doctrine is by nature the first exhortation the second by order For this is the perpetual order of Moses of the Prophets of Christ of the Apostles and of all such as teach aright that vpon doctrine which they deliuer in the first place they frame bring in their admonitions their exhortations their comminations or threatenings their reprehensions or rebukings their consolations c. For so doe they applie their doctrine to the hearers And surely a small matter it is to teach well except therwithall thou stirre vp the slouthfull with certeine pricks except thou refresh and comfort the fearefull except thou rebuke and chide the stubburne and wilfull c. Furthermore the former part which is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Doctrine is not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is to say standeth not vpon disputation or reasoning but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is to say consists in expositiō For it conteineth an exposition of the mysterie of our saluation that first in generall towardes all the elect or chosen declaring that it is not a new mysterie of saluation but in such sort ordeined and established before the creation of the world by the méere goodnesse of our heauenly Father that he would saue all beléeuers in his beloued sonne Then he diuideth the generalitie applieth the same to the specialties shewing That the benefit of reconciliation or attonement doth indifferently belong to the Iewes and to the Gentiles among whom were the Ephesians And as Rhetoricians teach what is to be obserued in the exposition of things so he beateth in more déeply the causes the circumstances For he setteth downe most diligently the causes efficient materiall formall and finall of this mysterie making a repetition of the selfe same things yet againe both that a desire of this so great a mysterie might be kindled the more in the mindes of the Ephesians also that they might not for any causes whatsoeuer fall from so great grace Héerevpon also it ariseth that he saith he giueth God thankes for that he hath vouchsafed to reueale his mysterie of the saluation of mankinde to the Ephesians that he witnesseth likewise that he praide vnto God for the Ephesians that they might profit daily more and more in the knowledge of this mysterie Now that he might persuade the Ephesians that saluation fréely giuen doth also pertaine to them he sheweth how he himselfe was called and taught by the reuelation of Iesus Christ to preach the Gospell or glad tidings of saluation freely giuen not to the Iewes onely but to the Gentiles also the difference betwéene the Iewes and the Gentiles being taken away by the cōming of Christ so that saluation fréely giuen is indifferently and without respect offered to the Gentiles and to the Iewes faith béeing the instrument whereby it is receiued Hitherto haue we touched the former part of this Epistle which he knitteth vp and endeth with a thanksgiuing according to his vsuall manner Héere let the Readers diligently marke how fitly all things are applied to the scope and ende of his writing If grace be powred out so plentifully vpon all men if the mysterie of saluation decréed and purposed before the creation of the world be preached if in his beloued sonne he loueth the beléeuers if he seale saluation grace by his spirit if he sende Apostles and Ambassadours with grace of this mysterie if it bée a gift and benefit fréely giuen if by the preaching of this benefit the praise and glorie of God is testified to be short if the holinesse and saluation of men be sought what man or woman vnlesse they be wodde witlesse contemners and despisers of their owne saluation but will confesse that it is meruellous necessarie to stand sledfastly in this doctrine with a valiant inuincible minde and courage to suffer rather any torments than to fall from so great grace and saluation The latter part which standeth vpon exhortation is diuerse manifolde For in this the Apostle exhorteth first of all to the vnitie of spirit in loue charitie then he goeth to common dueties as it were to y e specialties of the generalitie Then by reasons repugnant contrarie to our vocation or calling he weaneth and withdraweth vs from vices and declareth by comparison what the godly ought to do Heerevnto he addeth precepts concerning domesticall discipline or household gouernment For he inioineth husbands wiues parents children maisters and seruaunts 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 officia sib◠inuicem reddere that is to say to vse semblaunt and proportionable duties one towards and other all which he draweth out of the fountaine of faith loue applieng to each seuerally that which to them is conuenient After this he maketh vp the panoplie or warlike furniture of Christian souldiers and therwithall he armeth the Ephesians against Sathan the enimie of mans saluation vnto this part be ioineth are quest that the Ephesians would pray for him Lastly he maketh mention of Tychicus whom he sent vnto them with this Epistle of whom as he certifieth them they might know his estate so at the length with a well wishing vnto them according to his custome he maketh en ende Let this be sufficient to be spoken of the order and method of handling this Epistle Now in the explication or expounding of euery seuerall Chapter I will after my manner kéepe this order First I will gather drawe euery seuerall Chapter to a certaine summarie or head Secondly will set downe the order and parts of euery seuerall Chapter Thirdly and lastly I will adde an exposition an obseruation of such doctrines as we shall méete with an applieng of them to our vse and practise The first bringeth this benefit that whatsoeuer is Rhetorically spoken the same béeing examined summarily by Logick may the more easily bée vnderstood and in few words or short speach once conceiued may sticke the faster in memorie The second which is the middlemost doth helpe as well the interpreter or teacher as also y e learners or scholers It helpeth the interpreter or teacher least he forgetting those things wherof speciall consideration should be had might breake out into straieng opinions nothing belonging to the Authors meaning which thing in sequele ingendreth many corruptions diuersitie of opinions vnprofitable disputations sects heresies It helpeth y e learners or scholers bicause they besids obseruation marking of the order than the which nothing is more handsome commendable ma◠the more narrowly sée into y e pith substance of things whereby iudgment is formed in the learners to the end y t they in other writings may obserue marke the phrase and manner of speach The last examineth the order of things bringeth light to that which is hidden darke vntieth y t which is intangled snarled sheweth the vse of those things which are declared in our life by which meanes it commeth to passe as the Apostle saith that out of the
awaie with wanton songs and vaine pipings twangings whistlings and such like wherewith the conscience is neuer a whit edified but the conscience by them is rather troubled godlie praiers hindered deuotions slackened and the heate of seruing God quenched The songs which he requireth are such onelie as proceeding from a pure and cleane heart bring spirituall gladnesse and reioising to godlie Christians This place of the Apostle therefore doth teach in what things the reioisings of the godlie doe consist to wit in speaking one to an other of God and heauenlie matters and in godlie songs whereby our hearts are stirred vp to greater faith and confidence Furthermore although dronkennesse is to bée defied and fled from as a most noisome plague or pestilence yet notwithstanding honest and sober meetings of Christians to make merrie and banket together are not to be condemned For these maie bée certeine prouokements of godlinesse and also of mutuall loue and therefore the godlie shall not vtterlie forsweare and forsake such kindes of feasting prouided alwaies that intemperaunce and dronkennesse bée kept out a doore But of this matter looke further in my Pastour Verse 21. 21 Submitting your selues one to an other in the feare of God Submit your selues one to an other in the feare of Christ HEtherto the Apostle hath reasoned of common duties of Christians taking in hand now to commend vnto the Ephesians the sundrie duties of seuerall persons he setteth downe first of all a generall rule or precept concerning submission one to an other and therevpon afterwards bringeth in certeine degrées and particularities touching the same matter Moreouer in this generalitie two things are diligentlie to be marked to wit the precept and the rule or tho reason of the rule The precept is this Submitting your selues one to an other This precept perteineth to all men of all states and degrées whatsoeuer For there is none but ought of dutie to doe good vnto others and to serue them in loue and charitie So kings and princes serue their subiects For wheresoeuer truth possesseth the minde there is also present a readie will to shew all kinde of seruice and obeisance The rule of submission one to an other is The feare of Christ This Feare is nothing else but the seruice of faith and submission This Feare taketh awaie quite all arrogancie whereby men as it were ouerlooking one an other from aloft despise each other This Feare bringeth to passe that wée denieng our selues forsake all things which Christ cannot abide to be in his To bée short this Feare worketh in vs that we after Christes example serue all men that by our obedience God might be glorified and that we might be knit one to an other in all duties of loue and charitie This rule of submission therefore ought to be laid vp in store euen in the secretest place of our hearts For whosoeuer doth not followe this rule in performing Christian duties he maie traiterouslie vsurpe and take vpon him the name of Christ but as for the rule of the spirit of Christ and the gratious gouernement hereof he hath malapertlie shaken it off Verses 22. 23. 24. 22 Wiues submit your selues vnto your husbandes as vnto the Lord 23 For the husband is the wiues head euen as Christ is the head of the Church the same is the sauiour of his bodie 24 Therefore as the Church is in subiection to Christ euen so let the vviues be to their husbands in euerie thing VViues be yee subiect to your owne husbandes as to the Lord because the husband is the wiues head euen as Christ is the head of the Church he is the sauiour of the bodie But as the Church is subiect vnto Christ euen so let wiues be to their owne husbands in all thinges THE Apostle laid before vs a generall doctrine of submission one to an other now he taketh examples from domesticall or housholde estate and sheweth in order the mutuall dueties of wiues and husbandes of children and parents of seruants and Maisters and he handleth in the first place the duties of wiues towards their husbands He confirmeth his proposition by comparison and sheweth the manner of subiection or submission The proposition standeth vpon comparison in this sort Wiues submit your selues vnto your husbands as vnto the Lord. This lawe of obedience is laid vpon the woman because she suffered hir selfe to be deceiued of the serpent And although in the first state of man the wife was made subiect to the husband yet notwithstanding that subiection differed from the other which was afterwards laid vpon the woman For the first subiection was as it were frée and not hard a whit but the second subiection brought with it a heauie yoke which kept hir vnder and this was the punishment of hir sinne But this yoke is made pleasant rather than gréeuous to godlie women when they looke vpon the Lords will for whose sake they owe subiection to their husbands The Apostle addeth a reason to his proposition which reason riseth from the ordinance of God and from that which is profitable Because the husband is the wiues head saith Saint Paule that is to saie not onelie the higher as the head in the bodie but also as the head giueth power ablenesse to the bodie whereby the health of the bodie is mainteined so the husband ought to haue a regard to the welfare of his wife That this was the meaning of S. Paule by this word Head the comparison following doth declare As Christ is the head of the Church and the same is the sauiour of his bodie Now Christ is the Head of the Church both because he alone is chiefe gouernour thereof and also bicause that whatso-soeuer good thing the Church hath it procéedeth from Christ hir Head as we haue declared in the second Chapter Now followeth the manner of subiection Therefore as the Church is in subiection to Christ euen so let the wiues be to their husbands in euerie thing This Subiection therfore ought to be frée voluntarie willing readie chéerefull pleasant dutifull chast honest godlie and so foorth And although Christ and the husband are not equall in authoritie yet notwithstanding husbands haue rule ouer their Wiues after the example of Christ and represent a certaine image of the Lorde Christ in his Church The first is that wiues which are disobedient and stubburne against their husbandes are so farre from béeing obedient vnto Christ that they intangle and winde themselues in Sathans nettes and snares The second is that wiues maie receiue great profit by godlie obedience and subiection euen as the bodie which cleaueth vnto the head borroweth and taketh from thence all his liuelinesse and abilitie The third is that wiues must be content with their owne husbands whom they must endeuour to the vttermost of their might to please with all godlie dutie and honest seruice The fourth is that the subiection of wiues is not onelie to be allowed for domesticall or housholde
it is the trimmest ornament and the fairest furniture that an honest woman can haue This place therefore teacheth vs that Democracie or séeking to be all alike in rule is in a manner against nature For the rule of the husband ouer the wife in the house doth shew the forme and order of Aristocracie or the verie best and vprightest kinde of gouernment that is For it cannot bée that there should bée continuance of peace and maintenance of concord wheresoeuer this 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is to saie equall swaie and rule all alike is receiued which bringeth to passe that euerie man is for himselfe all to commaund and none to obeie ¶ THE SIXT CHAPTER THE SVMME OF THE SIXT Chapter CHildren and parents seruaunts and maisters must discharge such dueties one to an other as belong to their calling All must arme themselues with the furniture and weapons of the spirit to withstand the kingdome of Sathan Praie yée for all men and for mée whose state that you maie knowe I send Tychicus vnto you THE ORDER AND PARTES OF the sixt Chapter AS hée treated of the duties of married folkes one to an other in the end of the fift Chapter so he setteth downe the duties of children and parents of seruaunts and maisters in the beginning of this sixt Chapter Afterwards the Apostle commeth backe to a generall exhortation aduising the Ephesians to furnish themselues with spirituall armour against spirituall enimies of whom he maketh a short description and laieth out the spirituall armour péece by péece as it is to be put on Moreouer the Apostle desireth them to praie for him and certifieth them that he sent Tychicus vnto them to comfort them Lastlie he shutteth vp his Epistle after his woonted manner with blessing welwishing vnto them ¶ THE EXPOSITION OF THE SIXT Chapter with the obseruations of the doctrines therein conteined Verse 1. 1 Children obeie your parents in the Lord. Children obeie your parents in the Lord. THis is the third specialtie to wit obedience of children towardes their parents wherin we méet with two things to be marked The first is that vnder this word Obedience the holie scripture compriseth honour whereof obedience is a most assured token by the figure Synecdoche commonlie in vse This honour hangeth vpon two points namelie in affection and in effect The honour which standeth vpon affection is true godlinesse towards our parents true loue and feruent good-will likewise wherewith we make much of them and dutifullie behaue our selues towards them bicause they are our parents The effect of honour due to our parents is to be fullie persuaded in minde and conscience that their estate is in déede a diuine order and degrée appointed by God for that cause to bée had in estimation and account Let children therefore euen willinglie stand in awe of their parents submit themselues vnto them obeie them in all things that are honest and lawfull let them shew themselues thankfull gentle dooing them good in word and in déed couering the faults of their elders with méekenesse or at least wise making the best of that which is amisse The second thing which I said was to be marked in this place is that this obedience ought to be performed In Domino In the Lord which putteth children in minde of two verie great things The first is To obeie for the Lords sake or for his commandements sake and that faithfullie or in faith Héereto serueth that saieng of Iesus the sonne of Syrach Qui timet c. He that feareth God honoureth his parents The second is To knowe that a measure of obedience is appointed them least they should obeie their parents in things which withstand the Lordes will For if parents shall take in hand anie such thing let children learne and knowe that the lawe of their parents after the flesh laid vpon them in that sort is quite displaced by the commandement of a higher gouernour euen their heauenlie Father If parents therefore inioine and charge their children to doe anie thing either against religion or against honestie or to the hurt of their common countrie the children owe no obedience at all vnto their parents in this case yea rather let them set themselues flatlie face to face fist to fist against them prouided alwaies that they passe not beyond the bounds of godlinesse To this belongeth that notable saieng of Ausonius Parentibus c. Then doth a child obeie his father his mother when hee or she doth that of their owne will accord which they are rightlie well commanded to do With this also agréeth that saieng of our Lord Si quis vult c. If anie will come to me hateth not his father his mother he cannot be my disciple Our parents therfore are to be loued but yet our Creator is to be preferred Heerevpon S. Ambrose saith Si officium c. If dutie is not to be denied but to be discharged towards our parents how much more then to the maker causer procurer of our parents namelie God whom thou art bound to praise thanke for thy parents And the same S. Ambrose saith Vt pasâ—endos c. As the Scripture commandeth vs to feed and cherish our parents so it biddeth vs giue them ouer and forsake them if they shall bee hinderers of a desire and disposition to holinesse and deuotion The hate therefore which Christ teacheth vs to beare towards our parents is but a dissembled hate or a hate in shew whereby we seeming deafe and hard of hearing regard not but lightlie passe by the swéete sugred songs of Syrens that is to saie of our parents dooing what they can with the balmed baites of this world to vndoe vs and to drowne vs in the waues of wickednesse but we ought not to giue them the hearing much lesse the doing This hate therefore is the hate of dissimulation not of persecution of auoiding not of annoieng of eschewing not of vndoing of godlinesse not of cruelnesse For then ought we as it were to hate them to passe by them to kéepe vs from them when we cannot serue God and them both at once But surelie if both could conuenientlie be done then doubtlesse God first of all must haue his honour secondlie our parents their dutie and seruice Verses 1. 2. 3. 1 For this is right 2 Honour thy father and mother vvhich is the first commandement vvith promise 3 That it maie be vvell vvith thee and that thou maist liue long on earth For this is right Honour thy father and thy mother which is the first commandement in promise that it maie goe well with thee and that thou maist liue long vpon earth THis is a reason of the exhortation set downe before and it standeth vpon thrée pointes namelie vpon that which is honest vpon the cause commanding and vpon that which is profitable It is honest and right to giue thanks for good turnes to our parents speciallie which
leaue and not vnto the mindes willes of men which haue in them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is election or choice which is an abilitie not bound but at libertie whereby the will hauing great choice of things taketh this and that according as it is lead as to followe vertue and auoid vice But this is little agreeable to the goodlie and gaie promises of our Chaldeans Aegyptians or Astrologians who will haue their Art and cunning so firme fast and vnmoueable as they dare boast that nothing can be done but according to the rule and appointment therof For an inclination is not a necessarie cause of anie thing speciallie in men who maie be gouerned by the iudgement of the minde euen contrarie to inclination if it be euill And to hold my peace a while there is nothing more foolish and vnfit than certeinlie to conceiue the effect and full accomplishment of a thing vpon a péece of a cause the same being of the basest order least force to bring forth an effect and full accomplishment Now in that the Mathematicians can foreshew the Eclipses and change of weather this commeth to passe because they depend vpon certeine causes which causes according to the ordinance of God do ueuer alter or varie And these to wit change of weather dependeth vpon the inclination of starres which inclination neuer deceiueth for the most part in things that lacke life Wherfore as Eclipses stand vpon demonstration so change of weather standeth vpon coniecture It is far otherwise in the reasonable abilities of the minde speciallie in the wils of men which are indifferenlie inclined vnto contraries as hath bene alreadie shewed Verse 4. 4 And ye fathers prouoke not your children to vvrath but bring them vp in instruction and information of the Lord. And ye fathres prouoke not your children to anger but bring them vp in learning the rebuking or feare of the Lord. THis is the fourth specialtie answerable to the former For as that required of children their obedience so this asketh a dutie of parents like in proportion and measure towards their children And in the first place the Apostle setteth downe of what things fathers ought to take heede secondlie what they ought to do with their children He giueth them warning to beware in anie wise of too streight and sharpe handling seasoned with no loue or gentlenesse For hard handling wherein appeareth no fatherlie loue or affection hath manie inconueniences ioined with it For first of all it maketh their children dizzards dolts blocke-heads heauie-hearted and dull of spirit Secondlie it bréedeth hatred by little and little in their tender mindes against their parents Thirdlie this hatred which they haue continued maketh place for stubbornesse and rebellion so that when thou wouldest win them by gentlenes faire meanes the mischiefe being so far growne thy labour is but lost But where parents execute their rule and power well ouer their children there doth authoritie hold them in feare willingnesse to obeie and kindnesse keepeth them in loue and readinesse to please As therefore too much making and as we saie cockering of our children is the next waie to make them sluggards wantons so a wise bringing of them vp a right and orderlie vsing of them maketh them quicke spirited honest thriftie Now the apostle addeth what parents ought to do with their children and that brieflie when he saith But bring them vp in instruction information of the Lord. Saint Paule in this place requireth thrée things of godlie parents First Bringing of them vp which thing parents are bound to do to their children by the lawe of nature Secondlie Discipline or instruction wherby as their children maie be enured to the knowledge of godlie honest things euen so they maie be made milde gentle courteous in so much that their wise conuersation and honest behauing of themselues shall turne in the end to the comfort and honour of their parents and to the profite and commoditie of the Commonwealth For 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in Gréeke Instruction in Latine is a certeine abilitie of the minde whereby a man is made friendlie to himselfe and louing to others which thing doubtlesse cannot come to passe without honest bringing vp and well instructing of them in the knowledge of things profitable and necessarie Héerevpon it is that this 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or Instruction doth signifie sometimes by the figure Metonymia the verie instructing it selfe Againe because the stint of instruction is humanitie therfore doth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or instruction signifie other while by the figure Prolepsis humanitie it selfe also that is to saie a méeknes courtesie in maners and a tractablenesse in a mans whole life Thirdlie Information of the Lord. The olde Interpreter hath set downe Rebuking in stéede of Information which is not well done For the Gréeke word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 betokeneth in generall such an information wherby that is put into ones mind which is néedefull to be done The genitiue case Domini of the Lord is in place of an Adiectiue For the Apostles meaning is that such things should be put into tender and young mindes by dailie admonishments as tend to true godlinesse and to the feare of the Lord besides this also that they maie be drawne to the learning of such arts and sciences as they séeme to be most fit for by nature Nazianzenus writing to Eudoxus the Rhetorician saith it was an auncient lawe in Athens yea a verie good lawe which gaue commandement that so soone as children came to yeares of discretion they should be put out to learne arts sciences which thing was done in this manner There were brought laid in open place instruments or tooles belonging to euerie art occupation now sir the youth of that countrie being brought thither chose euerie one for himselfe such tooles as serued that trade of life wherein they most delighted héerevpon commandement was giuen by the magistrate that they should learne that science and occupation which they had taken themselues vnto nature hauing giuen plaine proofe therof before To this perteineth that saieng of the Poet Tuï nihil c. That thing thou shalt not saie or do Which Nature noddeth not vnto It is the parents charge therefore diligentlie to marke and consider for what trades of life their children seeme most fit Let parents also themselues learne first of all héerhence that God requireth earnestlie at their hands to instruct their children euen with their owne voice and information in true religion And let none thus thinke with himselfe that to indue tender young mindes with doctrines or lessons of godlinesse belongeth to Church-men and Schoolemaisters onelie but also that it is the dutie of parents much more to do this who ought to sowe the séeds of godlinesse in their childrens tender mindes together with their milke Let children also learne that it is their part not onelie to obeie their parents training
their number which acknowledge reuerence M. Mart. Luther M. Philip Melancthon their schoolemaisters For out of the riuers which they fetcht from the fountaines of Israel I confesse my selfe to haue drawne that which I set abroch and teach in this Vniuersitie of Coppenhagen as a minister of the Gospell of God and according to the order of my calling I despise no man I thinke not better of mine owne opinions than of other mens iudgements but I yeeld and submit my selfe to the Catholike Church of God as my iudge which Church I deâ—â—â—re to be not the Fathers and Mothers of Neptune counsell but those that iâ—boare Augusta confession that is to saie all such as holde the Creeds sound vncorrupt in what place so euer they be scattered I condemne no man if he disagree from mee so that he ouerthrowe not the foundation that is to saie the Créeds I acknowledge the weaknesse of vs all which I both bewaile beséech God to set to his owne hand to the building Nisi enim Dominus c. For except the Lord build the house they labour in vaine that build it I allow euerie ones endeuour that bestowe anie paines at all toward the building of Gods Church in whose number although I graunt my selfe to be the verie least yet notwithstanding I am of this minde that the talent which God hath giuen me must not lie hid vnoccupied And because it is not my séeking to serue the hearers present onelie but those that are absent also yea the whole Church of Christ I haue put some of mine owne writings to the presse caused them to bée printed sent them abroad With like aduisement also I haue published these my notes vpon the Epistle of S. Paule to the Ephesians beeing willing to haue them come abroad vnder your name Right worshipfull that some token of my thankfulnesse to you wards maie be séene whom it hath pleased not onelie to stand my good sincere friend all the time that you tarried in this realme but also to vouchsafe the bestowing of verie manie benefits vpon me as for those great benefits good deeds which you haue done to our Vniuersitie to euerie student of the same I let them passe vnspoken For I know your worship is of their number which had rather do good God beholding it than to be praised of men and to hunt after vaine glorie at their mouth For they that doe so 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 receiue their reward For they are hirelings which serue for hire and not the children of God which doe God seruice of their owne accord Well maie your worship fare and I praie you take in good part the gift that I send fauourablie iudgeing of the same according to your manner and if anie thing mislike you let me haue vnderstanding thereof For your iudgement ruleth me much Once againe I wish you well to fare with that right honest Gentlewoman mistresse Anne your wife who as I heare saie hath increased your houshold with a yong babe God grant that it maie turne to his glorie and to yours and the mothers ioie and comfort I praie you haue me commended to M. Tyco your Bishop M. Vessele your Chaunter M. Balthasar your Archdeacon M. Magnus your diuinitie reader M. Iohn Spandemager who hath taken great paines these thirtie yeares and more in the Lords vineyard and all my other brethren my fellowe labourers From Coppenhagen these Calends of Nouember 1564. ¶ THE PRINCIPALL POINTES OF this booke alphabeticallie dravvne into a Table vvhereby the Reader maie soone see vvhat doctrines are heerein handled A. Actions ACtions naturall and ciuill and how they are gouerned 132. Actions concerning Gods worshippe and seruice with the three causes of the same 152. Adoption Adoption and the compelling cause thereof 20. Adoption and the end of the same 20. Adoption applied vnto vs by faith 19. Aduancement Aduancement and what wee must doe beeing aduanced 88. Anarchie Anarchie of the Anabaptists and Libertines ouerthrowne 215. Anger Anger praise worthie and commendable allowed 157. Anger and of sundrie parts or iointes of the same 161. Anger and that the godlie are not free from it 157. Anger and what is the stint of the same 157. Anger draweth vnto it some other sinne 157. 158. Anger and of Pythagoras posie applied therevnto 158. Anger and of the daunger which insueth the same 158. Apostles Apostles when what they were 136 Apostles a degree of men and to what end ordeined 136. 137. Apostles and when they ceassed 137. Aristocracie Aristocracie what it is and a figure or paterne of the same 197. Ascension Ascension of Christ and whie hee ascended 133. Ascension of Christ aboue all heauens and whie it was 135. Ascension of Christ and of the double fruit of the same 132. 133. Ascension of Christ and the fruits of the same 46. Ascension of Christ was visible 44. Ascension of Christ how it should be vnderstood 45. Astrologie Astrologie naturall allowed and commended 206. 209. Astrologie iudiciall disanulled and condemned 206. 208. B. Banketting Banketting and what kinde of banketting is commendable 182. Banketting beneficiall and how 182. 183 Baptisme Baptisme onelie literall in manie 69. Baptisme the seale of Gods promise 69. Baptisme and of such as brag thereof not liuing thereafter 192. Baptisme and in what cases it is profitable 192. Baptisme and of the force of that most holie Sacrament 188. Baptisme and of fiue things therein to be marked 188. 189. Baptisme and to what end wee are washed therewith 191. Baptisme but one and what is the benefite thereof 130. Baptisme and whereof it is a witnesse 27. Blessing Blessing and the diuers signification of the same 12. Blessing of the Priest the blessing of God 12. 13. Blessing and who is the authour of the same 13. Blessing powred vpon man 13. Blessing of spirituall grace and the effects of the same 13. Blessing spirituall and where it is to be sought 13. Blessing spirituall and the foundation of the same 14. C. Calling Calling by the Gospell vniuersall 25. Calling by the Gospel conditional 25. Children Children and how they shuld be trained and brought vp 211. Children and how they were vsed in the citie of Athens 212. 213. Children of God and why he taketh them out of this life c. 203. Children put in mind of two very great things touching their dutie 200. Children and of their obedience to their parentes 200. Children must stand in awe of their parents and why 200. Children must learne and studie the Scriptures 213. Children vngratious and why they liue so long 203. Christ Christ and how we growe more and more in him 145. Christ the head of the Church foure maner of waies 50. 145. 146. Christ borne a man why 35. Christ our copartener 35. Christ equall and consubstantial with his Father 35. Christ and his prerogatiue or souereigntie 48. Christ the head of the church for two causes 185. Christ filleth all in all
our former life least the Lord in his furie most iustlie cast vs off and giue vs ouer into a reprobate minde till we growe past grace be vtterlie void of anie féeling of sorowe for our sinnes Let not the multitude of misliuing sinners moue vs let not lawlesnes be a cloke to couer our shame let not scaping scot frée when we haue done amisse deceiue vs. The punishment is not forgiuen or forgotten though for a time it be forborne and driuen off Let vs not therefore set light by Gods gentlenesse and long suffering dailie calling vs to amendement Verse 8. 8 For ye vvere once darknesse but are novv light in the Lord walke as children of light For ye were sometimes darknesse but are now light in the Lord as children of light so walke HE fetcheth the reason of hisexh ortation from a comparison of the Ephesians double estate to wit of that wherein they were before their conuersion and of this wherein they are now placed after their conuersion For it is méete that euerie one should answere in life manners the degrée and place wherein he is set and should also take héed that he staine not his estate with anie spot least through his owne follie and fault he fall from that dignitie whereto he was aduaunced both to his owne shame and reproch and also to the ruine and decaie of others which by their example are the worse The Apostle in this place calleth men that are blinded in their sinnes liue altogether disorderedlie villanouslie by the tearme of Darknesse such are all they manie or few which are not yet conuerted or turned by the Gospell Now this figure Metonymi◠hath in it great force as when we call a wicked man wickednesse it selfe The meaning therefore is this Before your conuersion O yée Ephesians what were ye Euen men made of the méere darknesse of ignorance and maliciousnesse so that there was not one mite of true and healthfull light remaining in you But now you are light walke therefore as children of light The word Light is attributed and giuen to the faithfull both bicause they are inlightened in themselues with true light and also bicause they giue more light and shine brighter than others insomuch that they doe euen reproue and finde fault with the life of the wicked that is to saie make the same more manifest This place is principallie to be marked which admonisheth vs that the thinking vpon the dignitie and worthinesse of Christians ought to be a pricke vnto them to stirre them vp to liue holilie and vnblameablie both that we should performe to God ward all due obedience and also drawe others forward by our example to godlinesse Besides that this place teacheth vs that such as professe themselues to be Christians and yet liue wickedlie deceiue themselues and laie themselues wide open to greater danger of damnation For they are not the Children of light that is to saie they are not inlightened with the true light vnlesse they defie and forsake the workes of darknesse Verse 9. For the fruit of the spirit is in all goodnesse and righteousnesse and truth For the fruit of the spirit is in all goodnesse righteousnesse truth THis Argument is drawne from the cause efficient We which beléeue are regenerate or new borne and indued with the spirit of Christ Now The fruit of the spirit is goodnesse righteousnesse and truth Therfore we must doe what we can by these to stand against maliciousnesse vnrighteousnesse lieng This verse must be read in a Parenthesis that the words which folowe maie agrée with the sentence going before Verses 10. 11. 10 Approuing that vvhich is pleasing to the Lord. 11 And haue no fellowship vvith the vnfruitfull workes of darknesse but euen reproue them rather Allowing that whereby the Lord is well pleased and haue nothing to doe or meddle not with vnfruitfull or vnprofitable workes but rather rebuke them THe Apostle declareth what it is To walke as children of light and he draweth the endeuours or studies of the children of light as it were to thrée heads For his will is first that we should search out and approue whatsoeuer is acceptable vnto God that is to saie whatsoeuer is commanded and set downe in his word For as the word of God alone instructeth and teacheth vs what pleaseth him and what displeaseth him so this word alone ought to be the rule of life vnto the godlie Secondlie the Apostle requireth vs Not to haue anie fellowship with the vnfruitfull that is to saie vnprofitable hurtfull works of darknesse to wit which procéed from the ignorance of the Gospell of Christ and which haue in them as their cause concupiscence ingendered such are the heathenish and horrible sinnes wherewith they that are ignoraunt of the Gospell defile and staine themselues Now we are said then to haue fellowship with heinous and great disordered sinnes both when we either make proofe anie manner of waie one or other that they please vs or when we ouerslip them with silence and that most of all if our calling otherwise séeme to charge vs that we ought openlie to professe our selues displeased with them Thirdlie that we should rebuke the workes of darknesse and that as well by our holie and honest life as also by liuelie voice springing from a certeine zeale of the glorie of God and thus must we chieflie doe if it stand with the order of our vocation and calling But if we maie not doe it in words yet notwithstanding wée must shewe one waie or other that these sinnes and offenses like vs not in anie case but altogether irke and loath vs. This place is to be marked For the Apostle doeth not comprise in a short Aphorisme the duties of the children of light to wit of Christians onelie but also disproueth and throweth vnder foote the vanitie of them that giue a gesse as the blinde man shootes his bolt that they doe their duties to the vttermost if they sinne not themselues in their owne person being neuer a whit carefull for others Moreouer the Apostle teacheth in this place that they also are out of the waie and twang vpon a wrong string who though they liue in blind Poperie thinke notwithstanding that it is enough to abhorre vngodlinesse and defie papisticall superstition in minde and thought supposing that to be present at the abhominable théeuish and heathenish deuotions of Papists for outward peace and quietnesse sake is nothing hurtfull For they which either by their presence séeme to allowe these trumperies although in minde they mislike them much yet notwithstanding they put the halter of wicked fellowshippe about their owne neckes And what doe they They vnderstand not that it makes no matter whether they doe it of blinde superstition or of craftie and close dissimulation seeing that by either euill as well this 〈◊〉 that men make a mocke of Gods holie religion and by their example partlie confirme and embolden the ignoraunce
begot and brought vs vp The cause commanding is the lawe of God which chargeth children to honour their parents It is profitable so to doe Whie Bicause of the happie successe good lucke and long life which followeth therevpon But héere certeine questions are to be canuassed and sifted out the first whereof is this Doth it not oftentimes fall out that godlie and vertuous children die before their time and too too soone How then shall this promise of long life vpon earth be sure steddie and vndoubted to trust vnto Doe not vngodlie and vngratious children liue a long time and sée manie daies I aunswere This must first of all bée considered that what earthlie benefite or temporall gifte so euer our most louing and heauenlie Father doth promise vs the same is to bée receiued vpon this condition to wit so farre foorth as it turneth vs to good and serueth for the saluation of our soule Wherefore it commeth to passe and that not seldome that how much more God loueth his childe so much the sooner he taketh him out of this life according to that saieng Ablatus est iustus c. The iust and righteous man is taken awaie before his time least wickednesse should chaunge his disposition and maliciousnesse marre his manners Now because it happeneth sometimes that wicked and vngratious children liue long the cause thereof is the long suffering and gentlenesse of God calling them to repentance which if they set at naught they laie vp for themselues treasure against the daie of wrath that they maie euen then be tormented with euerlasting paines for their stifnecked stubbornenesse Whie doth the Apostle call this commaundement The first with promise béeing in déede the fourth in place and order séeing also the first commaundement hath a promise ioined with it euen the promise of Gods fauour and mercie I aunswere Wée must marke that in the lawe of God promise is of two sortes the one generall the other speciall or particular That is a generall promise which the first commandement hath hanging vpon it which is in déede a promise of a vniuersall or whole obedience to the lawe of God that is to saie it doth not properlie belong to the first commaundement but vnto all the commaundements or to the vniuersall and whole obedience of the lawe The speciall or particular promise is that which particularlie and seuerallie by it selfe is tied to some one commandement as long life is promised in the fourth commandement to be the reward of obedience towards our parents Furthermore the demand touching the necessitie of the end of euerie ones life appointed by destinie is aunswered out of this place For these words of the Apostle do manifestlie disproue ouerthrowe them which saie that the terme of life cannot be shortened by sinne offense nor yet prolonged by dutie obedience Which if it should be true the holie Ghost would not in anie wise promise happie successe and long life vnto them which honour their parents and it were flat against all reason if this obedience should doe no good at all either for the prosperous falling out of things or for the lengthening of life Against this false imagination therefore of the Stoikes which doth not onelie hurt and rauish manners but alse quite putteth out and destroieth all exercises of godlinesse most sure and stedfast testimonies must be prouided and learned of which testimonies there are thrée kindes speciallie which ouerthrowe this necessitie of the terme or end of our life which destinie hath made certeine vndoubted and vnmoueable as saie the Stoikes the Testimonies are these promises of obedience threatenings for stubbornenesse and examples of both Testimonies of promises because they are manie these few shall serue the turne It is thus said in Exodus Deuteronomie Honora patrem tuum matrem tuam c. Honour thy father and thy mother that thy daies maie be prolonged vpon the land which the Lord giueth thee Againe in the Prouerbs Per me multiplicabuntur c. Thy daies shall be multiplied by me and the yeares of thy life shall be augmented Againe Iusticia liberabit c. Righteousnesse deliuereth from death And againe Timor Domini c. The feare of the Lord increaseth the daies Of these promises there are manie examples When God threatned that he would destroie the stifnecked people Moses intreateth for them and according to promise the penitent were spared The destruction ouerthrowe of the Niniuites was pronounced euen by Gods owne mouth to fall vpon them the fourtith daie after Ionas began to preach but yet according to promise the penitent were spared Dauid maketh his praier vnto God and reared vp an altar that the pestilence might cease and he obteined his asking As for Ezechias what should I speake of him His repentance got him fiftéene yeares longer life There are verie manie testimonies of threatenings for stubbornesse stiffeneckednesse and disobedience such as these Qui maledicit c. He that curseth his father or his mother his light shall be put out in obscure places or in the middest of darknesse Againe Anni impiorum c. The yeares of the wicked shalbe diminished Againe in the Psalme Viri sanguinum c. The bloudie and deceiptfull men shall not liue halfe their daies In the 20. Chapter of Leuiticus the Lord threateneth a rooting out of wicked offenders from among their people which rooting out can be nothing else but a shortening and cutting off of their life for the fowle offenses which they committed Of these testimonies there are manie examples Her the sonne of Iuda because he was wicked in the sight of the Lord it is said that the Lord slew him Againe Onan spilling his séede vpon the ground least he should raise vp issue vnto his brother was also slaine of the Lord. Achan for the spoile of the excommunicate thing was commaunded euen by Gods owne mouth to bée stoned to death These promises and threatenings with their examples doe plainlie enough disproue and ouerthrowe the opinion of the Stoikes touching the end and ternie of life guided by destinie With these reasons accordeth the saieng of Iob which they wrest to the stablishing of their opinion For Iob speaketh vnder condition wherevpon it is manifest nothing can be proued And although one or other stand in it stoutlie that by the words of Iob there is a certeine end of life limitted set and appointed let him or them knowe that the saieng of Iob concerning the ende of life limitted set appointed is not to be referred vnto causes of destinie but to the obedience and disobedience of Gods commaundement Heerevnto also serueth the demaund touching the vanitie of Natiuitie-casters and Fortune-tellers that is to saie of them which by birthstarres that is by starres which arise at euerie ones comming into the world tell folkes fortunes their good lucke and their ill lucke And although it is to be graunted that
them vp in godlinesse but also to frame their manners behauiours diligentlie to the rule of godlinesse They therefore that thinke but so so of the studies endeuours of godlinesse themselues or cause others by their meanes to neglect passe little for instructing their children euen in their young years with all diligence in Christian religion let them sée to it what answere they will make vnto our Lord Iesus Christ who by the holie mouth of Saint Paule commendeth euen to children the studie and learning of the holie Scriptures Verses 5. 6. 7. 5 Seruants be obedient vnto them that are your maisters according to the flesh vvith feare trembling in singlenesse of your hearts as vnto Christ 6 Not vvith seruice to the eie as men pleasers but as the seruants of Christ doing the will of God from the heart 7 With good vvill seruing the Lord and not men Seruants obeie your maisters according to the flesh with feare and trembling in simplicitie of your heart as vnto Christ not seruing to the eie as pleasing men but as the seruants of Christ doing the will of God from the heart with good will seruing the Lord and not men AS the Apostle commended before vnto children and fathers of families duties answerable to their callings so héere he appointeth seruants their duties towards their maisters according to the flesh And although such kinde of seruice as was vsed in Saint Paules time among manie is seldome séene among vs yet notwithstanding this precept of Saint Paule belongeth to our men and maiden seruants But the circumstances of this precept are diligentlie to be considered For first of all he requireth at seruants hands Obedience with feare that is to saie an obedience ioined with a carefull reuerence Secondlie his will is that this obedience should procéed from Singlenesse of heart which kéepeth frowardnesse and hidden hatred out of possession For S. Paules meaning is that the heart should not disagrée from outward obedience Thirdlie he setteth downe the cause and the manner when he saith As vnto Christ For the Apostle in these words giueth vs this lesson that seruaunts should haue an eie in euerie thing which they are about to the will and commaundement of God As therfore seruants owe obedience to their masters for Gods commandement sake so they shall take héed that they do nothing for their bodilie maisters pleasure against the commandement of God Fourthlie because seruants are woont for the most part to serue to the eie and not to the minde therefore doth Saint Paule charge Christian seruants to doe their dueties with diligence in the presence of the Lord Absque 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is to saie without Eie-seruice and flattering fashion thinking heerevpon that the Lord requireth at their hands a seruice from the heart with a good minde and a good will Furthermore this place of the Apostle doth most plainlie disproue the errour of the Anabaptists Libertines who will haue forsooth among Christians a certeine barbarous brutish Anarchie that none maie obeie other but be all alike chéeke by choule checkmate For they define Christian libertie amisse in saieng that it is a kind of manumission or setting frée from all maner of seruice or bondage as well temporall as ecclesiasticall not knowing this that Christian libertie consisteth in the spirit and not in the flesh Againe this place both teacheth and also comforteth godlie seruants It teacheth them verilie that the state of life wherein they liue pleaseth God if they behaue themselues according to the rule set downe before them by Saint Paule It comforteth them also which are kept vnder with a seruice somewhat hard and streight whiles they learning this lesson of Saint Paule persuade themselues that they are not onelie subiect to the will of God but also take this for a sure ground that God counteth that done to himselfe which is done with singlenesse to their maisters after the flesh Let no seruant therefore neither hée nor shée shake off their yoke of seruice vnlesse it maie lawefullie bee brought to passe Verse 8. 8 And knovve yee that whatsoeuer good thing anie man doth that same shall he receiue of the Lord whether hee bee bond or free Knowing that euerie one what good thing soeuer hee doth shall receiue of the Lord whether he bee bonde or free SAint Paule addeth a confirmation or proofe taken from a well knowne speach vttered in Scripture For God beateth much vpon this promise euerie where in the Scriptures that he will remember our labour and the worke of our hands promising a large reward to all them that obeie his voice Seruants therefore ought to haue an eie to this promise in their labours and handie works making this full account that God is true iust in his promises and that the reward promised for their obedience is to be looked for from God But because the Papists abuse shamefullie these and such like saiengs concerning the rewards of good works to the ouerthrowing of Gods truth touching frée iustification therefore I will brieflie declare how these and such like saiengs are to be vnderstood according to the analogie proportion and rule of faith First of all we must knowe that these and such like generall promises are to bée applied vnto all men but not after one and the selfe same manner For there are two sorts of men according to whose diuersitie the application of the promise must be made For some are godlie that is to saie borne a new and the children of God Othersome are vngodlie not borne a new and the children of wrath If thou wilt applie the saiengs touching promises of rewards to the latter sort of men thou prouest nothing else thereby but that they remaine the children of wrath vnder wrath For they are able to doe nothing that can please God although their workes heare an outward shew of speciall holinesse For this Oracle of the holie Ghost abideth alwaies sure and stedfast Impossibile est placere Deo sine fide It is vnpossible to please God without faith So long therefore as men are voide of faith they are like rotten trées which can beare no fruit So that it maie be concluded héerevpon euen by most manifest and sound proofe that when God giueth the wicked the reward due to their works hell and damnation shall be their recompense But if thou wilt applie the promises of reward to the former sort of men to wit the children of God then must thou thinke vpon these points in thy mind orderlie First of all thou shalt build vpon this that the godlie are deliuered from the rigour of the lawe through Christ as S. Paule saith Christus redemit nos c. Christ hath redeemed vs from the cursse of the lawe beeing made a cursse for vs. The condemning sentence therefore of the lawe cannot hurt the children of God that is to
merits of men ouerthrowne and condemned For how can that be of merit which is of grace For that saieng of the holie Ghost standeth vnremouable Si ex gratia non ampliùs ex operibus alioqui gratia non est gratia c. If it be of grace it is no more of works or else were grace no more grace But if it be of works it is no more grace or else were worke no more worke The Apostle in this place doth so oppose and set grace and worke one against the other that both of them can by no meanes be attributed to one selfe same third thing neither yet the one ascribed to the other Moreouer this well wishing doth teach vs that we can obtaine no good thing at Gods hand but that which procéedeth from God by and through our Lorde Iesus Christ Saint Paule therefore sendeth vs to the Well head of all goodnesse and there withall requireth faith which is the bucket whereby wee drawe all goodnesse out of this Well head For as the foundation of this grace and peace is the good will of God and his fatherly loue in hauing compassion of man so man is the marke or ende wherevnto this foundation is referred but yet by faith For faith is the instrument whereby this grace and reconciliation offered vnto vs is receiued and possessed 3. Verse Blessed be God euen the father of our Lord Iesus Christ Blessed be God the Father of our Lord Iesus Christ THe apostle beginneth with thanksgiuing which tendeth héerevnto euen to admonish vs of our duetie For it is not conuenient that we should lightly passe ouer and let slip any grace of God without praising magnifieng his name for the same The word Blessing which Saint Paul vseth in this place hath not a simple signification but varieth in consideration of that wherevnto it is applied for God blesseth man man blesseth God and man blesseth man howbeit diuerse and differing waies When God is said to blesse man y e meaning is That God in speaking the word prospereth and dealeth well with him For the worde of God is his worke and what he saith is done Man is said to blesse God when with a true faith he praiseth glorifieth God for his benefits through Iesus Christ and that with the heart outward confession of the mouth That this is so it is euident bicause the Scripture vseth these wordes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 well wishing and blessing indifferently the one for the other Man is said to blesse man when he wisheth him prosperitie and praieth that all things may goe well with him Furthermore the priestlie blessing is not to be supposed the blessing of man onely but rather of God in which blessing the commaundement the promise is to be marked The commaundement is this Benedicetis c. Thus shall you blesse the children of Israel saith the Lord say vnto them The Lord blesse thee and keepe thee The Lord make his face shine vpon thee be mercifull vnto thee The Lord lift vp his countenaunce vpon thee and giue thee peace The promise is this Inuocabunt Sacerdotes c. The Priests shall put my name vpon the children of Israel and I will blesse them This promise is to be receiued by faith and it staieth vpon the merite of Christ in whome all the promises of God are yea and Amen 3. Verse Who hath blessed vs vvith all spirituall blessing in heauenly things in Christ VVhich hath blessed vs with all manner of spirituall blessing in heauenly things by Christ THis is the reason of his thanksgiuing wherein hee comprehendeth very great things in singular shortnes For first of all he setteth foorth the fountaine and Author of all blessing that is to say of all prosperitie namely God the Father who of his fatherly good will blesseth vs. Secondly he giueth vs a sight of the obiect to wit man vpon whom God hath powred his blessing most liberally Thirdly he declareth the peculiar blessing which is handled in this place to be spirituall grace whereby wée are adopted and made heires of euerlasting life Fourthly he sheweth that this peculiar and excellent blessing is not to be sought for in the worlde but in heauen and that it is begun first heere but there ended and made perfect Fiftly and lastly he addeth the matter of this spirituall blessing For Christ is the matter and merite of the same Marke how many and how heauenly things the Apostle knitteth vp in a very few words As the first and the second point teach vs that God is the Fountaine of all good so they beate downe and kéepe vnder all arrogancie and pride of man The third point teacheth vs that the benefits of the Gospel are spiritual The fourth sendeth vs to heauen by faith where the treasure of all blessing is laid vp in Christ The fift and last ouerthroweth mightily all merites of men For the merit of this heauenlie blessing is in none other but in Christ alone 4. Verse As he hath chosen vs in him before the foundation of the world that vve should be holie vvithout blame before him According as he hath chosen vs in him before the creation of the world that we should be Saints vnreproueable before him in loue THis is a reason of that which the Apostle said before For as in the last verse he set downe a reason why we are bound by dutie to extoll the goodnesse of God to wit because he hath most liberallie powred his spirituall blessing vpon vs whereby he hath blessed vs in Christ so héere is annered a reason of that reason by exposition Wherein as he comprehendeth the foundation and matter of that heauenlie grace or spirituall blessing so likewise he shutteth vp as it were in a verie briefe Aphorisme the time and last ende of the same to the intent that this mysterie might the more manifestlie appeare before our eies The foundation of our spirituall blessing or heauenlie grace or of our saluation the Apostle maketh Gods eternall election whereby he vouchsafed to choose such as should beléeue in him before the creation of the world The matter thereof is Christ For in him onelie heauenlie grace doth rest yea our life saluation is in him Héere we must take verie great héede that we separate not election from his proper matter For we must not dreame of anie election without Christ God hath not chosen vs simplie but in Christ that is to say as members of Christ knit by faith vnto Christ our head He saith that this election in Christ was therefore wrought before the world was made least the Ephesians should thinke that this Gospell or doctrine of obteining saluation by Christ was preached by Paule at happe hazard or aduentures as a doctrine but latelie hatcht but that they might rather know that it was the eternall counsell or purpose of God to giue saluation to all that beléeue in Christ The last ende
grace or else were worke no more worke How often soeuer therefore our saluation is said to be either the gift of God or to be of grace or to be obteined by faith or to be ours without works all manner of merit in man touching the worke of our saluation is tript and throwne vnder foote Now why saluation is not of works he sheweth a reason in these words Least anie man should boast Herto serueth that saieng also Vbi est gloriatio c. Where is then the reioising It is excluded By what lawe Of workes Naie But by the law of faith For that which is obtained by faith is altogether of frée gift therfore it excludeth all reioising or boasting contrariwise whatsoeuer wée get by our owne workes and trauell that is matter to vs of boasting Furthermore bicause the fleshlie minded hearing this benefit of saluation to be ours by frée gift and without workes or merits that is to saie without the desart of workes snatch at it and therevpon take full libertie to sinne the Apostle méeteth them in the mouth and laieth against them the verie next or néerest end of saluation which he did beate vpon in the first Chapter namelie our sanctification For we are his workmanship created in Christ Iesus vnto good workes that we should walke in them The word For is oftentimes so taken in an obiection that it séemeth to carrie a reason or cause of a thing with it But yet notwithstanding it doth not render a reason or cause of the former speach but rather giueth a priuie aunswere to the aduersaries obiection For when Saint Paule saith that we haue saluation without workes one or other maie thus obiect and saie If we obtaine saluation without workes then what néed we doe good workes The Apostle aunswereth that it followeth not For we are created in Christ vnto good workes And thus the word For conteineth a reason to reproue the replie of the aduersaries whose obiection the Apostle aunswereth in this place The obseruation of the vse of this word For is profitable that we may knowe and vnderstand whereto the same serueth Thus farre touching the meaning of this Aphorisme Now let vs to the specialities of the same in due order The first The frée goodnesse of God is the onelie cause of our saluation The second By faith alone we are made partakers of saluation freelie giuen The third Mans workes are neither the causes nor the merites nor part of our saluation The fourth Good workes are ioined with faith as a necessarie and vnseparable accident The fift All mans reioising or boasting in the worke of saluation is excluded The sixt Regeneration or new birth in Christ is the cause of good works These sixe specialties are in the words of this short péece of doctrine which containe the principall and chiefe grounds of Christian Religion confute manie foule and grosse errours For first of all they are confuted héere which will haue saluation to stand vpon faith and works together as vpon the parts thereof But Saint Paule in this place doth manifestlie exclude works and setteth downe faith not as a part or as a cause of saluation but as an instrument only Secondlie they are also confuted by this saieng of S. Paule who whiles they graunt with vs that men are iustified by faith alone exclude works not onelie as causes and merits but also as necessarie consequents as though good works were not necessarilie required in such as are iustified and haue obtained saluation by frée gift Against whom S. Paule in this place doth plainlie reason requiring Workes as a necessarie consequent of saluation and as a necessarie and vnseparable accident of regeneration Workes therefore as S. Barnard saith are not the cause of reigning but a waie to reigne not the cause of our comming to Gods kingdome but a waie thervnto Furthermore by this saieng of S. Paule are ouerthrowen all preparing workes as they terme them to iustification For if our works were required as preparatiues then would not S. Paule haue spoken thus Absque operibus Without works Let vs therefore beare awaie hold fast this speach of y e Apostle wherby we are instructed in our saluation armed against the errours both of the Papists and the Pharisies besides that wée are warned what our dutie is which haue obtained saluation fréelie through Christ Verses 11. 12. 13. 11 Wherefore remember that ye being in time past Gentiles in the flesh called vncircumcision of them which are called circumcision in the flesh made vvith hands 12. That ye vvere I saie at that time vvithout Christ and vvere aliants from the CoÌ„monvvealth of Israel and vvere straungers from the couenants of promise had no hope vvere vvithout God in the vvorld 13 But novv in Christ Iesus ye vvhich once vvere farre off are novv made neere by the bloud of Christ VVherefore bee yee mindfull that yee were Gentiles in the flesh which were called vncircumcision of them that are called circumcision in the flesh made with hands bicause at that time yee were without Christ aliens or foreners from the Commonwealth of Israel and straungers of the testaments of promise hauing no hope and without God in the world But now in Christ Iesu ye which sometime were farre off are made nigh in the bloud of Christ THis is an other part of the comparison to wit of the state of the Gentiles before grace and vnder grace which part of the comparison doth not in verie deed but after a certaine manner onelie differ from the former which manner standeth vpon circumstances Nowe the Apostle saith that the Gentiles did differ from the people of God in two circumstances first in the signe secondlie in grace In the signe bicause that as the Gentiles were vncircumcised in witnesse of their vncleannesse so the Iewes had the circumcision of promise In grace bicause that as the Gentiles were Without Christ who is the onelie waie of saluation Out of the Common-wealth of Israel that is to saie not of Gods people Straungers from the couenants of promise that is to saie without the witnesses and testaments wherby God bound himselfe to his people Without hope and without God that is to saie men liuing in the world vtterlie voide of Gods feare seruice so the Iewes had all these things of grace For they had the promise of the Messias they were in the Commonweath of Israel they were heires of the couenants of promise they had the hope of saluation and they knewe God To this he addeth an Antithesis or opposition teaching that the Gentiles are now reconciled vnto God by the bloud of Christ receiued into the Commonwealth and houshold of God through the same Iesus Christ Yee saith the Apostle which once were farre off namelie from grace are now made neere to wit by the meanes of Christs bloud All these things serue to this ende that he might beate downe the pride â—igh mindednesse of the
concerning the obteining of saluation fréelie giuen by me whom God hath called to be your Apostle I would not wish you to plaie the slow-backes or to growe out of heart for the afflictions and crosses sake which I suffer and am pressed downe withall To this proposition he addeth two reasons the first from the cause efficient the second from the end of persecution and the fruite of constancie For your sakes saith the Apostle that is to saie For this cause haue the spitefull Iewes deliuered me vp prisoner into the hands of the Romans because I haue preached the Gospell vnto you therfore I lie bound in prison not for anie déede that I haue committed like an offender but for faithfullie discharging my dutie and office whereto God hath appointed me Afterwards in saieng Which is your glorie he noteth that the ende of his persecution is not the shame of the Ephesians but rather their glorie sithence they maie see themselues embracers of such a doctrine as for the truth and excellencie whereof their teacher is not afeard to suffer euen extreame troubles Wherefore it is meete that they also be constant to mainteine this doctrine and valiant likewise against the sharpe stormes of afflictions Hetherto we haue declared the Apostles meaning now let vs gather a fewe specialties to serue our owne vse The first The godlie knowing the worthinesse and excellencie of the Gospell shall take héede that they suffer not themselues to be pulled from the same either with smooth flatterings and alluring meanes or with bitter threats and sharpe persecutions The second The godlie shall take héede that they be not deceiued with the iudgement and custome of the world For the world is woont to set light by those things which men of authoritie make no accompt of Againe which waie soeuer Fortune turneth her selfe that waie will the fauour and estimation of men be sure to bend For present prosperitie Oh that is welcome to all This errour of the world being verie great as it is dangerous so it must be auoided of the godlie For godlinesse must not be iudged by the outward appearaunce but the nature and qualitie of the thing is rather to be looked into and a deliueraunce patientlie to be waited vpon according to the vndeceiuable promise of God The third Let the ministers of the Gospell learne by the example of Saint Paule a godlie and holie carefulnesse for their flocke that it maie be kept and continued in sinceritie of doctrine For it is not inough to haue taught aright vnlesse thou also take héede with all thine endeuour that the purenesse of doctrine be not by anie kinde of occasion poisoned or infected The fourth The constancie of the ministers of the word in bearing the crosse maketh the Gospell more honourable it is confirmed with the bloud of the Saints as it were with a certeine seale or signet The fift A consolation against the offense of the crosse wherein this is to be learned and borne awaie that the crosse of the godlie is not shamefull before God but rather glorious and then chiefelie when anie one suffereth for the confession of true doctrine As Saint Peter also teacheth who saith that to suffer for Christs sake is the great glorie of Christians For the counsell and purpose of God in this point is to be considered whose pleasure it is to make them like to his sonne in this world whom he determined with himselfe long since to glorifie with him The sixt Héerehence let the ministers of the Gospell peculiarlie learne not onelie when they are well and all things safe stoutlie to doe their dutie and to followe their office manfullie but also to shewe themselues valiant hearted noble Champions yea euen then when the burthen of the Crosse doth bow them euen till they bend vnder it A small matter for vs saith he which are in health to giue good counsell to the sicke A small matter constantlie to teach the Gospell when all things are in safetie when there is no shewe of danger toward But this is the propertie of a right noble heart in the middest of afflictions in the middest of the flaming fire as Saint Paule and other Saints haue done couragiouslie to comfort such as neuer yet tasted the Crosse against sharpe showres and tempests of tribulations to come Verses 14 15. 16. 17. 18. 19. 14 For this cause I bovv my knees vnto the Father of our Lord Iesus Christ 15 Of whom is named the vvhole familie in heauen in earth 16 That he might graunt you according to the riches of his glorie that ye maie be strengthened by his spirit in the inner man 17 That Christ maie dvvell in your hearts by faith that ye being rooted and grounded in loue 18 Maie be able to comprehend with all Saints vvhat is the breadth and length and depth and height 19 And to knovve the loue of Christ vvhich passeth knowledge that ye maie be filled vvith all fulnesse of God For this thing sake I bow my knees vnto the Father of our Lord Iesus Christ of whom all Fatherhood is named in Heauen and in earth that he would giue you according to the riches of his glorie to be strengthened with power by his spirit in the inner man that Christ may dwell in your hearts by faith that ye might be rooted and grounded in loue and maie be able to comprehend with all Saints what is the breadth length and depth and height and to knowe the loue of Christ which passeth or is aboue knowledge that ye might be filled with all fulnesse of God THis is the third part of this Chapter conteining a testimonie or witnesse-bearing of Saint Paules praier for the Ephesians which praier hath thrée circumstaunces the first whereof is concerning God whom Saint Paule doth call vpon who is the Father of our Lord Iesus Christ The second conteineth a reason why God alone should be called vpon to wit because vpon him alone all fatherlie rule gouernment doth depend both in heauen and also in earth The word Fatherhood is héere taken for fatherlie rule gouernment Now seing he alone is to be called vpon in whose power the ordering of all things is it followeth that the Father of our Lord Iesus Christ alone must be called vpon But yet this speach doth not exclude the Sonne and the holie Ghost because there is one diuine essence or béeing power and glorie of the Father the Sonne and the holie Ghost The third circumstance conteineth a rehearsall of those things which the Apostle wisheth to the Ephesians to wit that in the partaking and possessing of heauenlie things they might be verie rich and plentifull But the Apostle doth first make his rehearsall and afterwards in the end compriseth all things in generall But because in this point of doctrine there is much to be marked I will laie it downe in partes to the end that euerie thing maie the plainlier be considered and the more easilie
Sathans net and so either to blaspheme and slaunder the word of God through the lewde behauiours and beastlie maners of such as will be counted iollie fellowes in the Church of God or else to be allured by example to folowe their filthie fashions which is done too soone God wot where no héed is taken For men do much sooner followe the vice of one than the vertue of manie Now the reason whie S. Paule would not haue these vices named standeth vpon disagréements Christians must be holie Ergo they shall not meddle with any thing that is beastlie and abhominable Verse 4. 4 Neither filthinesse neither foolish talking neither ieasting which are things not comlie but rather giuing of thanks And filthinesse and foolish talking and ribauldrie or beastlie and vnhonest ieasting which become not but rather thankesgiuing YEt againe the Apostle ioineth thrée vices together which doe likewise fall at defiaunce and open fight with the following of God true holinesse against which thrée vices he setteth the vertue 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Thankesgiuing a vertue in déed which doth not onelie signifie a praier wherein we giue God glorie thanks praise but also language or speach seasoned with comlinesse swéetnes For God loueth not that Stoicall sowrenes glummie countenance whereby men are made afraid to be consant with vs but as his will is to haue vs gentle and swéet in our life and conuersation one towardes an other so he requireth communication seasoned with godlie swéetnesse Furthermore where the Apostle interlaceth this Which are things not comelie it is an argument drawne from disagréements For all manner of filthinesse ribauldrie and dishonest ieasting either in behauiour or in talke is vtterlie at daggers drawing with the dutie of a Christian Verse 5. 5 For this ye knovve that no vvhooremonger neither vncleane person nor couetous person vvhich is an idolater hath anie inheritaunce in the kingdome of Christ and of God For this you knowe that no whooremonger or vncleane or couetous person or which is an image worshipper or idolater shall obtaine anie inheritaunce in the kingdome of Christ and of God THe Apostle addeth vnto the wordes going before a verie heauie threatening or a reason drawne from the punishment which hangeth ouer the heades of Whooremongers vncleane and couetous persons to wit that they are shut out from the inheritance of Christ and of God And no meruell for wot you what a iustifieng faith can by no meanes stand or agrée with these plagues Neuerthelesse hope of pardon and forgiuenesse is not denied or withheld from the offender by this threatening but the punishment due by desert to such fowle sinnes is onelie signified that the filthinesse of sinne béeing once knowne and the greatnesse of our guiltinesse therein vnderstoode by the punishments we might fall to repentance and defie all such filthinesse For the rule of the Prophet concerning the repentant as it is alwaies so is it now to be laid fast hold vppon Cùm recesserit c. When the wicked shall turne from his sinne and doe that which is lawfull and right he shall surelie liue and not die Againe Nolo mortem c. I desire not the death of the wicked but that the wicked turne from his waie and liue But speciall héede must be taken that we abuse not this rule to the dishonour of God and our owne destruction Let vs therfore beware that we runne not with full raine into a lewde custome of sinning least God giue vs ouer into a reprobate minde and wée become carelesse of our wicked déedes minding nothing lesse than to bee sorrie for them For if we set at naught the outcries of the holie Ghost ringing in our eares by the preaching of the Gospell calling vs to repentance it is to be feared that we shall be quite cast awaie by Gods iust iudgement and counted dead creatures and damned soules ordeined to eternall torments before God Which punishment doubtlesse is most worthie that God therewith should take vengeance vpon the malapert vntowardnesse sawcinesse and péeuishnesse of men Verses 6. 7. 6 Let no man deceiue you vvith vaine words for for such things commeth the vvrath of God vpon the children of disobedience 7 Be not therefore companions vvith them Let no man deceiue you with vaine speches For by such things commeth the wrath of God vpon the children of disobedience Bee yee not therefore made partakers with them IN these words the Apostle vseth the figure Prolepsis which in English maie be called a Presumption whereby he catcheth their obiection excuse by the head which diminish and lessen the sinnes aboue rehearsed saieng that they are but escapes and defaults following mans frailtie weaknesse and that God is not so cruell a tyrant that for such offenses he will quite cast men awaie Moreouer that there were diuerse yea euen of the most holie Fathers in all ages and times which fell in the like againe that grace so aboundeth as it swalloweth vp the sinnes of the whole world and finallie that it is inough if a man be brought to the repentaunce of his sinnes committed when he is going out of this world and giuing vp the ghost With these and such like reasons manie doe miserablie deserue themselues vntill they tumble downe headlong into euerlasting destruction But yet our Apostle doth admonish the godlie in this place that they suffer not themselues to be deceiued insnared and tangled with Vaine words whereby as with a hooke Sathan draweth them into hell There is no poison more dangerous than are those excuses delaies which kéepe embolden harden vs in our sinnes For whosoeuer listeneth vnto such Vaine words is in liking with them saie what ye will he is vtterlie voide of the feare of God For this is proper to the feare of God as the sonne of Syrach saith euen to driue out and chase awaie sinne I saie therefore that we must flee from the spéeches of such heathenish vnholie men not as from the swéete and entising songs of Syrens but as from the deadlie stings and wounds of Sathan For these men turne the iudgement of God and the rebuking of sinnes into toies and merriments Let vs rather be moued with the examples of the whole world which for such sinnes sake felt the heauie wrath of God that is to saie the vengeance of God falling vpon The children of disobedience that is to saie vpon stubburne and wilfull men The floud is a witnesse héereof the burning vp of Sodom maketh it a cléere case verie manie ouerthrows and horrible changes of diuerse kingdomes Commonwelths and honourable houses auouch it for a truth And that it is no lie the torments of the wicked wherwith God will punish their stifneckednesse and neglect of dutie shall bée a sufficent triall Let vs therfore obeie the holie spirit exhorting commanding vs That we should not be companions with them let vs earnestlie in time fall to repentance of
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
saie the beléeuers Secondlie thou shalt consider that the beléeuer maie please God by faith and maie be an heire of euerlasting life Thirdlie thou shalt persuade thy selfe that God doth not onelie require new obedience at the hands of the beléeuer but also promiseth a reward howbeit not of dutie for the worthinesse of the worke but of his méere grace for his fatherlie promise sake Fourthlie thou shalt make this reckoning that works done by faith are witnesses of faith and the effects of faith most assured signes of their proper cause Héerevpon God is said to paie euerie man his reward according to his workes because works are true euidences of faith and the feare of the Lord. This solution or answere maie trimlie be made plainer by a comparison betwéene the heauenlie Father and an earthlie Father For as an earthlie Father doth promise vnto his children sometime a large inheritaunce sometime a rich reward c. as the wages or reward for their worke if they shew themselues dutifull and obedient although they were not heires before by nature euen so God the heauenlie Father promiseth to his children whom he loueth in Christ euerlasting life as the reward for their obedience shewed by faith The promises of reward being thus applied stirre vp in the godlie an endeuour to obeie besides that they make nothing at all for proofe of the Papists wicked doctrine Verse 9. 9 And ye maisters doe the same things vnto them putting avvaie threatenings knowe that euen your maister is in heauen neither is there respect of person with him And ye maisters doe ye the same things towards them letting goe threatenings knowing that euen your maister also is in heauen and there is not anie respect of person with him THis is the last exhortation touching the seuerall duties of one to an other in their calling and it answereth that which went next before The Apostle requireth two things of maisters The first is To do the same things vnto them to wit vnto their seruants that they kéeping the right rule of proportion maie shew to their seruants good will againe for their seruice For the Apostle doth not require in maisters such and the like labours such and the like diligence such and the like submission as he requireth in seruants but a dutie answerable to their place and person Let the seruant therefore labour faithfullie and let the maister againe on the other side make much of his seruant giue him his wages for his worke sée that hée lacke nothing that is necessarie all this must be done In Domino In the Lord. For this is the meaning of the Apostle when he saith 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The same things to the intent that a iust proportion of duetie might bée kept betwéene the maister and the seruant The second thing which the Apostle requireth of maisters is To put awaie threatning By which word of Threatning he meaneth all manner of hard handling towardes their seruants To this exhortation he addeth a reason drawne from like matters and saith And knowe that euen your maister also is in heauen As if he should saie There is no cause whie ye shuld ouercrowe your seruants think your selues iollie fellowes in respect of them for your maistership sake no no. For euen ye your selues haue a maister also in heauen who can be with you to bring notwithstanding your maistership or the pouertie of your seruants which are not things that he is lead by For there is no respect of person with him as there is with wicked and vniust iudges but according to the truth vprightnesse of the cause so he frameth his iudgement For the Lord saith S. Ambrose is a righteous iudge looking vpon the cause and not eieng the person The word Person in this place doeth not signifie the substance but the qualitie that is to saie whatsoeuer is regarded in iudgement besides the trueth of the cause These wordes therefore Of respect of persons ought not to be wrested to a contrarie meaning For there is in them a comparison betwéene God and men Men for the most part giue iudgement after the things which they sée with their eies and which outwardlie appeare they are moued with linage or birth with riches with kinred and with friendshippe againe sometimes with hatred with loue and other affections whereby it commeth to passe that they ouerslipping the trueth and equitie of the cause giue wrong iudgement As for God whose iudgement is right and according to truth he chaungeth not his righteous iudgement for the maisters sake not yet for the seruaunts sake but he iudgeth according to the truth of the cause not hauing anie regard to this or that person For hée followeth without stint incessantlie this vnremoueable rule of iustice For he receiueth the repentant into fauor as for the vnrepentant and stubborne he cannot awaie with them they are outlawes Héerehence all godlie maisters haue to learne to humble themselues before God who is their maister as well as their seruants maister and let them be mindfull by his example not to set their seruants at naught because of their outward person that is to saie their vile base estate but rather to make more account of them And whie For although the condition of seruaunts differ from that of maisters héere on earth yet notwithstanding they haue all one maister in heauen whome both of them ought to serue and obeie as fellowe-seruaunts Verses 10. 11. 10 Finallie my brethren bee strong in the Lord and in the povver of his might 11 Put on the vvhole armour of God that yee maie be able to stand against the assaults of the diuell Touching that which remaineth my brethren be yee strong in the Lord and in the power of his might put yee on the whole armour of God that yee maie be able to stand against the snares of the diuell THE Apostle returneth to a generall exhortation where after the doctrine of grace after exhortations to vertues worthie of the Gospell after peculiar duties belonging to certeine seuerall degrées of men he calleth vpon all the godlie vnder the name of the Ephesians and exhorteth them to be strong in minde taking vnto them such armour as maie withstand the snares of the diuell a verie mightie enimie doubtlesse if we shall looke vpon his manifolde assaultes his subtile vnderminings his sundrie waies of laieng in waite and our owne strength which is but weaknesse howbeit a discomfited enimie and not able to resist if we beholde him in whome resteth our whole power and valiantnesse For when we leane vpon him with a steddie and sure confidence it commeth to passe that the Diuell be he neuer so big suffereth shipwracke himselfe though he stirreth vp tempests and raiseth stormes to sinke the seruants of God In the Apostles words the manner of exhortation is to be marked He saith thus Be strong in the Lord in the power of his might First there is signified vnto to
contrarie and vnnaturall meaning but also by making lawes that it should not be set forth in a common and knowne tongue for the behoofe of Gods Church that euerie one might read and vnderstand it Verse 18. 18 And praie alvvaies vvith all manner praier and supplication in the spirit and vvatch therevnto vvith all perseuerance and supplication for all Saints and for me Praieng alwaies in spirit with all manner of praier and supplication and watching to this end with all continuance or instance and supplication for all Saints and for me THe Apostle hauing furnished the Christian souldier with double armour bringeth him vnto his Captaine to march stoutlie and manfullie vnder his banner and if the skirmish bée too daungerous to flie for succour vnto his Captaine least he be ouertroden of his mightie and strong enimie For by praier we come to Christ our Captaine prouided alwaies that this praier be not a babbling with the lips but a lifting vp of the heart in faith vnto God ioined with a deuout sound of the mouth all béeing done with a sure trâ—â—â— and confidence in Christ our mediatour Now what it is to praie in spirit Saint Ambrose sheweth by a verie trimme antithesis or opposition in these words Hoc est ergo c. This is therefore to praie alwaies in spirit euen to make our praiers vnto God with a cleane conscience and an vpright faith For hee praieth in the flesh which praieth with a defiled mind Thus farre hée As for that which is added to wit For all Saints for me it serueth to this end that the endeuour of succouring and assisting one an other in this spirituall warfare might bée commended vnto vs. For we ought to vse these two weapons namelie The sword of the spirit and Praier not onelie in defence of our selues but also for the helping and aiding of others speciallie when we sée them in danger And although we must praie for all men yet notwithstanding we must haue principall care and regard to the Saints that is to saie to them that are ioined with vs by faith and loue béeing in déede members of one and the same mysticall bodie as well as we Touching the words of the Apostle last set downe And for me they put the godlie in minde of their duetie which is to praie continuallie for the ministers of Gods word and for the preseruation and maintenance of their ministerie Verses 19. 20. 19 That vtterance maie bee giuen vnto me that I maie open my mouth boldlie to publish the secret of the Gospell 20 Whereof I am the Ambassadour in bonds that therein I maie speake boldlie as I ought to speake That speech maie be giuen me in the opening of my mouth with boldnesse that I maie vtter or declare the mysterie of the Gospell whereof I beare ambassage in chaines that I maie behaue my selfe boldlie therein a sit becommeth me to speake THe causes whie Saint Paule desireth the Ephesians to praie for him are set downe they are thrée in number The first That he might open his mouth boldlie that is to saie that a constant mind might be giuen vnto him whereby to confesse and professe the doctrine of the Gospell without feare before the whole world For he calleth the opening of the mouth a frée confession of doctrine simple plaine cléere without dissembling counterfeiting and cauilling without feare and doubting to displease which often times doth so shut vp and make fast the mouthes of a great manie as they remember not that it is the ambassage of Christ Iesus which they haue in charge Héere all the godlie and speciallie the ministers of Gods word are admonished what boldnesse of confession ought to be in them to wit that no feare no heauinesse no threatenings no torments make them giue ouer but that they maie teach and preach the Gospell with a courage The second cause is That I should publish the secret of the Gospell For this is peculiar to Paule and the ministers of the word that by preaching euen with their owne voice they should publish the secret of the Gospell This place therefore is at defiance with the Anabaptists who coutemning the worde vttered by voice looke for reuelatious visions inspirations and I wot not what But what is that which is added Ephe. 4. 17. 18. 2. Cor. 7. 10. Psa 119. 9. Psa 119. 24. Psa 119. 127. Psa 119. 162. Psa 119. 72. M. Philip Melancthon commended Phi. 2. 29. Acts. 18. 3 20. 34 2. Cor. 11. 22. 23. 24 c. 1. Thes 2. 9. 10. Tit. 1. 5. Psal 127. 1. Mat. 25. 14 c. Mat. 6. 1. 2 2. Cor. 11. 23. 24. 25. 26. 27. 28. Rom. 1. 16 Rom. 11. 6 Num. 6. 23 Col. 1. 13. Heb. 3. 6. 1. Tim. 2. 15. 2. Cor. 5. 3. Ioh. 3. 18. Luke 13. 5 Ioh. 15. 7. 1. Tim. 1. 15. 1. Tim. 2. 3 4. 5. 6. Matth. 9. 13. 2. Pet. 3. 9 Rom. 10. 11. 12. Tit. 2. 11. 12. 13. Ioh. 1. 12. 1. Cor. 1. 31 Luke 1. 14 Math. 3. 4 17. 17. 5 Philip. 1. 9. Gal. 1. 8. Rom. 16 25. 26. 1. Tim. 2. 4. Gen. 49. 1â— Dan. 9. 24 Gal. 4. 4. 5 Psal 5 4. Marke 16. 15. 1. Tim. 2. 5 Math. 7. 7 16. Mark 11. 24. Luke 11. 9. Iohn 14. 13 15. 7. 16. 24. Iohn 20. 17. Phi. 2. 7. 8. 2. Cor. 1. 3. 2. Cor. 1. 3. Psal 88. 1. 2. Cor. 13. 11. Psal 17. 1 Psal 43. 2 Psal 118. 14. Gal. 5. 5. Ioh. 19. 33 Iohn 20. 1. 2. c. Mat. 20. 28. Mark 10. 45. Luke 22. 27. Acts. 20. 28. Gen. 3. 15. 1. Ioh. 3. 8 1. Cor. 15. 17. Dan. 9. 24 Rom. 4. 25 Dan. 9. 24 Ioh. 16. 7 Rom. 8. 15 Gal. 4. 6. 1. Pet. 3. 16 21 Rom. 6. 4. 1. Cor. 15. 20. 21. 22 2. Tim. 2. 8. 1. Pet. 1. 3 Ioh. 10. 17. Rom. 6. 4. 6 c. Acts. 1. 9. Matth. 28. 20. Psa 68. 18 Heb. 1. 14. Rom. 14. 11. Phil. 2. 10. Col. 1. 7. 4. 7. 9. Phil. 2. 25. 3. Ioh. 1. 2. 1. Cor. 12. 12. 13. Gal. 3. 16. Gal. 3. 28. Ephes 3. 6. Gal. 2. 20. Actes 9. 4. Phil. 3. 21. Ephe. 1. 4. Ephe. 1. 5. Ephe. 1. 6. 7. Ephe. 1. 9. 10. Ephe. 1. 11. 12. Ephe. 1. 13 14. Rom. 9. 30 31. 32. Rom. 10. 2 c. Coloss 1. 23. Heb. 3. 6. 1. Tim. 2. 15. 1. Cor. 9. 16. 1. Cor. 9. 27. Iere. 18. 8. 10. What Predestination is Ephe. 1. 5. Ephe. 1. 11 Iohn 3. 16 1. Ioh. 4. 9 Rom. 5. 8. Mat. 17. 5 Iohn 1. 29 36. Math. 18. 11. 1. Cor. 15. 22. 1. Ioh. 3. 8. 1. Tim. 1. 15. Math. 20. 16 22. 14. Iohn 6. 40 Mat. 18. 14. 1. Tim. 2. 4 2. Pet. 3. 9. Ezek. 18. 23. 32. Esai 28. 16 Ioel. 2. 32. Actes 2. 21 Rom. 10. 11. 12. Rom. 9. 33 Rom. 9. 16 Mark 9. 23 Rom. 4. 12 Gal. 3. 7. Psa 31. 23 Tvvo