notwithstanding in them that are not new borne it is violentlie caried away yea verie often with the force of the flesh euen as a Pinnisse or small Barke is with contrarie windes and weather though the mariners doe what they can for the safegard of the same Héereto serueth the saieng of Medea Laudo â—â—â—liora c. The better I allow as true But yet the worst I will ensue Against this will of the flesh and the thoughts of the same is set as flat contrarie the will of the spirit commanding things which the flesh can in no wise awaie with and this is the fourth cause of godlie purposes and actions in the good The fift cause of sinnes is as Saint Paule saith 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The common course of this world that is to saie the peruerse and froward fashions of this world infinite offenses dailie giuen and examples of most mischieuous déedes without number This euill custome of the world is a kinde of fodder sustenaunce of sinne wherewith manie among them that were minded to feare God being fedde fat ware wilde and kicke vp the heele against him Héerehence springeth this that the euill manners of parents is ths euill bringing vp of their children For whiles men doe amisse and liue after the manner of the multitude they excuse themselues by example as they in olde time did who setting good Noe at naught were paid home at length féeling in the floud due punishment for
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
of the blunter sort in more obstinate stubbornesse and partlie inféeble and shake the doubtfull and wauering consciences of weaklings As for Naaman the Gouernour of Syria hée makes verie litle or nothing on their side who at such time as he asked God forgiuenesse of one thing to wit if he entered into the temple of Rimmon with his Lord and King and worshipped there the Prophet let him goe in peace For that worshipping was not a falling downe before idols but a certeine stooping and bending forward of his bodie that the King might the more eastlie leane vpon him as he staied and bare him vp That this is so the historie it selfe plainlie proueth Verses 12. 13. 14. 12 For it is shame euen to speake of the things which are done of them in secret 13 But all things vvhen they are reproued of the light are manifest for it is light that maketh all things manifest 14 Wherefore he saith Avvake thou that sleepest and stand vp from the dead and Christ shall giue thee light For it is filthie to tell what things are done priuilie of thē but all things whiles they are rebuked of the light are made manifest For whatsoeuer maketh manifest the same is light VVherefore he saith Arise thou that sleepest stand vp from the dead and Christ shall giue thee light THe Apostle maketh the sinnes and offenses of the heathenish Gentiles the more grieuous and sheweth therewithall the fruite of rebuking and reprouing whereby the godlie through their honest and holie life may rebuke the vncleannesse and wickednesse of the vngodlie For by such kindes of rebuking wicked men come to the knowledge of themselues and when they take a view of the manners of the godlie they confesse their owne beastlinesse and so at length beginne to bée ashamed of the filthinesse of their faultes and vices This is the meaning of this part or parcell of doctrine But because the words of the Apostle haue neede to be erpounded we will saie somewhat that the weight of his words maie be marked For first of all when he saith It is shame euen to speake of the things which are done of them in secret it is a making of the matter worse by laieng two euill things together It is lesse to speake of offenses and faults than to commit or doe them now if so be it is shame euen to speake or talke of such misdéeds as they haue done trulie then the doing of a filthie déede is most of all to be defied and spet at Anon after when he saith All things when they are reproued of the light are manifest he declareth the fruite of brotherlie rebuking or chiding one another The sense or meaning of the words is this as Saint Ambrose doth expound them Then doe wicked men and offenders appeare and are seene in their colours when they are taken vp for their faults because he which offendeth so long as he is not rebuked hee seemeth in his owne eies not to offend at all Now they are made manifest by the light because the children of God who are called The children of light rebuke them by their life their doctrine wholsom admonishments The proofe of this speach followeth euen frō the nature of light Light saith the Apostle maketh all things manifest For as darknesse shadoweth and couereth all things and maketh them secreat and hidden so the light bringeth that out into open sight and bright noone tide which laie lurking and shroonke vp in darknesse To this also he addeth another comparison drawne from authoritie of Scripture Awake saith he thou that sleepest that is to saie thou that snortest in thy sinnes forsake thy sinnes and Arise from the dead that is to saie absteine from sinnes which bring death with them And Christ shall giue thee light that is to saie thou shalt féele consolation by the spirit of Christ For how much more we slie from the darknesse of sinnes so much more shall Christ the sunne of righteousnesse shine in our hearts Saint Hierome denieth that this saieng is anie where to be found in the Scriptures Some there be which thinke that the Apostle had an eie to that place of the Prophet where it is spoken thus Surge illuminare c. Arise be bright for thy light is come and the glorie of the Lord is risen vpon thee Other some referre it vnto an other place because it should not seeme to be vnwarranted where it is said thus Populus qui ambulat c. The people that walked in darknesse haue seene a great light they that dwelled in the land of the shadowe of death vpon them hath the light shined Other some suppose that it is spoken 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by waie of imitation For all the Prophets and sincere preachers of Gods word whiles they doe their endeuour to call men backe from sinne doe vse these or such like words in effect For first of all they exhort men as indéede it is meete to repentaunce and amendement Secondlie they ioine therevnto the word of promise and consolation also whereby the repentaunt are raised vp and comforted To conclude therefore let vs all learne that the spirit of Christ speaketh vnto euerie one of vs and saith Surge qui dormis c. Awake thou that sleepest and stand vp from the dead and Christ shall giue thee light Verses 15. 16. 17. 15 Take heede therefore that ye vvalke circumspectlie not as fooles but as vvise 16 Redeeming the time for the daies are euill 17 Wherefore be ye not vnvvise but vnderstaud vvhat the vvill of the Lord is See therefore that ye walke warilie not as vnwise but as wise redeeming the time because the daies are euill VVherefore be ye not vnwise but vnderstand what the Lords will is THat which the Apostle spake metaphoricallie before vnder the names of light and darknesse now hee expresseth in proper and familiar speach Take heede therefore saith he that ye walke circumspectlie not as fooles that is to saie ignoraunt of Christ and of the Gospell But as wise that is to saie taught the trueth of God and knowing the will of God He addeth a reason of his exhortation drawne from the circumstance of the time Redeeming the time saith he sor the daies are euill Now what Redeeming the time doth meane we shall soone vnderstand by laieng the contraries together To let the time passe by hauing some vaine matter in hand and To redéeme the time are contraries As that therefore is the tricke of a negligent and loose fellowe so is this the point of a thriftie and wise man who doth not onelie not abuse time but also redéemeth the same with a thousand honest recreations The Metaphore is borrowed of merchants or occupiers who are verie buisie about their mart and make more accompt of some small gaine than they doe of all fond delights and then chiefelie when the times bée troublesome and the daies daungerous as when hunger or scarsitie increaseth or when they
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
all earthlie things and inferiour bodies haue a kinde of affinitie or kinred as it were with the course of the starres and so come by their disposition and qualitie yet notwithstanding the knowledge and certeintie of euerie mans disposition and manners their health and sicknesse what shall chaunce vnto them and what they shall doe or suffer in their life besides all that when where and after what sort they shall die cannot bée concluded therevpon These are in a manner the things which our Chaldeans Aegyptians or Astrologers professe themselues skilfull cunning to tell before they come to passe For as we denie not vnto that most noble Art which they name naturall Astrologie the knowledge of Natures order and the mouings of heauenlie bodies euen so we vtterlie mislike their superstition who professing indiciall Astrologie for with this great and glorious title they decke and garnish their superstition doe measure and gesse euerie mans fortune by the houre of his birth For to speake of euerie mans manners and of their health or sicknesse strength or weaknesse dispositions and complexions I saie and auouch it that there can no certeintie bée concluded by the starres And although there be some consent accord of the stars with these inferiour bodies wherby the properties estates which peculiarlie belong to bodies are framed and sometimes also perteine to affections in men which for the most part consist in complexions yet notwithstanding the Natiuitie-casters and Fortune-tellers doe farre ouershoote the marke when they giue iudgement according to the time of birth For whiles they confesse that recourse must be made from the time of bearing to the time of begetting what doe they else but bewraie their owne vanitie For it is not possible that Natiuitie-casters and Fortune-tellers should heare and knowe for certeintie the verie time of conception or begetting For seeing that the time of birth is not onelie oftentimes sooner than it should be but also and that not seldome put off and delaied the longer through the weaknesse of the woman with child or which lies in labour how is it possible I beséech you to knowe the verie instant of ones begetting Speciallie if but in the missing of a verie few minutes of an houre there is woont to be a verie great inclination and mouing of the heauens and the starres He therefore that will certeinlie vndoubtedlie tell before hand by the time of birth what shall happen héereafter he had néede taking his Astralobe and holding it in his hand to stand by euen at the time of begetting when the verie deede is a dooing For it is no sure trusting of Clockes or Dialls in so weightie a matter Furthermore séeing manie are borne at one and the selfe same instant of time and yet nothing like in nature and manners what man béeing well in his wits will beléeue that the manners of men depend vpon the starres Besides that the force of the seede which bréedeth the childe is much greater than the force of the starres as touching the framing of manners For we see manie expresse the nature and manners of their parents of whose seede they were begotten As for the spirituall begetting whereby the manners of the saints are framed it hath no place héere For that begetting dependeth not vpon the starres but vpon the will of God Now touching bodilie health although I iudge that in some part the starres haue to deale therein yet notwithstanding I flatlie denie that it can be certeinlie told of Natiuitie-casters and Fortune-tellers because of the vncerteintie of begetting Vpon the selfe same foundation are their flim flam tales builded which professe that they can tell as right as a rams horne what shall chaunce to euerie man in his life and this forsooth they will shewe you by the starre vnder which they were borne For as the time of begetting is vncerteine as hath bene alreadie declared so the causes of chaunces in a mans life proceed from some other meanes place The saieng of the Lord remaineth fast and sure Honora parentes vt benè tibi sit Honour thy parents that it maie goe well with thee This oracle is as certeine as what is most certeine which no decrée of Natiuitie-casters and Fortune-tellers nor anie birthstarre is able to chaunge or take awaie Touching their tittle tattle of the kinde and time of death it is a tale as vaine as the rest For this is to bée abidden by that in one skirmish and in one houre thréescore thousand men were slaine all which out of doubt had diuers and sundrie birthstars It is as true also that at one instant of time children haue bene borne who notwithstanding died at seuerall times Out of these I conclude that their superstition is most vaine which will haue mens chaunces and fortunes subiect to their iudiciall Astrologie Let them gainsaie what they can these reasons maie suffice to spie their iugglings and to auoid their wiles The birthstarre of a man it dependeth either vpon the time of his conception or begetting or else vpon the time of his natiuitie or birth but both are vncerteine vnto such which holding in their hand an Astralobe stand not by them that are a begetting and them that are in childbearing Againe if the issue of things commonlie called Lucke depend vpon the starres then shall the destinie of all such as haue one and the selfe same birthstarre be alike but euerie one that is well in his wits will saie that this is starke false If good lucke depend vpon the starres then shall obedience to Godward depend vpon them too For this is the proper cause of that Furthermore if the kind of death and all manner of misfortunes depend vpon the starres then shall sinnes depend vpon them too which is horrible to be spoken Séeing the case standeth so I wish the wiser sort to be warned that as it is méete to sette store by true and naturall Astrologie which is verie profitable in our life and a notable and excellent gifte of God so to take héede and auoid these deceiuers these Iacke iugglers and common Couseners which professe that they can certeinlie tell by birthstarres what good lucke and what ill lucke shall light vpon a man or a woman in this life speciallie séeing that superstition is meruellous hurtfull to good manners flat against honest and good lawes and as it were a disgracing of God who witnesseth his owne selfe that as a prosperous estate and happie successe of all things are the rewards of obedience so misfortunes and all kinde of discommodities and mischiefes are the punishments of sinne As for that which some bring in going about to make the best of these mens madnesse to wit that the starres haue not a sure a stedfast an vndoubted working Againe that starres doe gentlie incline or drawe to and not roughlie compell I saie so too so that this inclination or bending be referred onelie to bodies and complexions of bodies by their