verse of the fourth Chapter For as the Apostle did there take an argument or reason of mutuall goodwill and forgiuing one another euen from the example of our heauenlie Father euen so héere in the beginning of this fift Chapter he fetteth downe another example of the same Father generallie to be folowed of all he maketh a certeine souereigne or principall ground of the specialties following To this example he addeth an exhortation to mutuall loue taking his reason from the example of Christ from whence I meane from the example of the Father and of Christ he is carried againe to the specialties compared by setting contraries against contraries and he reckoneth vp diuers duties of Christians not a fewe interlacing reasons drawne from the diuersitie of our estate being of two sorts namelie before the light of Christ was knowne and vnder grace Lastlie he entereth againe into a generall exhortation concerning mutuall submission or dutifulnesse which he diuideth streight-waies into more specialties handeleth two of them at large in this Chapter The first whereof is touching the submission which women ought of dutie to shew and perfourme to their husbands The second concerning the dutie of husbands that they shuld loue their wiues euen as Christ loueth his Church THE EXPOSITION OF THE FIFT Chapter with the obseruation of the doctrines therein conteined Verses 1. 2. 1 Be ye therefore follovvers of God as deere children 2 And vvalke in loue euen as Christ hath loued vs hath giuen himselfe for vs to be an offering and a sacrifice of a sweete smelling sauour to God Be ye therefore followers of God as beloued children and walke in loue euen as Christ loued vs and gaue himselfe for vs an oblation and sacrifice of a good sweete sauour vnto God THe example of God set downe in the end of the fourth Chapter in speciall I applie in generall to wit that in all our actions and doings yea in the whole course of our life we should be Followers of God as deere children This Following consisteth in true holinesse wherby the spirit is kept pure and perfect and the soule and bodie with out complaint that is to saie it is framed to the rule of Gods will declared in his Lawe Hereto serueth the saieng of the Apostle Ipse Deus pacis c. The verie God of peace sanctifie you throughout that your whole spirit and soule and bodie maie be kept blamelesse vnto the comming of our Lord Iesus Christ This is the Following which God requireth when he saith Sancti estote c. Be ye holie because I the Lord am holie and haue separated you from other people that ye should be holie After the same manner also Christ setteth before vs the example of his Father to bée followed saieng Estote vos perfecti c. Be yee perfect euen as your Father which is in heauen is perfect The Lord in this place requireth not an equall perfectnesse but a like perfectnesse according to the measure which is in vs till we are come to true perfectnesse in déed which is signified by this word Following This place is diligentlie to be marked For it teacheth that whosoeuer will be in the number of Gods children they must followe the example of their heauenlie Father in all holinesse and purenesse They that neglect this and doe it not wrongfullie take vnto themselues the name of children seeing they are rather bastards than lawfullie begotten Héerevnto he addeth the example of the Sonne whereby hée exhorteth vs to loue one an other And that this present example might haue the more weight he sheweth brieflie from the effect how the loue of the Sonne of God is towards vs to wit Bicause hee hath giuen himselfe to be an offering a sacrifice vnto God for vs that is to saie a slaine sacrifice whereby satisfaction was made to God for our sinnes Hauing a sweet smelling sauour that is with which onelie sacrifice God was delighted and well pleased Now there is to be marked in this place a double figure First 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 For the Apostle in this place after the example of Moses putteth vpon God the person of a man that he might frame himselfe to our capacitie knowledge For thus speaketh Moses Oderatus est odorem suauitatis The Lord smelt a sauour of sweetnesse Secondlie Metalepsis a figure in great vse with the Hebricians For by the swéete smelling sauour is vnderstoode a sacrifice acceptable pleasing vnto God The Author of the Epistle to the Hebrewes vsing a proper speach whereby he expounding the phrase of Moses saith Talibus hostijs c. With such sacrifices 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 God is onelie delighted or well pleased This Argument of Christs loue towards vs conteineth in it thrée things The first is that the death of Christ is the onelie price of our redemption The second that God performed all these things vnderserued on our part of his méere goodnesse and loue The third that the thinking vpon this excéeding great loue of Christ ought right-well to put vs in minde of louing one an other Wherefore if we will be partakers of Christ let vs endeuour our selues to loue one an other speciallie séeing he himselfe said thus In hoc cognoscent homines c. By 〈◊〉 shall all men knowe that ye are my disciples if ye haue loue one to an other as I haue loued you Verse 3. 3 But fornication and all vncleannesse or couetousnesse let it not bee once named among you as it becommeth Saints But as for fornication and all vncleannesse or couetousnesse let it not be once named among you as it becommeth Saints THe Apostle beginneth to reckon vp such sinnes as fight with the true following of God our heauenlie Father to wit with holinesse which God will haue to be the beautie and ornament of his children and he setteth downe thrée namelie Fornication that is to saie a wandering fleshlie lust Vncleannesse that is to saie all kinde of concupiscence wherewith the soule and the bodie is defiled And couetousnesse which quencheth and putteth out quite all hope trust in God and nourisheth vp a wicked confidence in monie as in an idole The Apostles minde and will is to haue these vices so wéeded vp that they should not be once named among Christians much lesse vsed S. Paule seemeth to haue had ancie vnto that place in Deuteronomie where it is said Non sit meretrix c. There shall be no whore of the daughters of Israel neither shall there be a whoore-keeper of the sonnes of Israel But alas the wounds of the Church are iustlie to be lamented For these most filthie noisome plagues are not onelie wantonlie named but also lawleslie committed yea euen of such as brag and boast that they execute the iudgement of God But it is the duetie of the godlie to take héede least with the multitude of sinners and their horrible offenses they fall into
man so he requireth diligent trauell and earnest labour of euerie man in his vocation and calling as a member of the new man He addeth the ende of this precept namelie That euerie one maie haue to giue vnto him that needeth to wit vnto them which either by sicknesse or olde age being-hindered are not able to get their liuing with their hands This place is to be marked against théeues and pilferers which liuing idelie deuoure the fruits of other mens labours Verses 29. 30. 29 Let no corrupt communication proceede out of your mouthes but that vvhich is good to the vse of edifieng that it maie minister grace vnto the hearers 30 And grieue not the holie spirit of God by vvhom ye are sealed vnto the daie of redemption Let no filthy speach come out of your mouthes but if anie doe let it be good edifieng when neede is that it maie giue grace to the hearers and grieue ye not the holie spirit of God by whom ye are sealed vnto the daie of redemption AS he exhorteth vs to cut off filthie speaking and ribauldrie being one of the nastiest and fowlest members of the olde man so he giueth vs counsell to vse good and honest talke as necessarie for edification béeing a member of the new man that in so doing it might Minister grace that is to saie might turne to the profit and commoditie of the hearers For vnder this word Grace anie kinde of commoditie and profite whatsoeuer is in this place to be vnderstood Furthermore to his exhortation he ioineth a substantiall reason saieng And grieue not the holie spirit of God to wit with your filthie talke Now there is héere to be marked a double figure The first is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 whereby the affections and properties of man are applied vnto God The second is Metonymia For To grieue the spirit is to offend the spirit yea in such sort to moue him that he forsaketh man vtterlie in whom he tooke vp as it were his Inne For as a guest béeing thrust out of his Inne by violence feeleth himselfe therewith greatlie grieued euen so the holie spirit is said to be grieued when he forsaketh the heart of man wherein he lodged before by faith séeing manie a fowle sinne harboured in the same This exhortation of Saint Paule if it take place among them which professe the name of Christians there would be fewer offenses giuen by their life and greater quietnesse among men But lewd custome mens maliciousnesse the diuels temptations and the wickednesse of the flesh pull on the most part of men the more pitie to the contrarie and that not without great offense to the Church and the vndoubted destruction of manie The weapons therefore wherewith we must fight against this auncient lewd custome against mens maliciousnesse against the diuels temptations and against the wickednesse of the flesh are faith and praier That which the Apostle addeth By whom ye are sealed vnto the daie of redemption hath excéeding great weight in it to exhort For the holie spirit is an assured seale and a certeine marke whereby the godlie and elect are discerned from the wicked and reprobate euen till the daie of iudgement and redemption when we shall be quit and set free from all miseries Verses 31. 32. 31 Let all bitternesse and anger and vvrath crieng and euill speaking be put avvaie from you vvith all maliciousnesse 32 Be ye courteous one to another and tender hearted forgiuing one another euen as God for Christs sake forgaue you Let all bitternesse grudging anger roaring blasphemie or cursed speaking be remoued from you with all maliciousnesse or wickednesse And be ye mercifull one to another forgiuing one another euen as God forgaue you in Christ HE persuaded vs before to cut off anger as a certeine ill-fauoured and filthie member of the olde man now he willeth vs to pare awaie quite all the parts thereof as ioints of this member and biddeth vs plant in their places the vertues which are contrarie to these vices But because the names of the vices rehearsed héere are somewhat like in signification they are therefore to be discerned and knowne by their difference Bitternesse which in Greeke is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is the roote of anger and grudging this bréedeth grudging or indignation which in Greeke is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 being a certeine furie or madnesse of the minde thirsting after reuengement Indignation or grudging bréedeth wrath which bursteth out euen to the deede doing This wrath is the mother of Crieng or roaring that is to saie of quarrellous words tending wholie to contention strife Crieng or roaring bringeth foth blasphemie or cursed euill speaking whereby one doth what he can to nicke anothers name to raise vp an ill report vpon him so to séeke his discredite vndooing The Apostles minde is that all these sinnes and Maliciousnesse also with them be vtterlie put awaie for these be the weapons wherewith men arme themselues to wound and hurt their neighbours Moreouer the Apostle setteth flat against these members of the olde man the members of the new man to wit Courtesie mercifulnesse or tender heartednesse and forgiuing one another And to the ende he might persuade the Ephesians héerein he bringeth the principall paterne of all paternes namelie God the Father who for Christes sake forgaue vs. All Christians therefore as manie as couet like children to boast of so great a Father it behoueth them to applie themselues to this paterne For is it not a filthie thing that children should not followe the vertues of their Father so farre as they maie Héereto serueth the commandement of Christ Estote misericordes sicut Pater vester coelestis misericors est Be ye mercifull as your heauenlie Father also is mercifull Saint Ambrose frameth the Apostles argument in this manner Si Deus per filium suum seruorum misertus est quanto magis serui ipsi inuicem sibi debent misereri donare sralter in alterum peccet In English thus If God for his sonnes sake had compassion of vs being but seruaunts how much more ought we being seruaunts to be pitifull and forgiue one another if one offend another ¶ THE FIFT CHAPTER ¶ THE SVMME OF THE fift Chapter AS God the Father is to be followed in all holinesse and purenesse euen so is mutuall loue and charitie to be mainteined after Christs example to the ende that all filthinesse and vncleannesse being put to flight we should liue holilie and honestlie Furthermore subiects must be godlie disposed among themselues and liue Christianlie one with another And as it becommeth women to be obedient to their owne husbands euen so on the other side it is the dutie of husbands to loue their wiues after the example of Christ who loueth and tendereth the Church his déere spouse ¶ THE ORDER AND PARTS of the fift Chapter THe beginning of this fift Chapter is concluded vpon the last
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
which it worketh 72. Spirit of wisedome c. to what ende it perteineth to knowledge c. 36. Spirit of promise and why so called 30. Spirit and the vse of the same 30. Spirit of God and how the same is grieued 159. 160. Spirit of wisdome c. and what it is 34. Spirit of God and when hee is said to be grieued 160. Spirit and what are the fruits thereof 172. 173. Spirit and that it is in vs to cast off the holie spirit 221. 222. Spirit of our minde and how the same is renewed 15â— Spirit and of the fulnesse thereof 181. Starres Starres doe gouerne inferiour bodies 206. 207. Starres haue nothing to do with the mindes of men 206. 210. Starres haue not such force as the seede of generation 206. 207. Starres haue somewhat to deale in bodilie health c. 207. Starres excluded from medling with our kinde of life and death 209. Strength Strength of the spirit what and from whence 117. Strength of Christians Christ himselfe 118. Strength of the Lord maketh vs strong and how 221. Strength of the Lord and when we are made partakers thereof 221. Strength of the Lord not by nature but by grace 221. Submission Submission and to whom it belongeth 183. Submission and of the rule of the same 183. 184. Submission and of such as neglect the rule thereof 184. Supper Supper of the Lord and whereof it is a token 27. T. Talke Talke that is filthie forbidden and whie 159. Talke that is filthie grieueth Gods holie spirit 159. 160. Teachers Teachers and what danger commeth by such if they be false 144. Temple Temple of God and why euerie christian is so called 100. Temple of God wherevpon read notable points of doctrine 100. Thankesgiuing Thankesgiuing must goe before praier 33. Thankesgiuing and what kinde of vertue the same is 167. Thankesgiuing inioined vnto vs. 12. Thankesgiuing for Gods benefites required 32. Theft Theft a word of large signification 158. Theft a member of the old man 158. Time Time and of redeeming the time a point of a wise man 178 Time and of redeeming the time according to the trade of occupiers 178. Time and of redeeming the time and when we are said to redeeme it 178. Time and of redeeming the time and what it meaneth 178. Trespasses Trespasses and who are said to bee dead therein 75. Trespasses and sinnes how they differ 75. Trespasses and the foure causes of the same 78. 79. 80. Triall Triall of our selues must be taken 71. Triall of our selues and what it is 71. Triall of our selues aright and from whence it must proceed 71. Triumph Triumph of Christ prophesied 132. Triumph of Christ vnderstood by this word captiuitie 133. Triumph of Christ and in whom it shall be ended 133. Triumph of Christians and of comfort to bee had thereby vnder the crosse 133. Truth Truth and what is the signification and meaning thereof 153. Truth the girdle of a Christian souldier 229. Truth and what deceiptfull deuises are vsed to drawe men from it 144. Truth a member of the new man 156. Truth must be followed and what this word truth compriseth 145. Truth and that we must gird vp our loines therewith 229. Truth how the minde of man must bee armed with it against the diuell 229. V. Vanitie Vanitie of the minde declared 149. 150. 151. Vbiquitie Vbiquitie of Christs naturall bodie confuted 45. Vncircumcision Vncircumcision in the flesh onelie but not in the spirit 89. 90. Vncircumcision both in the flesh and in the spirit 90. Vncleannesse Vncleannesse all kinde of concupiscence c. 166. Vncieannesse a sinne fighting with true holinesse 166. Vnderstanding Vnderstanding and how the same is blinde 150. 151. Vnderstanding in man what it is by definition 150. Vnderstanding of the minde and of the spirit 80. Vnitie Vnitie of the Church and wherein it consisteth 142. Vnitie and from whence the foundation thereof must be fetâ—ht 130. Vnitie of the Church and of him that is separated from it 130. Vnitie or loue and of such as violate and breake the bonds thereof 131. Vnitie and of such as brag and boast thereof 129. Vnitie the reason whereof is to bee marked 129. Vnitie of mindes in the Saints and whereat the same must take beginning 127. 128. Vnitie what are the plagues thereof 128. Vnitie of spirit and what it is 127. Vnitie and of such as depart from the same 129. 130. Vnitie of spirit and what are the foundations of the same 126. Vnitie the degrees of the same 142. Vnthankfulnesse Vnthankfulnesse an euill vice and most abhominable 89. Vnwise Vnwise and who deserue to be so named 179. Vocation Vocation of Christians and what it is 125. Vocation and what it ought to stirre vs vp vnto 125. Vocation and vnto what things we are called 125. 126. W. Whooremongers Whooremongers and of their heauie iudgement 168. Wilfulnesse Wilfulnesse and who is the childe of wilfulnesse 78. Will of God Will of God ought to bee the rule of our race 179. Will of God fatherlike towards all 68. 69. Will of God and in whom wee must seeke it 20. Will of God his promise at agreement 120. 121. Will of God witnessed in his word 17. Will of God to haue all men saued 17. 18. 19. Will of God is free and tied to no necessitie 28. Will of God most holie perfect 28. Will of man mooued by Gods will and how 29. Will of God one simplie and not two 63. 64. Will of God in sauing and condemning 64. 65. Will of God of two sorts 65. Will of God to bee seene chiefelie in foure things 59. 60. 61. 62. 63. 64. 65. 66. 67. 68. 69. Will of God the foundation of our predestination 58. 59. Will of God and how and wherby the same is reuealed vnto vs 59. Will of Gods good pleasure what it is 24. Will of God to be preferred before all things 179. 180. Will of God signified by his name 181 Will of God our will contrarie 68. Will of man prone readie to sin 68. Will of the flesh Will of the flesh and wherevpon it staieth 62. Will of the flesh and how forceable and violent it is 80. Will of the spirit Will of the spirit and what things it commandeth 80. Wine Wine of being dronke therwith 180 Wisdome Wisdome is the knowledge of the Gospell 23. Wisdome of Gods children contained in the Gospell 24. Wiues Wiues and wherein they discharge their subiection 197. Wiues and of the manner of louing them 192. Wiues and of their subiection to their husbands 184. 185. Wiues of their duties to their husbands 197. Wiues and what kind of subiection is required of them 185. Wiues that are stubboâ—rne and disobedient 186. Wiues and that they haue profite by their obedience 186. Wiues must be content with their owne husbands 186. Word Word of our calling what it is 130. Word of God commended vnto vs and of the benefite of the same 109. Word
euerlasting and how it abased it selfe 134. Word of God and what it instructeth and teacheth 173. Word of God ought to be the rule of life to the godlie 173. Word of God and how the ministers thereof must handle it 235. Word of God and how it frameth the iudgement c. 152. Word of God and what they which preach teach it must looke for 235. Word of God preached contemned by the Anabaptists 234. Word of God the sword of the spirit 231. Word of God weapon of a Christian souldier against Sathan 231. 232. Word of God and how it must be vsed against the diuell 232. Word of God abused and ill applied by the Papists 2â—2 Word of God and when it is the spirituall sword 232. Word of God and of the malice of Antichrist to suppresse it 232. Words Words vaine and the danger of them 170. Words vaine and of such as delight in them 170. Workes Workes necessarie and conuenient to be done 85. Workes excluded from the mysterie of our saluation 84. Works of darknes what they are 173. Workes of darknes must be rebuked and how 173. 174. FINIS ¶ The Argument vpon the Epistle of the Apostle Saint Paule to the Ephesians THat we may the more fully perceiue and vnderstand the argument of this most holy Epistle written to the Ephesians out of the prison at Rome wée must make declaration of those foure points which I am wont to touch in the beginning of mine expositions vpon the holy Scriptures The foure pointes are these First Who was the Author of this Epistle For to knowe this maketh very much for the winning of worthinesse and authoritie to this Epistle Secondly What was the occasion why the same was written For the marking héereof maketh very much both to vnderstand the perfect discourse of the whole matter and also to declare the order of the questions Thirdly What is the state or principall question whereby the kinde of the cause is knowne the ende or scope of him which speaketh is vnderstoode Fourthly What is the order of handling which being not vnderstoode the weight importaunce of things cannot be obserued To conclude it often times falleth out that the methode or manner of speaking béeing not marked circumstances contrarie beside the meaning of the writer are heaped vp together and many things are wrested of heretikes for the confirmation of their wicked erronious opinions as is to be sene in their writings who in iudging vse not the rule of Logicke but handle all and euery seuerall part or parcell as it were members plucked off from the bodie Of these foure points therfore we will orderly intreat to the intent that we may the more easily attaine to the vnderstanding of this diuine Epistle Of the first THe Authour of this Epistle is the Apostle Paule that great Doctor or teacher of the Gentiles who as he was called to the office and ministerie of an Apostle by the reuelation of Iesus Christ so was he instructed and taught the mysterie of saluation by the same Iesus Christ This Apostle like a valiaunt souldier of Christ being adorned and deckt with souldierlike ensignes and armes of the field to wit with sundry sorts of tribulations and persecutions with whippings stonings buffetings reuilings c. by the space of fiue and thirtie yeres almost wrote this Epistle in Prison at Rome to y e Ephesians drawing to an end of his life Forsomuch therefore as the Authour of this Epistle is a man of such accompt it is not lawfull to call in doubt either the weightinesse of the matter or the authoritie of the writer Wherfore whatsoeuer things are deliuered vnto vs in this Epistle we ought no lesse to reuerence and consider than the verie things themselues which God by his owne mouth hath vttered and spoken from Heauen And therefore as the doctrine conteined in this Epistle is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is to say by inspiration from God so hath it verie great weight force to confirme the articles of our religion and to confute errours and that in such sort as that no man vnlesse he be altogether godlesse and a professed or sworne enimie to Christ will set himselfe against the worthinesse and authoritie of this most holie Epistle Many more things touching this our Apostle may be read in the Actes of the Apostles in his owne Epistles to the Galathians the Corinthians and others Of the second AN offence taken at the crosse ministred an occasion to the Apostle of writing this Epistle For at such time as Paule hauing finished his course of preaching was cast into prison at Rome and that the godlie euerie where were afflicted not onely by Tyrants but also of false Apostles he thought it a part of his charge and calling to confirme the Ephesians by writing to them whom bicause of his absence he could not teach least that either for his owne crosse or for the persecutions of the Church which at that time were excéeding great they should fall from that grace wherof they were made partakers by the preaching of the Gospell As therefore the offence of the crosse moued this most holie Apostle of Christ to write so the ende of his writing was to arme the Ephesians that they might inuincibly stand persist in that doctrine of Christ which they had learned of him Of the third BEcause the speciall part of this Epistle consisteth in exposition the full scope thereof doth lesse shew it selfe than if it were reasoned and disputed vpon which notwithstanding shall easilie be atteined when the ende of his writing is perceiued Out of the first second third Chapters therefore is this principall scope or summe gathered namelie That the doctrine concerning the grace of God and his mercie through Iesus Christ is no newlie vpstart doctrine neither belongeth to one sort or sect of men onelie but that the same euen from before the world was created vntill this day was in such order stablished by God himselfe y t so manie should be saued in Christ as beléeued in him not onelie Iewes but also Gentiles among whom were the Ephesians This scope or summe is declared in a large exposition trimlie set out or deckt with weightie words and sentences and this is done in the thrée first Chapters Héereby most euidentlie apeareth how necessarie the doctrine is which is deliuered in this Epistle In the thrée last Chapters diuers exhortations are interlaced and duties also as well common to all estates as peculiar to some are commended to the godlie Of the fourth THe occasion the full scope or summe and the ende why this Epistle was written béeing knowne the order or method of handling the same may the more easily be declared and also vnderstoode There are besides the title the gréeting and the knitting vp or farewell of this Epistle two principall parts namely 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is to say Doctrine and Exhortation wherof
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
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