this ende that thereby he might make vs the more readie and couragious to fight Now in that the Apostle saith We wrestle not against flesh and bloud hee doth not denie that we must haue a skirmishing against men and our owne flesh but he speaketh by waie of comparison as if he should saie thus If we looke vpon the spirituall enimies whom we haue haunting vs that skirmishing shall be accompted no fight which is betwéene vs and flesh and bloud By this manner of speach therefore the greatnesse of the daunger the kinde of the battell and the qualitie of the enimies are signified and meant Our enimies are not flesh and bloud therefore our enimies are spirituall The battell which we must abide is spirituall doubtfull and daungerous therefore spirituall weapons are required as S. Paule also putteth vs in minde saieng Non sunt carnalia c. The weapons of our warrefare are not carnall but mightie through God that is to saie spirituall Now when the Apostle calleth our enimies Principalities powers c. he doth not reckon vp diuers orders and degrées of diuels but he describeth the power of those same enimies by sundrie names For when he calleth diuels by the name of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is to saie Principalities and Empires he doeth not onelie admonish vs that they are not enimies lightlie to be set by as though they were not able to make anie power or had not in them strength to resist but he also requireth vs to shake off their yoke and cast it from vs which we then doe when we defie and forsake them by faith and trust in Christ For they beare rule ouer none but such as of their owne accord put their neckes vnder the yoke and are content to weare it For principalitie and subiection are correlatiues that is to saie things of such a qualitie that where the one is the other must be Againe when the Apostle calleth diuels 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is to saie Powers by which hée signifieth a right in ruling which diuels execute and put in vre ouer men for sinnes sake and that by Gods iust iudgment By this name therefore we are put in minde to flie from all and euerie sinne as béeing deliuered from sinne by and through Christ least the diuell make claime to his right and get rule ouer vs againe The name which followeth next is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is to saie rulers of the world which signifieth that diuels haue the ouersight and dealing in euill deedes onelie and that they hold them vnder their yoke which are intangled caught with the baits of worldlie desires For this word World doth not signifie in this place this goodlie frame and compasse created of God and furnished with store of all things which God alone fashioned and made of his goodnesse for man to liue in but it signifieth worldlie minded men sléeping in sinne and the verie sinnes themselues as plainlie is proued by the exposition following when he defineth the world to be darknesse Now it is commonlie knowne that by darknesse the ignoraunce of God and anie other sinne whatsoeuer is meant As therefore Christ ruleth and gouerneth them which are light so the diuell pricketh forward and throweth headlong into all mischiefe and villanie those that are darknesse Lastlie when Saint Paule addeth these words Against spirituall wickednesses which are in the high places he giueth vs thereby to note the nature of our enimies For they are spirituall enimies Thereby also he sheweth vs that they are swift and inuisible by the former we are willed to take heed because the daunger is great by the latter to beware because the snares and assaults are secreat For when our enimies are inuisible they are about our ouerthrowe euen then when we doe least of all thinke it We ought therefore to bée precise and warie least we be set vpon sooner than wée thinke Héereto serueth the word Wickednesses whereby as the endeuour and order of diuels to deceiue is signified so are the godlie warned continuallie to watch and ward against so wicked and mischieuous an enimie who will take no conditions of trace nor enter into anie league vnlesse we yéelde vp our selues wholie vnto his power and rule renouncing the faith of Christ Touching that which is added to wit In the high or heauenlie places it is diuerslie expounded Saint Ambrose vnderstandeth the firmament of the world by high or heauenlie places other some vnderstand thereby this darke and mistie aier other vnderstand by it heauenlie things for which saie they is all this fighting and skirmishing For this battell is taken in hand not about the kingdomes of the world but about heauenlie things And surelie although the matter be so indéed yet notwithstanding the plainer meaning is this to wit that the place is noted from whence our enimies shall lay load at vs. For they set vpon vs from aloft are euen vpon our neckes in such sort that they neuer rest from trieng of masteries no not the twinkling of an eie This therfore wherto serueth it Euen to put vs in mind how doubtfull dangerous an encounter it is to come out wage battell with such an enimie who can euen by the nature of his place easilie set vpon vs soone downe with vs vnderfoote dispatch vs with the turning of an hand Verse 13. 13 For this cause take vnto you the whole armour of God that ye maie be able to resist in the euill daie and hauing finished all things stand fast Take vnto you therefore the whole armour of God that ye maie be able to resist in the euill daie and stand fast when all things are finished THis is a conclusion and repetition of the proposition which is entered in this manner The enimies of the Church are mightie and malicious therefore it is méete that Christians being furnished with the whole armour or complet harnesse of God set themselues against their enimies at this time speciallie when all things are full of doubts troubles and dangers For the Apostle calleth the whole time of skirmishing by the name of The euill daie which indéed is not euill of it selfe or by nature but it is called euill in respect of the troubles and dangers which then doe chaunce The reason of the proposition rehearsed is verie full of comfort For it promiseth that the children of God shall certeinlie haue the victorie if so be they hold out and abide the brunts stoutlie vnder the banner of Christ For when the Apostle saith And hauing finished all things stand fast he requireth labour in skirmishing without wearinesse and continuall constancie euen till the encounter be done that is to saie euen to the end of this fraile life after which shall followe a glorious triumph ouer our enimies Out of this place of Saint Paule our Auncients séeme to haue taken the difference of the Church calling one The Church militant the other The Church triumphant not that they are
and the hardnesse of our heart bringeth to passe that we are touched with no féeling at all of sorowe for our sinnes without which féeling the voice of the Gospell doth neuer waxe swéete vnto man but rather lie wide open and giue vp our selues to the committing of all filthinesse Now the word of God is a souereigne salue to heale vp these sores when the same is sincerelie taught and faithfullie learned Which thing that kinglie Prophet Dauid knowing well inough witnesseth saieng In quo mundam c. Wherewith shall a young man redresse his waie In taking heede thereto according to thy word which word doubtlesse he saith in the same Psalme is his delight and counsellers For this cause the same Prophet preferreth that verie word before all the riches of the world saieng Diligo mandata c. I loue thy commandements aboue gold yea aboue most fine gold Againe Laetabor ego super c. I will reioice at thy words as one that findeth a great spoile Againe Melior mihi lex c. The lawe of thy mouth is better vnto me than thousands of gold and siluer Dauid therefore confesseth that the word of God is the most pretious treasure in the world and that our life is vncleane and our waie filthie vntill they be cleansed by the word of God as with water of the clearest fountaine Which thing is then done when we obtaine faith by hearing and receiue the holie Ghost For then the mistinesse of our mindes is driuen awaie our vnderstanding is lightened and our heart which was hard before like a stone is made fleshie and soft so that the lawe of God maie bée written therein euen to be touched with the féeling of sin to defie and spit at sinne and to followe the counsels not of the flesh but of the spirit in framing and ordering our life Séeing the doctrine of Gods word bringeth so manie and great benefites that notable man whom euen now I named saith euen vpon iust cause that Among all the workes of men to teach and learne the word of God is the most excellent Now forsomuch as the word of God is a treasure so pretions to teach and learne the word of God a worke so excellent what shall we saie of the sincere true teachers of this word What shall we saie of them which deliuered the word of God as it were from destruction when it laie ouertroden with the horrible imaginations of men and deuises of diuels as in most filthie mire and made the same faire and cleane with their sound and sincere expositions We are greatlie indebted to them which sée to the prouision of such necessaries as belong to the maintenance of this life and without which these fraile bodies of ours cannot continue in health but we are neuer able to requite them with the like which haue restored and made doctrine pure againe béeing the verie treasure without the which we fall from all hope of euerlasting life and haue deliuered the same doctrine vnto vs both by word of mouth and in writing sound and sincere In the number of these I reckon M. Philip Melancthon our schoolemaster a man worthie of the first place next vnder M. Martine Luther than whom all Germanie neuer bred and brought vp one sharper in wit quicker in iudgement perfecter in knowledge greater in learning readier sounder in expounding the scripture roundlie yea more than that zealouser in godlinesse and earnester in religion In consideration of which notable and singular gifts he is had in great account and estimation not onelie of them which professe the same religion with vs but also of the verie enimies of true religion When Saint Paule wrote to the Philippians of his time concerning Epaphroditus saieng Excipite ipsum in domino Receiue him in the Lord with all gladnesse and make much of such the holie Ghost meaneth indéed thereby yea willeth vs to take them for Gods instruments openlie to confesse the benefits which wée receiue by the meanes of such men to be of God to reuerence them as our schoolemasters to loue them as our fathers to estéeme of them as the builders vp of Gods Church and to make accompt of them as the most principall pillers of Gods Temple Thus much doeth godlinesse desire and their trauels deserue no lesse We must not therefore giue them anie place whose practise it is to deuise slauders reproches and foule speaches thereby doing what they can to put out so great lights of the Church who if they séems to haue done amisse in anie thing let vs make the best of it for Christian charitie and méeknesse sake It is a true saieng of Xenophon 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Which sound thus béeing expounded It is a hard matter for men so to do a thing that it be amisse in no point and it is hard for them also that do a thing in no respect blame-worthy not to light vpō some quareling findfault For the weaknes of men is great and manie escapes are made in a mans life which are rather friendlie fauourablie to be couered than maliciouslie and enuiouslie to be made worse There is also in manie a great lightnesse which maketh men to be sharper iudges against others that haue not offended at all As for our weaknesse let vs lament it and as for our lightnesse which is the cause that they are euill thought of whose labours are greater and their gifts excellenter let vs leaue it giuing God thankes who sendeth into his Church for the edification or building vp thereof such healthfull instruments And although verie great thankes as méete is are due to them which haue found out made redie the first waie yet notwithstanding others that haue followed after in their place and trie all the masteries they maie for the edification or building vp of the Church and the knitting together of the Saints are not to bée sette at naught but euerie one in his place is to be had in accompt Saint Paule was a worthie and chosen instrument of God than whom not one of the Apostles laboured more nor spread the Gospell of Christ further Titus also who remained in the Isle of Crete was lesser than Saint Paule both in giftes and labours and also in degrée of calling Héere I acknowledge and giue Saint Paule his title to be the great teacher of the Gentiles and as for Titus I reuerence him according to his place who learned at S. Paules mouth those things which afterwards he deliuered to his hearers In like sort I acknowledge and reuerence M. Martine Luther M. Philip Melancthon as the principall and chiefest teachers that euer Gods Church had in our age the like I doe also to all and euerie one of them in their place as the healthfull instruments of God in his Church by whose workes I set great store am also right glad that it was my lucke to be of
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
rule either in this world or in the world to come aboue that Now whereas Dionysius out of these words of the Apostle maketh I wot not what orders of Angels it is but weake Neither is it to anie purpose to knowe what orders of Angels and what degrées of dignities are in Heauen séeing that the word of God sheweth no such thing vnto vs. Onelie let this be inough for vs to vnderstand That Angels are ministers as in the Epistle to the Hebrewes is declared ministering spirits ministers of the Churches of Commonwealths of housholds in the world Now touching the words of Saint Paule this is worth the knowing that he maketh difference verie trimlie of degrées in dignities by these foure words Principalitie Power Might and Domination 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Principalitie signifieth an order of the higher to the lower from whom obedience must procéede to the higher as to the better When therefore the Apostle saith That Christ sitteth farre aboue all Principalitie he meaneth that Christ is Lord and King 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is at no mans call or commaund to giue a reckoning of his rule For he hath no Prince aboue him to whom he is compelled as a subiect to be obedient to serue For as he is of one the selfe same nature with his Father touching his Godhead so hath he equall rule with his Father Héerehence let euerie faithfull soule comfort himselfe against the enimies of Christ and against all principalities of the world and of Hell yea let him make full accompt that it shall one day come to passe that whatsoeuer is alofte shall be brought downe and made subiect will they nill they to the rule of Christ Let no Christian therefore if he loue godlinesse become obedient either to men or Diuels if they commaund anie thing that is against the lawes of Iesus Christ our Prince 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Power betokeneth the right of ruling which right is due to Christ for two reasons First in respect of his nature as he is God whereby he is one the same God with the Father and the Holie Ghost to whom all things are of right in subiection Secondlie in consideration of the victorie whereby he ouercame the Diuell our open aduersarie so that Christ is aboue all by the right of ruling both waies 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Might noteth the ablenesse of his rule so that no force or puissance can empaire his rule or lessen it Héereby faith hath wherewith to encourage it selfe in temptations and at the point of death against all the assaults of the Diuell For if the might of Christ doeth ouermaster all other manner of mights then there is no cause why the faithfull should feare the gates of hell 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Domination hath relation to all creatures good and badde whom Christ is able to make couch and lie at his feete by the vertue of his power and can constraine them will they nill they to confesse Christ their King and Conquerour Héerevpon it is written to the Romanes and to the Philippians Quòd omne genu c. That at the name of Iesus euerie knee should bow both of things in Heauen and things in earth and things vnder the earth acknowledging his rule and power Héervnto Saint Paule addeth the generalitie saieng And aboue euerie name that is named that is to say aboue euerie thing which excelleth anie manner of way whatsoeuer The diuision which followeth Not in this world onelie but also in that which is to come is referred to the foure former members For it importeth thus much That Christ is far aboue all things not onelie in this transitorie world now present but in the euerlasting world which is to come The prerogatiue therefore or souereigntie of Christ aboue all principalitie power might and domination is not temporall but eternall for it stretcheth out euen to the world to come There is no cause therfore why the faithfull should feare least Christ being at anie time disgarded and put beside his rule they should suffer the iniuries and féele the tyrannies of their enimies or should bée pressed downe and wrongfullie kept vnder with the rule of some new Lord succéeding The fift member conteineth the largenesse of his rule and kingdome The Apostle saith And hath made all things subiect vnder his feete For as before he was made the seruaunt of all that he might saue man who was lost and cast away so now being made Conquerour he hath all things at his commaundement and seruice insomuch that all things are forced to fall at his féete and to stand in awe of his gouernment Neither is this subiection proper to his friends and houshold onelie but perteineth also to his enimies to all diuells wicked men insomuch that the verie Diuels themselues obeie Christ with quaking and trembling Héerehence hath faith wherewith to strengthen it selfe against all the gates of Hell For faith must be â—â—â—suaded and builded vpon this sure ground that 〈◊〉 much stronger than that anie can or dare spoile him and take anie thing from him against his will The sixt member conteineth a certeine singular forme or manner of Christs rule and regiment whereby he gouerneth the Church of God For the Apostle saith And hath appointed him ouer all things to be the head to the Church Now whereas Christ is héere said To be appointed of the Father the head to the Church this doth neuer a whit lessen or diminish the maiestie of Christ whereby according to his nature as he is God he hath rule ouer all things with his Father For Christ as Gregorie of Nice saith is said to take or receiue that as man which he hath naturallie as God By this tearme Head is signified both that supremasie or souereigne rule of Christ which he alone hath ouer the Church and also the glorie of the Church For if Christ be the head and the Church the bodie then no doubt great is the glorie of the Church For where the head is there is likewise the bodie For there is no middle place whereby the head should be separated from the bodie Whosoeuer therefore besides Iesus Christ alone taketh vnto himselfe this honour and will be counted called and knowne the head of the Church he is a right Antichrist and one which traiterouslie séeketh to robbe Christ of his honour As for that which the Popes mainteiners bring who imagine that the Church hath two heads the one gouerning as principall the other obeieng as vassall it is nothing For the ministers of the Church of God though some haue this degrée of dignitie or place of preeminence other some that for the better ordering of the Church yet notwithstanding all are ministers neither is one the others head but fellowe seruants in the Lord. So Saint Paule calleth them which were ministers vnder him Fellowe seruants fellowe souldiors fellowe workers of God bretheren Furthermore Christ is called The head of
all the world and preach the Gospell vnto euerie creature The fruite of their peace made with God is also added which is that both of them to wit the Iewes and the Gentiles Haue entraunce vnto the Father by Christ and that in one spirit that is to saie by the selfe same spirit of Christ which maketh vs crie Abba Father Christ therefore is as it were a doore vnto vs whereby we come to the Father being reconciled and set at one with vs in faith and beliefe Now the holie spirit is our guide by whom we being ioined and vnited in Christ comming to the doore are let in and haue entrance to the father Hereto serueth that saieng of Iohn Amen Amen dico vobis c. Verelie Verelie I saie vnto you he that entreth not in by the doore into the sheepfold but climeth vp another waie he is a theefe and a robber And a little after Ego sum ianua ouium I am the doore of the sheepe Furthermore here are two places to be marked the one is what accompt we ought to make of the ministers of the Gospell who when they preach to vs the gospell Christ himselfe is said to preach vnto vs. Wherfore we ought no lesse to regard their voice than if we heard Christ himselfe speaking vnto vs. Herto serueth that saieng of Saint Paule Nomine c. Now then are we ambassadors for Christ as though he did beseech you through vs we praie you in Christs stead that ye be reconciled to God The other place is of the fruit of y e gospell namelie that such as beléeue y e gospel are reconciled vnto God through Christ by whom they haue entraunce vnto God The Apostle saith Iustificati c. Being iustified by faith we haue peace towards God through our Lord Iesus Christ by whom also we haue entraunce c. Contrariwise who so hath not Christ that is beléeueth not in Christ he is void of the fruite of the Gospell and therefore is to be thought and taken for a wicked person and an enimie to God Verse 19. 20. 19 Novv therefore ye are no more straungers and forreigners but Citizens vvith the Saints and of the houshold of God 20 And are built vpon the foundation of the Apostles Prophets Iesus Christ himselfe being the chiefe corner stone Now therefore ye are no more straungers and forreigners but fellowe citizens of the Saints and of Gods houshold being builded vpon the foundation of the Apostles and Prophets the chiefe corner stone whereof is Iesus Christ himselfe THis is a generall conclusion of the whole Chapter wherin he reckoneth vp the principall points For first he sheweth what manner of people the Ephesians were before the grace of regeneration or new birth by them all other Gentiles likewise Secondlie he declareth what they haue gotten by grace Indéede they were aliants strangers before that is out of Gods houshold as we haue shewed alredie But now being made frée of the Citie common to all the Saints they are receiued into Gods houshold because They are built vpon the foundation of the Apostles and Prophets that is to saie because they are receiued into fauour and grace by faith which is their leaning staffe to rest themselues by vpon Christ their onelie foundation For no man can laie anie other foundation besides that which is alreadie laid which is Iesus Christ Now Iesus Christ is called The foundation both because the promise of saluation was made in him and also because Christ alone is the saluation of the Church vpon whom she staieth her selfe For without Christ the whole building of the Church shrinketh and falleth flat to the ground yea without him it cannot be so much as once begun He is also called The foundation of the Apostles and Prophets not onelie because the Apostles being built vpon that foundation obteined saluation but also and that much more in respect of the Church For the Apostles did build the Church vpon this foundation Moreouer when the Apostle addeth Iesus Christ himselfe being the chiefe corner stone he teacheth vs by what power vertue the building of the Church consisting of two diuerse people Iewes Gentiles continueth namelie because Iesus Christ himselfe is the chiefe corner stone For as the corner stone ioineth walles together and beareth vp the whole burthen of the building yea preserueth it euen so our Lord Iesus Christ by the doctrine of faith and by the efficacie and forceable working of his spirit knitteth the Iewes and the Gentiles in vnitie of faith and peace and so he himselfe vpholdeth and mainteineth this spirituall building This similitude is borowed of the Prophet Esaie whose words lie thus in order Ecce ego ponam in Syon lapidem c. Behold I will late in Syon a stone a tried stone a precious corner stone a sâ—â—e foundation He that beleeueth shall not make hast namelie to his owne counselles but shall attend and wait for the counsell and purpose of God which if he doe he shall not be put to shame The selfe same saieng of the Prophet Saint Peter reherseth the sense reserued but the words a little chaunged For thus saith he Ecce ponam c. Behold I will put in Syon a chiefe corner stone elect and precious and he that beleeueth therein shall not be ashamed Of this stone mention is also made in the Psalme Lapidem quem c. The stone which the builders refused is the head of the corner Beside that which is said we haue to gather out of Saint Paules words these specialties following The first is That of Iewes and Gentiles there is one Church of Christ made and ioined together as we haue shewed alreadie The second is That Christ alone is the foundation of the Church The third is That whosoeuer is without Christ he also is without the Church The fourth is That the doctrine of the Apostles and Prophets alone ought to haue authoritie in the Church of God and is the onelie badge and cognisance of the true Church The fift is That Christ alone vpholdeth kéepeth and mainteineth the Church The sixt is That the Church is not without ministerie which preacheth vnto vs the same corner stone which Saint Paule commendeth vnto vs heere These specialties ouerthrowe manie errours of the Papists and chiefelie of them which will haue vs trust and betake our selues to mens merits and safegards and which also in the place of the Prophets and Apostles doctrine plant mens traditions and forgeries Let Poperie therefore be vnto all the godlie a thing most accursed which it behoueth all true Christians to auoid and flie from least they themselues be ill fauouredlie defiled therewith and being defiled be also cast off againe and forsaken of God Verses 21. 22. 21 In vvhom all the building coupled together grovveth vnto an holie Temple in the Lord 22 In vvhom ye also are built together to be the habitation of God by the
S. Paule if we couet desire to séeme anie thing in y e house of God let vs confesse that it is the gift of God if anie of vs haue some place of dignitie account in the Church let him acknowlege that it was the working of Gods power if anie thing that is singular excellent proceede from him let him cast awaie all vaine arrogancie bragging let him abase himself before God let him knowe that greater gifts are giuen him that he might be more bound to serue others not to take vpon him the office of a Controller to reproue finde fault with others but let him honour reuerence euerie one according as his place and degrée shall require Athanasius noteth vpon this place that in the ministers of Gods word three things are necessarie The first a stoute and valiant heart that will not shrinke in anie daunger as heere S. Paule writeth and preacheth Christ boldlie and with a courage euen in bonds and imprisonment The second wisdome and vnderstanding without which he is not able to discharge this hard buisie office The third an vpright life holie and honest For it is the dutie of a shepheard to goe before his flock no lesse in life than in voice and as well in deed as in word When these thrée things shine in the ministers of God their labour cannot be without plentifull fruit Contrariwise when the hearts of the ministers are striken dead with the feare of Tyrants when they are discouraged when the foundations of their doctrine are not faithfullie laid when their life is not answerable to the worthinesse of their calling then the church of God is in a miserable taking For what shall become of the shéep when either the shepheard is deuoured of the woolfe or else vnarmed fléeth from the woolfe leauing his shéep at hap hazard Verses 8. 9. 10. 11. 8 Euen vnto me the least of all Saints is this grace giuen that I should preach among the Gentiles the vnsearchable riches of Christ 9 And to make cleere vnto all men vvhat the fellowship of the mysterie is vvhich from the beginning of the vvorld hath bene hid in God vvho hath created all things by Iesus Christ 10 To the intent that novv vnto principalities and powers in heauenlie places might bee knovvne by the Church the manifold vvisedome of God 11 According to the eternall purpose vvhich he vvrought in Christ Iesus our Lord. Vnto me the least of all Saints this grace is giuen euen to preach among the Gentiles the vnsearchable riches of Christ and to make euident vnto all men what the followshippe or communion of this mysterie is which hath bene hidden from beginnings in God who made all things through Christ that now might bee knowne vnto rules and powers in heauenlie places by the Church or congregation the manifold wisedome of God according to the eternall purpose which hee purposed or decreed in our Lord Iesus Christ THat which the Apostle had brieflie touched he discourseth vpon more at large namelie that he was called of God to be an Apostle of the Gentiles And this is the sum of this long period or point But that we maie gather greater fruite thereout I will seuerallie intreat vpon euerie part of this amplification or enlargement and make the same serue to our vse First therefore when he saith Vnto me the least of all Saints is this grace giuen he doth not abase his office but acknowledgeth the condition of his own person and that for this purpose that the greatnesse of Gods grace towards him might the more excell What learne we by this Euen to magnifie aduance our office whervnto we are called with thanksgiuing and to take nothing vnto our selues arrogantlie If therefore we do anie thing aright let vs ascribe the same wholie vnto Gods grace not to our selues who without the grace of God are vtterlie vnprofitable instruments Let the godlie shepheard therefore not suffer his office to bée despised although he acknowledge himselfe vnable and vnfit for so great a calling Againe let him not sette light by other his fellow-labourers as his vnderlings and himselfe their better but let him confesse that they all as well as hée are stewardes of the mysteries of God Secondlie when the Apostle addeth That I should preach among the Gentiles the vnsearchable riches of Christ hée sheweth the ende of his Apostleshippe For he saith he was made an Apostle Whie Not that vnder this title hée should boast in idlnesse but That hee should preach the vnsearchable riches of Christ which as Saint Ambrose saith hée vouchsafed to bestowe vpon the Gentiles a people past hope that without workes they might bée saued euen through faith Nowe he calleth them Vnsearchable riches of Christ not onelie bicause the searching of them out is beyond the reach of reason but also bicause they cannot be found out at the full in this world no not of the faithfull but a tast onelie giuen vnto them which is inough for the hope of saluation By this speach therfore of the Apostle not onlie their arrogancie is rebuked which thinke that they haue in their heads whatsoeuer is conteined in Gods holie word but there is also commended vnto vs a singular and speciall diligence that we should trauell tooth and naile all that we maie to profit continuallie in the schoole of Christ ralling vpon the holie spirit our teacher without whose assistaunce and aide our labour is vtterlie lost in seeking to obteine this spirituall wisedome Againe they are also put to silence dasht which vainlie cogge and lie that they are Saint Paules successors albeit they preach not with Saint Paule The vnsearchable riches of Christ touching remission of sinnes fréelie giuen but either liue like idle and lazie lubbers or else bring a doctrine which is at defiance and daggers drawing with the Gospell of Christ Thirdlie when this is added And to make cleare vnto all men what the fellowship of the mysterie is the Apostle expoundeth the clause going before For that which he called euen now That vnsearchable riches of Christ he expoundeth now a certeine fellowship partaking of the benefits of Christ which the Gospell offereth to wit That the Iewes and the Gentiles are partakers of the selfe same redemption in Christ Herehence let vs therefore learne that all difference of people person estate and degrée is taken awaie for the kingdome of Christ meddeleth with no such matter For one and the same Christ is rich inough vnto all that call vpon him Fourthlie when it is thus said Which from the beginning of the world hath bene hidde in God who hath created all things by Iesus Christ he cutteth off their obiection which despised the Gospell as a doctrine but latelie hatcht as manie also in the Apostles time did Héereby let vs take heart at grasse against the enimies of the Gospell which fowlie béelie vs calling vs brochers and builders of a certeine new and
he hath promised This Power of God should first of all establish our hope touching Gods promises then it should be sette against the Diuell death and hell yea against the subtile reasons of the flesh whereby the faith of weaklings is oftentimes shaken Besides these it should stirre vs vp to the feare of God for God by his Power can punish the stubburne and make them stoope Lastlie it maie bée laide in their waie which erroniouslie and blasphemouslie robbe God of his glorie and giue the same to Saintes and Idols The second is a mention making of Gods liberalitie who bestoweth vpon vs farre greater benefites than either we can craue or conceiue This ought not onelie to pricke vs vnto thanksgiuing but to kindle in vs a greater and a feruenter faith The third from whence the desire and delight in vs to praie doth procéed and come namelie from hence because the Power of God is forceable in vs which Power doubtlesse is not of flesh or bloud but of the spirit of God and of faith The fourth is a pointing out as it were of the place where true glorie maie be giuen to God which is the Church of the Saintes or congregation of the faithfull For the Church is a certaine Theatre in the world whereon God will haue his glorie shewed and séene according to that saieng of Dauid Laus eius in Ecclesia Sanctorum His praise bee in the congregation of Saints The fift is a declaring of the meane or waie whereby glorie ought to be giuen unto God By Christ Iesus saith the Apostle For none can giue praise and glorie to God vnlesse they be in Christ by faith Therefore saith Saint Ambrose Per Christum c. Through Christ we must giue God thanks because God giueth vs all things through Christ The sixt is the continuance and long lasting of the praise and glorie which is to be giuen to God Through out all generations saith the Apostle for euer Amen This euerlasting praise and glorie of God putteth vs in minde of two things The first is that we which are the members of Christ should perpetuallie and for euer praise and glorifie God in Christ after the example of Dauid who saith thus Septies in die c. Seuen times a daie I haue song praises vnto thee bicause of the iudgements of thy righteousnesse The second is that we should knowe that the Church of God shall perpetuallie and for euer remaine and neuer haue end For if glorie and praise must be giuen to God For euer that cannot be done else-where saue in the Church it followeth that the Church shall neuer be put downe or come to an end Then séeing it is so it shall be preserued and maintained héere in this world till the daie of iudgement and also after the resurrection of all flesh it shall continue in all eternitie and euerlastingnesse praising and glorifieng God for euer ¶ THE FOVRTH CHAPTER ¶ THE SVMME OF THE fourth Chapter OYe Ephesians forsomuch as ye are called vnto so great grace méet requisite it is that in harmelesnes and vprightnesse of life ye aunswere so holie a calling Wherefore I exhort you that yée abandon all Gentilisme or heathenishnesse and endeuour your selues to holinesse of life ¶ THE ORDER OF THE fourth Chapter AFter Doctrine the Apostle addeth exhortations according to the manner of the Prophets and Apostles and first he setteth downe a generall proposition to wit That the Ephesians should walke worthy their vocation Then like a workman by litle litle he procéedeth from the causes and gathereth in what the whole summe consisteth namelie in mutuall loue wherevnto he ioineth reasons But least anie should abuse the excellencie of gifts to the contempt and despite of their neighbours hee sheweth the end of those gifts wherwith Christ doth beautifie his Church To this also he addeth manie specialties which in a full proposition as in a generalitie are conteined and interlaceth comparisons of vertues and vices He putteth them in minde of their former state vnder Gentilisme or heathenishnesse to the end that the filthinesse of their offences béeing discouered and knowne they should giue themselues to holinesse of life and abandon vices And so as the former part of the Epistle is didascalicall that is to saie tending to instruction and conteineth the doctrine of saluation freelie giuen euen so the latter part thereof is paraineticall that is to saie standeth vpon exhortation and frameth vnto vs a Christian life ¶ THE EXPOSITION OF THE fourth Chapter with the obseruation of doctrines therein contained Verses 1. 2. 3. 1 I therefore beeing prisoner in the Lord praie you that ye vvalke vvorthie of the vocation vvherevnto yee are called 2 With all humblenesse of minde and meeknesse vvith long suffering supporting one an other through loue 3 Endeuouring to keepe the vnitie of the spirit in the bonde of peace I therefore which am in bonds for the Lordes sake exhort you that yee walke worthie of the calling wherewith yee are called in all lowlinesse and meeknesse with long suffering forbearing one an other in loue doing your diligence to keepe the vnitie of the spirit in the bond of peace THe proposition standeth vpon exhortation or persuasion For the Apostle exhorteth and persuadeth the Ephesians to the leading of a life worthie of the Gospel In this proposition there are manie things to be marked First the Apostle maketh mention of his imprisonment that not onelie to declare his affection towards the Ephesians who although hée was cast into prison for the Gospels sake yet he did not ceasse to exhort them to things seruing for their saluation but also that he might grow in countenance credit among them for whose sake he feared not to aduenture the vttermost dangers In this place therefore let the ministers of the Gospell be admonished of the lot crosse that is common to them all which they are compelled to beare through the tyrannie of this vnthankfull world by the example of S. Paule let them learne to be constant least through accustomed vnthankfulnesse they renounce their profession leaue the standing wherein God hath placed them 〈…〉 to suffer for the profession of 〈…〉 but rather an exceeding glorie For to 〈◊〉 the greatest daungers of all with a willing mind for the gospell sake is a certeine seale as it were of their doctrine Secondlie when the Apostle saith I praie you that you walke worthie of the vocation wherevnto ye are called he compriseth in a summe what beséemeth Christians which are called to the partaking of heauenlie grace Now in this place that generall vocation or calling of all Christians is to be vnderstood whereby we are called from darknesse to light from sinne to righteousnesse from cursse to blessing from death to life from damnation to iustification and saluation from hell to heauen to be short from the kingdome of the Diuell which is full of all kinde of miseries to the glorious kingdome
Christs ascending into heauen The seconde a double fruite of his glorious ascending the first whereof is his triumph ouer death sinne hell and the Diuels kingdome which is to be vnderstood vnder this word Captiuitie This triumph as it began in Christ our head so it shall be ended in the rest of his bodie which is his Church at such time as we shall all rise againe at the commaundement and voice of Christ For then shall all the godlie enioie euerlasting victorie with Christ their enimies béeing vanquished and shaken off with shame The thinking vpon this our triumph to come ought of right to comfort vs when we be kept vnder the Crosse For he which is certaine of a glorious deliuerance setteth lesse by his present gréeuance The second fruit of the Lordes ascending which the Apostle toucheth is conteined in these words And gaue gifts vnto men For to this purpose Christ ascended that he might deale gifts vnto his Church whereby shée might be edified maintained in this life For as on the day of Pentecost he sent the holie Ghost downe to his Apostles appearing in a visible shape vnto them likewise gaue them power against the Diuell and his members euen so at this daie also the same Lord Iesus beautifieth his Church with diuerse gifts and he alone mainteineth the same neuer purposing to forsake and leaue her vnprouided Héerehence therefore let vs fetch comfort when wée lie groning vnder the Crosse For although the Diuell setteth vpon the Church with sundrie kindes of engines by subtile snares violentlie rusheth vpon euerie member of the same yet shall he not in triumph tread still vpon her necke kéepe her vnder alwaies though shée be held downe for a time For Christ is the triumpher who sitting at the right hand of God maintaineth his Church defendeth her and strengtheneth her yea hée comforteth all and euerie one of her members with his holie spirit Verses 9. 10. 9 Novv in that he ascended vvhat is it but that he had also descended first into the lovvest parts of the earth 10 He that descended is euen the same that ascended farre aboue all heauens that he might fill all things Now that hee ascended what meaneth it but that hee also descended first into the lower partes of the earth Hee that descended is euen the selfe same that ascended aboue all heauens that hee might fill all things THese words must be read in a Parenthesis For out of the testimonie of the Psalmist alreadie cited the Apostle gathereth two things by the figure of Digression The one is of Christs abasing the other of his glorifieng For in that He ascended he signifieth that His descending that is to saie his abasing went before which came to passe by taking vpon him mans nature by his passion and by his death This argument or reason of the Apostle were altogether weake if hée had not vnderstood and knowne that the word which was in the beginning and euerlasting abased himselfe in taking vpon him the shape of a seruaunt wherein hée was also mad obedient euen to the death of the crosse Againe in that he Ascended Saint Paule gathereth the glorifieng of Christ and his power whereby hee now fulfilleth all things which make for the perfect estate of his Church Moreouer they which out of this place doe conclude that Christ descended and went downe into hell and to the place of the damned build God wot vpon a verie weake foundation For the Apostle heere doth not make a comparison of one part of the earth to an other but compareth the whole earth with heauen as if he should saie The eternall word vouchsafed to come downe from his heauenlie glorie vnto vs miserable men which liue and are conuersant héere in earth that he might be made man and become an oblation for mankinde Furthermore because the Lord is heere said To haue ascended farre aboue all heauens there are some which gather thervpon that the bodie of Christ is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not limitable For as they saie aboue the heauens there is no place But as for this subtile shift let vs leaue it to Sophisters and Questionists and let vs constantlie kéepe and sticke to the Articles of our beliefe wherin we confesse that Christ was verie man ceaseth not yet so to be wherefore it is true that he hath a verie bodie limitable and a verie soule limitable likewise wherewith he shall come at the latter daie to iudge the quicke the dead For he ascended not to chaunge the nature of his manhood into the nature of his Godhead but as the Apostle saith I'o fill all things and that by the maiestie and power of his godhead wherewith he will be present with vs euen to the ende of the world according to his promise Héereof the Catholike Church of Christ beareth witnesse with vs. Saint Augustine saith Sed quoniam c. But bicause that is true which hee speaketh Beholde I am with you euen to the end of the world he is both gone from vs and he is heere among vs and he is come againe vnto vs and he hath not lefte or forsaken vs. For he carried his bodie with him into heauen he toke not awaie his maiestie out of the world Touching this read more in the Historie of Christ which we haue written vpon the first Chapter of Saint Iohn Furthermore this place of Saint Paule serueth vnto this end euen that we by the example of Christ should be abased and humbled and one serue an others néede through loue looking for the communion and partaking of Christs glorie we I saie which héere on earth after Christs example succour and make one of an other and edifie them with diuerse and sundrie duties and seruices in the bodie of Christ Verses 11. 12. 13. 11 He therefore gaue some to be Apostles and some Prophets and some Euangelistes and some Pastours and Teachers 12 For the gathering together of the Saints for the vvorke of the ministerie for the edification of the bodie of Christ 13 Till we all meere together in the vnitie of faith knowledge of the sonne of God vnto to a perfect man and vnto the measure of the age of the fulnesse of Christ And he in deede gaue some to be Apostles and some Prophets and some Euangelists and some Pastours or Shepheards some Doctours or Teachers for the restoring of the Saints to the worke of the ministerie and to the edifieng of the bodie of Christ till we all meete together in the vnitie of faith knowledge of the sonne of God vnto a perfect man to the measure of the age of Christes fulnesse THis is a rehearsall of the giftes wherewith Christ chieflie beautifieth his Church and it is a signification also of the end whie these gifts are giuen and whereto they are ordeined The gifts are these Apostles Prophets Euangelists Pastours and Teachers Although the last ende of these be all one to wit The
followeth Qui maximus c. Hee that is greatest amongest you shall bee your Minister Againe Hee that exalteth himselfe shall bee brought lowe The Lordes will therefore was not by his forbidding to take awaie the name of Father Maister or Teacher but all arrogant confidence and selfe-liking in vs. Hée will not that wée sooth and smooth our selues if wée séeme to excell others in some kinde of giftes Hée will not that we proudlie preferre and thinke better of our selues than of others but that hée rather which is the greatest should shewe himselfe a minister vnto all He will not that we shoulde deuise and set abroch a new and straunge doctrine but that we shoulde faithfullie followe our onelie Maister Iesus Christ in matters of saluation Now in that they laie load at vs with the saieng of S. Iames Ne sitis multi magistri c. My bretheren be not manie Maisters knowing that we shall receiue the greater condemnation that is soone aunswered For Saint Iames to that his forbidding addeth a reason saieng In multis c. For in manie things we sinne all So that the meaning of this inhibition or forbidding is this I would that ye should not be sharpe controllers of other mens manners Now let vs come backe to the exposition of our text where the Apostle setteth downe the end of those giftes wherewith Christ hath and doth beautifie his Church For the gathering together of the Saints for the worke of the ministerie and for the edification of the bodie of Christ To this ende belongeth all Christs bestowing and giuing out of his gifts This Gathering together of the Saints is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in Gréeke and signifieth properlie a restoring or repairing of a thing decaied as when the members of the bodie as the bones or such like are loose out of order or beside their right place but afterwards set in againe fastened and made sound and whole that all and euerie part of the bodie maie be in good making and liking Héerehence Saint Paule who compareth the Church to the bodie applieth the word to the state of the Church well ordered and gouerned The diuersitie of gifts therfore wherewith Christ beautifieth his Church belongeth to the well ordering and gouerning of the Church For to this thing as it were to the proper end these gifts are appointed This followeth For the worke of the ministerie that we might knowe what instrument Gods will is to vse For the gathering together of his Saints to wit The ministerie of the word Afterwards the Apostle expoundeth this Gathering together of the Saints and calleth it The edification of the bodie of Christ concerning which we haue said sufficient in the second Chapter Now followeth an amplification or enlargement taken from the circumstance of the time and the manner of the edification of Christs bodie Till we all meete together in the vnitie of faith and knowledge of the sonne of God that is to saie Till we all are made one in faith and in the knowledge of Christ In that he saith Till we all meete together it is to good purpose For he signifieth that it is not one daies worke for all of vs to be made full and perfect in Christ but that it must be our dailie labour till at length we come to that vnitie of Christs bodie the cause of which Vnitie is faith This Knowledge is not a knowledge onelie of the minde concerning Christ but also a confidence of the heart For it is not enough to knowe that Christ is God man one person in Trinitie King Prophet and Priest vnlesse with stedfast confidence and boldnesse we build vpon him Héere the degrées of Vnitie must be marked the first whereof is the Knowledge of Christ from whence Faith springeth By this Faith we are ingraffed into Christ and made as it were of his bodie â—eing therefore ingraffed into him made of his bodie it is our part like members of one the selfe same bodie to haue care regard one of anothers health and good case through loue this I saie is our dutie who are ioined together one with another among our selues by the spirit of Christ Out of these things therefore is to be gathered that the Vnitie of the Church consisteth not in traditions of men nor in ceremonies but in the consent of true doctrine and faith from whence the loue of one another doth spring Moreouer when it is said Vnto a perfect man vnto the measure of the age of the fulnesse of Christ the Apostle expresseth by a notable trimme Metaphore the increase growing of the Saints For as there are diuerse degrées of age as infancie childhood middleage oldage dotage c. so must Christians growe by litle and litle in the faith knowledge of Christ They must not kéepe still at the nethermost steppe and staie there but they must goe vp higher and higher till they come to perfectnesse which notwithstanding they shall not obteine at full before they hauing put off the olde man shalbe glorified both in soule and bodie with a blessed life These words therefore of the Apostle must not be referred to the bodie which is but an idle lumpe but to the light of the minde and the affection of the heart to wit that we should knowe Christ trulie and leane vpon him with a liuelie faith that we should not be wauering like children who by reason of their young yeares haue not a settled iudgement but like men growne to full age whose iudgement being steddie they constantlie mainteine the truth For whatsoeuer is héere spoken of the bodie and of the Measure of age it is to be applied vnto the spirit and the increase of the same For as the Lord himselfe grewe in bodie till such time as he became A perfect man and had the iust measure of his full age euen so we must growe in faith and the knowledge of Christ till we are come to perfectnesse This to be the true and naturall meaning of Saint Paules wordes that which followeth is witnesse For the Apostle is not in hand héere with our bodies wherewith we shall rise againe as some verie vnaduisedlie doe gather in this place For that maketh neuer a whit for the drift of this present discourse Verse 14. 14 That vve hencefoorth be no more children vvauering and carried about with euerie vvinde of doctrine by the deceipt of men and with craftinesse whereby they laie in waite to deceiue That we should be children no more to wauer and be carried about with euerie blast of doctrine by the wilinesse of men by craftinesse or snares of deceipt THe Apostle declareth and sheweth the fruit of the sound knowledge of Christ and of faith For the sound knowledge of Christ and a stedfast faith strengthen the minds of men against all such tempests as the souldiers of Sathan dare or shall raise vp against the Church For they that are not indued with the sound knowledge
of Christ and with faith they easilie stagger and reele And as a little ship or small barke not hauing a Pilot to rule and guide it is driuen hether and thether with the waues and streame or as a réede is shaken to and fro according to the variablenesse of the winde euen so they are carried awaie from true doctrine by deceiuers and Heretikes We haue therefore commended vnto vs héere the word and an earnest studie and endeuour in the word that thereby we maie be so confirmed as not to suffer our selues to be withdrawne from the same by anie craft or deceipt Furthermore he nameth two weapons which deceiuers vse against the Church not that these are all as though they had no more but because these are the principall chiefe The first is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which signifieth properlie the casting of the dice or dice-plaie from whence Saint Paule borrowing it applieth it vnto subtile sophistrie or wittie wiles to wrest the scripture and to deceipts wherewith the ignoraunt and vnlearned are easilie insnared and taken The second is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 whereby is signified a certeine kinde of craftinesse or subtile fetching in of a man when one doth all that he can for his life by wiles to winde in another and so to deceiue him This the Apostles expoundeth himselfe when he saith Whereby they laie in waite to deceiue that to saie by which deceiptfull déede of theirs and craftie dealing they laie sore at men to drawe them from the truth Let these things admonish vs not onelie of the daunger that commeth by false teachers which goe to worke all the waies they can maliciouslie to turne men from the true knowledge of Christ and from faith also of diligence and endeuour that we béeing established in true doctrine maie be able both to defend our selues against all the snares of deceiuers and also to stoppe their mouthes Verse 15. 15 But let vs follovve the truth in loue and in all things grovve vp into him vvhich is the head that is Christ But following the truth in loue let vs grown vp in him through all things which is the head euen Christ THis is an Antithesis or opposition to the former member For as he made mention there that we shuld take héede of false doctrine and of snares which deceiuers laie to choke the true doctrine so héere he biddeth vs Followe the truth that is to saie sticke to the true doctrine and in the faith For he vseth the figure Synecdoche whereby vnder the word Truth is also comprised the affection following according to the manner of the scripture And in loue one towards another whereby it shall come to passe that we shall Growe vp into Christ himselfe 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 euerie waie In all things he béeing our head For how much more we growe in the knowledge of Christ in faith and In loue so much more we growe in Christ As children therefore growe by little and litle till they are come to their perfect age euen so it is the dutie of Christians to growe daie by daie in the knowledge of Christ in faith and in loue and neuer to cease till they haue gotten perfectnesse All this serueth héereto that we should submit our selues vnto Christ our head and mainteine vnitie among vs one with another as we are all ruled by one and the same spirit of Christ Furthermore Christ is said to be the head of the Church in working in perfection in merit and in order In working because he quickeneth sustaineth and kéepeth the Church by his spirit In perfection because he excelleth both Angels and men in wisdome and righteousnesse In merite because he hath taken awaie our sinnes by his obedience of the crosse and by the obedience of the lawe hath made satisfaction to the righteousnesse of God that as manie as doe beléeue in him should be counted righteous through the righteousnesse of Christ In order bicause he is the Monarch and onelie Souereigne of the Church Verse 16. 16 By whom all the bodie beeing coupled and knit together by euerie ioint for the furniture thereof according to the effectuall power which is in the measure of euerie part receiueth increase of the bodie vnto the edifieng of it selfe in loue By whom the whole bodie beeing coupled and knit together by euerie ioint wherewith one ministreth or serueth another according to the operation or working in measure of euerie part causeth or maketh the increase of the bodie vnto the edifieng of it selfe through loue THe Apostle giueth a reason why he calleth Christ the head of the Church and the Church the bodie of Christ Although this place appeareth at the first blush verie obscure and darke yet notwithstanding the meaning shall be verie easie when the words are made plaine and the similitude which the Apostle doth not expresse héere is also declared He calleth the Church A bodie howbeit not anie bodie what ye will but A bodie knit together or as Saint Paule speaketh more pithilie 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is to saie so knit and coupled together that it maie well and fitlie be ioined to the head euen as an house built and raised vpon the foundation by the rule and square of the workeman Vnder this word therefore the relation of the bodie to the head that is to saie of the Church vnto Christ is meant and vnderstood Afterwards the Apostle saith that the Church is A bodie knit together by ioints the Gréeke word is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is to say so coupled fastened that the members of the same hang one vpon another in due proportion and agrée verie well together And thus the relation and proportion of the members betwéene themselues one with another is signified as you sée vnder this word He saith this bodie is Knit together by euerie ioint for the furniture thereof that is to saie by ioints which carrie breath and life from one limme to another which breath and life is dispersed from the head through all and euerie member of the bodie euen by the benefite and good seruice of the ioints by whose meanes the members of the bodie hang one by another According to the effectuall power of euerie part that is to saie of euerie member For some members receiue and haue more breath and life from the head than other some whereby the whole bodie taketh increase Now the similitude shalbe easier to vnderstand As the bodie of man is to the head euen so is the Church of Christ vnto Christ her head but the bodie of man ioined vnto the head knit together by ioints in euerie member by due proportion and order receiueth all breath and life from the head Ergo the Church of Christ ioined vnto Christ her head by faith and made fit by sundrie sorts of seruices vses of loue betwéene themselues as it were members draweth all ablenesse and life from her head euen Christ Iesus Or if you please frame
profits sake but also bicause it is a seruice pleasing God when it issueth and commeth from true faith and loue The fift is that the errour of the olde heretikes is héere ouerthrowne who estéemed and tooke marriage for a prophane and vnholie thing and after a sort vnworthie for Christians But the holie Ghost in this place is of a farre contrarie minde who compareth honest marriage to the coupling of Christ and his Church Heere let vs note well that saieng in the Epistle to the Hebrewes a saieng deseruing due memorie Honorabile inter omnes c Marriage is honourable among all and the bed vndefiled but whooremongers and adulterers God will iudge Verse 25. 25 Husbands loue your wiues euen as Christ loued the Church and gaue himselfe for it Husbandes loue your wiues euen as Christ loued the Church and gaue himselfe for the same THis is the second example or specialtie of the generaltie alreadie past and conteineth thrée thinges to wit the precept the cause or the reason and the manner of loue The precept is Husbandes loue your wiues The cause or reason is Euen as Christ loued the Church The manner is expressed by example And gaue himselfe for it Héerehence doth appeare the greatnesse of Christes loue If therefore husbandes will rule ouer their wiues after the example of Christ let them then learne and knowe that they are warned by his example to declare their loue by their déedes if occasion so require euen as Christ did whiles he sought and bought the life and saluation of his Church with his owne death Verses 26. 27. 26 That he might sanctifie it and cleanse it by the vvashing of vvater through the vvord 27 That he might make it vnto himselfe a glorious Church not hauing spot or wrinkle or anie such thing but that it should be holie and vvithout blame That he might make her holie cleansing her with the washing of water in the word that he might make her vnto himselfe a glorious Church not hauing blemish or wrinkle or anie such thing but that she should be holie and blamelesse THE Apostle hauing taken occasion by the example of Christ louing his Church and giuing himselfe for it maketh a fitte enteraunce into the commendation of the grace of Christ towardes his Church according to the order of such benefites as Christ of his méere grace bestowed vpon his Church For first of all hee loued the Church Secondlie for that loues sake he gaue himselfe for hir Thirdlie he sanctified his Church that is to saie he seuereth and taketh hir apart to himselfe and maketh hir holie vnto God through the forgiuenesse of finnes and the spirit of regeneration or new birth Fourthlie the Apostle addeth the manner how Christ sanctified his Church saieng Cleansing it by the washing of water throgh the word Fiftlie the end of the sanctification of the Church is set downe to wit That the Church might be faire beautifull without spot or wrinkle deckt and garnished with holinesse and vnblameablenesse But the fourth and the fift degrée doe néede a larger exposition For they conteine diuerse and manifold doctrines When the Apostle therefore saith Cleansing it by the washing of water through the word he most liuelie setteth foorth the force of the sacrament of Baptisme For if we shall as it were vnfolde and laie open these wordes we shall sée fiue thinges in Baptisme méete and worthie of marking The first is Christ cleansing vs. For to Christ alone this honour doth agrée and belong Who appeared to this end that he might destroie the works of the diuell and take awaie sinne Héereto serueth the saieng of S. Iohn Sanguis Iesu c. The bloud of Iesus Christ the sonne of God cleanseth vs from all sinne The second is The washing of water which is the outward signe of grace and the seale of our inward cleansing The third is the truth answering vnto the signe which is to be considered this is a secret cleansing of our soules and an inward washing awaie of our sinnes The fourth is The word that the force and vertue of Baptisme maie be vnderstoode by the worde of promise The fift is the analogie or proportion of the signe to the truth which analogie or proportion is diligentlie to be considered in euerie sacrament The signe is The washing of water the analogie or proportion is As water cleanseth the bodie without so the bloude of Christ washeth awaie the filth of sinne from the soule within This analogie or proportion the Apostle signifieth vnto vs under this word Cleansing These things throughlie considered and rightlie weighed it is easie to knowe in what accompt the sacraments of the Church ought to be For they are signes seales tokens whereby God offereth his grace and giueth euidence that he will indéed perfourme that which the outward things themselues do represent For the truth of the thing vnséene is alwaies ioined with the sacraments séene and so is the giuing it selfe which is throughlie done by the secret working of the holie ghost Not that the holie Ghost standeth in neede of anie outward helpe but there is consideration had of our weaknesse Out of these things it is easie to gather that a sacrament is rightlie defined in the new Testament to bée a signe séene and fealt ordeined euen of Christ himselfe to seale the word of grace and promise which is to be receiued by faith And although the wicked are neither washed with Baptisme nor nourished by the Lords supper yet notwithstanding the sacraments kéepe their force and vertue in respect of God because howsoeuer the vnthankfull will none of it Gods grace is offered vnto them neuerthelesse Furthermore the description of the Church which followeth doth not belong to outward shewe and fashion but to the inward cleannesse of the heart This is rightlie to be vnderstood because of them which denie that there is a Church where anie such are assembled as beare about with them anie manner of spot blemish or staine whatsoeuer To the boulstering vp of which errour of theirs they wrest this place of Saint Paule If saie they the Church haue no spot and no wrinkle if the Church be holie and without blame then shall not this assemblie where so manie misliuers are met together be the Church This errour is disprooued by the order of praieng which the Lord left vs for a paterne For we are bidden to praie thus Remitte nobis debita c. Forgiue vs our trespasses And in the Psalme it is said Pro iniquitate c. For the remission of sinnes euerie holie godlie one shall praie vnto thee If therefore all the holie ones commonlie called Saints haue néede to praie dailie for the remission of sinnes they shall not then be altogether frée from euerie spotte And Saint Iohn saith Si dixerimus c. If that we saie we haue no sinne we deceiue our selues and truth is not in vs. If we acknowledge
our sinnes he is faithfull and iust to forgiue vs our sinnes and to cleanse vs from all vnrighteousnesse The Apostle doth not therefore meane that the Church is alreadie cleansed and void of all blemishes or freckles but rather that she groweth vp dailie and continuallie profiteth directing her course wholie thither whither she will neuer be able to come whiles this world lasteth For so long as the Church abideth in this world she is stained and spotted two waies For first of all there is no member of hers so pure and perfect but is attainted with diuers sinnes and vices All the faithfull therefore for the time of their tarrieng heere haue alwaies some vncleannesse which remaineth in their flesh as plainlie is proued by the experience of the Saints or holie ones Furthermore Hypocrites and fowle offenders who with their filthinesse infect the whole Congregation are alwaies mingled with the good and godlie in the Church as Saint Paule manifestlie teacheth writing to the Corinthians For he adorneth and beautifieth the Corinthians with the title of the Church howbeit there were among them manie high-minded manie defiled with things offered vp vnto idols some that had ill names for committing incest verie manie vsed the Lords holie supper vnreuerentlie not a few which called the rising againe of the dead in doubt as euidentlie appeareth in the Epistles The Lord also himselfe ouerthroweth this by the parable of the darnell Whereto then serueth that statelie and loftie speach of the Apostle calling the Church of Christ his spouse Not hauing spotte or wrinkle holie and without blame I aunswere the Church is to bée considered after two sorts to wit in her selfe and in Christ As the Church is considered in her selfe she hath manie spottes doubtlesse wherewith shée is blemished which notwithstanding are not imputed and laide to her charge whiles the spirit hath the vpper hand in her But as shée is considered in Christ shée is not onelie without spotte but also excéeding gorgeouslie garnished to wit with the righteousnesse of Christ which shée hath obteined by frée gift Saint Augustine maketh a difference betwéene the state of the Church in this life and in the life to come In this life present the Church hath her spots In the life to come she shall be without all spot pure holie and without blame in verie deede This place of the Apostle teacheth comforteth and disprooueth It teacheth to what ende wée are washed with holie Baptisme namelie that wée should endeuour our selues to bée pure and cleane It comforteth them which grone vnder the burden of their sinnes and lament that they are ouerladen with them For the time will come when their full cleansing shall bee To this perteineth the complaint of the Apostle and his comfort by and by following Infoelix homo quis me eripiet ex hoc corpore morits c. O wretched man that I am who shall deliuer mee from the bodie of this death I thanke God through Iesus Christ our Lord. It disproueth them which brag and boast of Baptisme and in the meane time lead an vncleane life flatlie withstanding the analogie or proportion of Baptisme which putteth vs in minde of continuall repentaunce Héere maie that be alledged which Siant Paule alledged against the Iewes of his time Circumcisio quidem prodest c. Circumcision verelie is profitable if thou doe the Lawe but if thou be a transgressour of the Lawe thy circumcision is made vncircumcision Euen after the same manner we maie procéede against them which are Christians onelie in name saieng Baptismus quidem prodest c. Baptisme verelie is profitable if thou do the lawe of Baptisme that is to say if thou kéepe the couenant of Baptisme but if thou be a transgressour thereof thy Baptisme doth thée no good Verse 28. 28 So ought men to loue their vviues as their ovvne bodies So ought men to loue their wiues euen as their owne bodies THe Apostle yet more manifestlie declareth and sheweth the manner of louing our wiues hauing an eie to the first couple that euer were married euen Adam and Eue. When Adams wife was brought vnto him he said Hoc nunc os de ossibus meis caro de carne mea This now is bone of my bones and flesh of my flesh And therefore of Adams ribbe the Lord made the woman that thereby he might represent his Church and also shew of what minde husbands and wiues ought to be either to other in holie matrimonie For the husband and the wife are as it were one and the selfe same flesh that is to saie one and the selfe same bodie Vpon this ground Saint Paule buildeth this reason No man euer yet hated his owne flesh but the wife is one flesh or one bodie with her husband Ergo husbands ought to loue their owne wiues as their owne flesh and bodies Verses 28. 29. 30. 31. 28 He that loueth his vvife loueth himselfe 29 For no man euer yet hated his ovvne flesh but nourisheth and cherisheth it euen as the Lord doeth the Church 30 For we are members of his bodie of his flesh and of his bones 31 For this cause shall a man leaue father and mother and shall cleaue to his vvife they tvvaine shall be one flesh He that loueth his wife loueth himselfe For no man euer yet hath hated his owne flesh but nourished and cherished the same euen as the Lord doth the church because we are members of his bodie of his flesh and of his bones For this things sake shall a man forsake father and mother and shall sticke by his wife and these two shall be one flesh THe Apostle defendeth and proueth that we must loue our wiues and setteth downe in the first place two ariomes principles or grounds which are the propositions of two syllogismes Afterwards he addeth other two arguments the first whereof is fetcht from the example of Christ the second from the ordinance of God These latter arguments are added to confirme the former The first syllogisme is this being made vpon the first principle He that loueth his wife loueth his owne selfe But euerie husband loueth his owne selfe Ergo he ought to loue his wife The second syllogisme riseth out of the second principle in this wise No man euer yet hated his owne flesh but nourisheth and cherrisheth it but the wife is the flesh of her owne husband Ergo the husband ought not to hate his wife but rather to nourish and cherrish her To this he ioineth an argument drawne from example Because she is flesh of his flesh bone of his bones This he proueth and defendeth by authoritie out of Genesis saieng For this cause shall a man leaue his father and his mother and shall cleaue to his wife and they shall bee two in one flesh As if he should saie A man were better forsake his father and his mother though he be bound vnto them by the lawes of nature than to leaue his
wife with whom he is one flesh so long as the substaunce of matrimonie remaineth safe and sound For if adulterie creepe in betwéene the guiltie partie is cut off from that vnitie or onenesse of the flesh which the Lord requireth in honest matrimonie Now the husband and the wife are said to be One flesh not in substaunce but in affection and loue For the husband shall loue his wife and cherrish her euen as his owne flesh the wife in like case shall loue her husband as her owne flesh The husband and the wife therefore are one out of which vnion or onenesse Christ maketh his aunswere to the question concerning diuorcements Verses 32. 32 This is a great secreat but I speake concerning Christ and concerning the Church This mysterie is great but I talke as touching Christ and the Church THis is an admonition or aduertisement For the Apostle could not sufficientlie vtter in words what a wonderfull liuelie image of the coupling of Christ and the Church marriage is which God ordeined in Paradise And although marriage be an outward thing yet notwithstanding the Apostle auoucheth that it was a certeine figure of Christ the Bridegroome and of the Church the Bride For as the woman was taken out of the side of the man as he laie a sléepe euen so the Church groweth vp by the power and vertue of Christs death And as she forsaking father and mother cleaueth vnto her owne husbande and holdeth her selfe content with him alone like an honest wife euen so the Church forsaking idolatrous fornication shall cleaue vnto her onelie Bridegroome Christ Iesus and shall rather leaue her most swéete and tender parents than depart from Christ her husband Furthermore as Eue was created and made out of Adams side that is to saie out of the middest of his bodie euen so the Church springeth out of the flesh and bones of Christ which indéed hath a secret signification and is mysticallie meant For there is a certeine 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or proportion of the thing seene to that which is spirituall and not séene wherevpon S. Paule calleth it A mysterie or secret that is to saie a sacrament For marriage leadeth vs after a sort by the thing seene to a thinking vpon the inward coupling together of Christ the Church which marriage first represented And this is Saint Paules meaning when he saith But I speake concerning Christ and concerning the Church as if he should saie The marriage of the man and the woman was ordeined of God in Paradise not onelie for the helping one of another for the begetting of children but also that the same should be a certeine signe of the coupling together of Christ and the Church so that vnder things séene a spirituall matter is represented as it were by liuelie image Wherfore y e definition of Mysterium a Mysterie or secret in great vse among the Gréekes maie fitlie be applied héerevnto For the Gréeke diuines doe make this definition of Mysterium a Mysterie That it is a visible action or déed doing hauing ioined vnto it a certeine spirituall contemplation or meaning And although this definition doth generallie agrée to the Sacraments of the Church of Christ yet notwithstanding the reason is farre otherwise of Sacraments so called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for their excellencie For they were onelie ordeined and appointed of Christ to be certeine ceremonies tokens of the inuisible grace which the Gospell offereth of which sort there are onelie two in the new testament namelie Baptisme and the Lords supper Moreouer as the Papists haue wickedlie wrested this place to proue that matrimonie is to be reckoned in the number of the sacraments of the new Testament so they truu to a weake foundation which thinke that the Papists are sufficientlie disproued héereby because forsooth the Gréekes write it a mysterie not a sacrament when indéed these two words do as much differ in generall signification as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and Candidum both which words doe signifie White For that which the Gréeke Diuines haue called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Latines call Sacramentum which is all one Wherefore as our auncestours thought that matrimonie was rightlie called of Paule a mysterie or sacrament so it is not to be doubted but they harpe vpon a wrong string which reckon matrimonie for a sacrament of the new Testament Because it is neither a proper ceremonie of the new Testament neither doth it assure sufficientlie of it selfe the promise of the grace of the Gospell neither is it a token or badge belonging to the Church alone but it is a state and degrée of life common to all mankinde Verse 33. 33 Therefore euerie one of you doe yee so let euerie one loue his wife euen as himselfe and let the vvife see that shee feare her husband Let euerie one of you therefore loue his wife as his owne selfe and let the wife feare her husband LEast anie should thinke that holie matrimonie is but a bare badge or signe onelie and that therefore the words which haue bene alreadie spoken concerning the comparison of Christ with the Church to be referred to the marriage of our first parents alone the Apostle outreaching them that thus might suppose applieth the example vnto all generallie and shutteth vp in a short summe such things as hée handeled touching the duties of married couples one to another And as hée draweth the duties of the husband towards the wife vnto one head or spring of loue so hée affirmeth that the dutie of the wife is to feare and reuerence her husband as her head Vnder this word Feare all duties of the wife to the husband are conteined The husband which loueth his wife vnfeinedlie imbraceth tendereth and maketh as much of her euen from his heart roote as he doth of his owne ribbe that is to saie as S. Paule speaketh héere as his owne selfe that is as his owne flesh For the Apostle painteth out before vs this manner of loue therefore he thinketh well of it he speaketh honestlie of it his aduise and endeuour is not lacking to further it finallie he bestoweth all duties of courtesie humanitie and gentlenesse vpon it yea as he would doe to himselfe so doth he vnto it according to the lawe of God and the ordinance of nature The dutie which shall answere on the other side vnto this loue is conteined in this word Feare wherby the reuerend seruice and dutifulnesse is vnderstood with the which the wife béeing the inferiour or lower serueth hir husband being the superiour or higher sheweth vnto him all duties of subiection belonging vnto him Shée murmureth not against her husband she swelleth not at him shee sets not shoulder against him shée séekes not to be head and ruler ouer the whole house but performeth all manner of duties and seruices to her husbande with a godlie loue honest affection and Christian tendernesse This subiection when it procéedeth from faith and the feare of God
vs by this manner of exhorting that without the Lord and without his mightie power we can preuaile nothing at all against so terrible and violent an enimie as the Diuell Secondlie that we being made members of the Lord are also made strong by his strength to resist Sathan and his fierie weapons Of this strength we are then made partakers when we trust to and staie vpon our Lord Christ with a liuelie confidence when we are made the children of God and the members of Christ which is euident by these words of the Apostle Haec est victoria c. This is the victorie which ouercommeth the world euen your faith Therefore that strength which maketh vs able to withstand Sathan and the flesh is not of nature but of grace And Christ is that strength on whom wée laie fast hold by faith Héereto serueth that saieng of Saint Paule Milita honestam militiam c. Fight a good fight hauing faith and a good conscience which some haue put awaie as concerning faith haue made shipwracke And although this strength commeth from the Lord yea the Lord himselfe is that strength yet notwithstanding when the Apostle exhorteth vs to Be strong and to Put on the whole armour of God he requireth our trauell and endeuour It is necessarie therefore that our will should runne actiuelie therewithall and not onelie passiuelie For as we maie if we will cast off faith and resist the holie spirit so being conuerted and turned we can kéepe faith and the holie spirit by grace and stirre vp the gift of God in vs as Saint Paule speaketh For the gift of God is a certeine quicke and liuelie flame as it were in the hearts of beléeuers which Sathan and the flesh can smoother and choke vp whiles we lie slugging snorting in our neasts Wherefore S. Paules warning to Timothie is not in waste where he saith Stirre vp the gift of God which is in thee This gift therefore must not be quenched and put out To the same purpose also serueth that saieng of the Apostle to the Thessalonians Quench not the spirit It is the part of a Christian man therefore to walke warilie and carefullie before his God and euermore to take héede that he lose not the gifte which he hath receiued by grace through his owne slothfulnesse and idlenesse To this belong all exercises of goodlinesse all exhortations of godlie Shepheards and the whole discipline of the Church For these are certeine bellowes as it were which doe quicken and raise vp the flame kindeled in vs from aboue by Gods good grace Moreouer this place of Saint Paule doeth teach all the godlie that they are set in a verie hot and heauie skirmish where they must fight it out euerie one in his standing looking for no truce because there is none to be graunted For our aduersarie is alwaies harnessed weaponed and keeping the field And indéede as Saint Peter saith He neuer resteth raunging vp and downe roaring like a Lionesse that hath lost her whelpes and seeketh whom he may deuoure This doth he one while by offering open violence another while by craftie saieng in waite For when he putteth men in the head to cast from them as a thing of naught the doctrine of God when he bringeth in a traine of most filthie manners slatte against the lawe of God when he filleth all places with offenses and slaughters then offereth he open violence and professeth himselfe the sworne enimie of Christ But when he disguiseth himselfe into an angel of light and putteth vpon vices the vizards of vertues when he giueth superstition a counterfaite face of holinesse when he dealeth in this wise then he lieth in waite craftilie to catch vs. To them therefore which are not furnished with the whole armour of GOD the diuell is more terrible furious violent and preuailing What shall we gather by this Séeing the life of a Christian in this world is a certeine spirituall warfare and that against so mightie an enimie it is méete verelie that we be like to and also plaie the part of valiant hearted souldiers whom swilling surfetting or sléeping make not slouthfull heauie-headed béeing to séeke in the time of most néede but alwaies prouided and prepared at the pinch readie to fight with their enimies hand to hand least they should be sette vpon and ouerrunne at vnwares Thus if we doe we néed doubt no daunger For when the Apostle addeth these words That ye maie be able to stand against the assaults of the diuell he meaneth that we shall ouercome and get the victorie if we holding fast the armour which God reacheth out and giueth vs shall fight stoutlie vnder Christs banner hauing full confidence in him The rightest waie to ouercome this inuisible enimie is if thou begin with thine inward and houshold enimie to tame him bring him vnder This enimie is the flesh against whom the spirit maketh batell For the flesh tempteth vs with nothing but that fleshlie thing which beareth rule in vs thither she bendeth her full force whither she séeth men inclined of their owne accord And so y e flesh turneth our owne weaknesse to the weapons of her wickednesse vseth the disease of our owne flesh against our selues that is to saie setteth vpon vs with our owne affections lusts and desires as it were with warlike engines But if anie one demand why God giueth the Diuell leaue to haunt and laie such hard hold at mankind in this manner Athanasius answereth in these words That they saith he which loue God maie bee made manifest and they that are giuen to vaine pleasures maie be turned off and put awaie For if there were no enimies to make warre how should the valiant souldiers of a king be tried To them therefore that loue God the Diuell is made the cause of victorie of their crowne or garland of their reward and triumph Thus farre Athanasius But I aunswere in a word that it is Gods decrée and appointment to haue all his children made like vnto his sonne in the crosse and persecution whom his purpose was long agoe to glorifie with his sonne Verse 12. 12 For vve vvrestle not against flesh and bloud but against principalities and against povvers against the worldlie gouernors the princes of the darknesse of this vvorld against spirituall vvickednesses vvhich are in the high places Because our wrestling is not against flesh and bloud but against principalities or rules against powers against the worldlie gouernours of the darknesse of this world against spirituall wickednesses in heauenlie places THis is a reason of the exhortation drawne from the greatnesse of the daunger For after he hath set foorth the fearefull power of a fearefull enimie he stirreth vp the Ephesians to the greater watchfulnesse least they should suffer themselues to be ouerrunne of so craftie and mightie an enimie For the Apostle declareth and laieth open before our eies the forces of our enimies 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
two sundrie Churches but because of the condition of the citizens of the same Church For whiles we are in this life our whole life is a kinde of warfare against the flesh the world and the diuell To this perteineth that saieng of Iob Militia est vita nostra super terram Our life is a warfare vpon earth But when we shall depart out of this life we shall be partakers of Christs triumph so that we shall be no more in daunger of Sathans deadlie shot Verse 14. 14 Stand therefore and your loines girt about vvith veritie Stand therefore and your loines girded about with truth NOw followeth a declaration of the armour of God which Saint Paule would haue vs weare against the snares and assaults of the diuell wherein by the figures Hypotyposis and Metaphora he describeth the spirituall armour of our mindes making an allusion to the armour of the souldiers of this world And first of all the Apostle will haue vs gird vp our loines with truth What this should meane shall soone appeare when the Metaphore is made more plaine For as the loines wherein the speciall power strength of the bodie doth lie are girt vp with a girdle least the souldier in fighting should fall and miscarrie so the minde must be made steddie fast with the truth of God least the diuell laie vs along the more easilie and slaie vs the sooner when hée findeth vs doubtfull wauering and inconstant Let the minde therfore of a Christian souldier whiles he is in this hot skirmish bee first of all persuaded of Gods truth Héereth serueth that saieng of our Lord in the Gospell Sint lumbi vestri c. Let your loines bee girded about your lights burning This spéech of our Sauiour Christ requireth as well constancie in doctrine as also innocencie in manners And Saint Peter saith Praecincti lumbis c. Wherefore gird vp the loines of your minde be sober and trust perfectlie on the grace that is brought vnto you by the the reuelation of Iesus Christ Verse 14. 14 And hauing on the brest plate of righteousnesse VVearing on the brest plate of righteousnesse HEere the brest is defended For as the brest plate defendeth the brest of a wordlie souldier so innocencie of life or righteousnesse defendeth a mans minde and so harnesseth it that the weapons of the diuell haue no power to pearse vnto the heart and to quench the religion of Christ there abiding Verse 15. 15 And your feet shod vvith the preparation of the Gospell of peace Your feet shod with the preparation of the Gospell of peace AS souldiers defend their féet to the end they maie bée safe when they are going to battell so it behoueth Christian souldiers to be shod with the Gospell to the intent they maie holde out stoutlie in skirmish not being once harmed For this worde Preparation the Greekes vse 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 whereby is signified a certeine readinesse and chéerfulnesse wherewith the faithfull doe embrace the Gospell of peace The Genitiue case Pacis of peace hath the place of an Epitheton or Adiectiue and vnder the name of Peace the fruit of the Gospell is meant For the Gospell is a proclamation touching the attonement and reconciliation betwéene God vs. Verse 16. 16 Aboue all take the shield of faith vvherewith yee maie quench all the fierie darts of the vvicked Aboue all things taking vnto you the shield of faith wherewith ye maie be able to put out all the darts of the wicked AS the whole bodie is defended and saued with the shield that it maie be kept safe from blowes and wounds so an ardent and vndoubted faith kéepeth and defendeth the minde euerie where from hauing hurt And as the shield is held out to beare off the darts strokes of our enimies weapons so a true faith ought to be set against all kinde of temptations Touching this matter there are more examples rehearsed in the Epistle to the Hebrewes The Apostle calleth deadlie darts Fierie darts by the figure Metalepsis For he alludeth to the fashion and dealing of warriours who in olde time besméered the heads of their dartes with poison that the bodies of the wounded might so bée inflamed as that it should not be possible to heale them and make them sound againe Verse 17. 17 And take the helmet of saluation And take the helmet of health or saluation AS the head béeing defended with an helmet is safe so hope of saluation to come must be set flat against euerie assault of the diuell For from this hope springeth most abundant comfort in all aduersities It is called The helmet of saluation by the figure Metonymia to wit because it saueth harmelesse This helmet of saluation our Apostle calleth by the name of hope in his Epistle to the Thessalonians Verse 17. 17 And the sword of the spirit vvhich is the vvord of God is And the sword of the spirit which Gods word THus farre the Apostle hath armed a Christian souldier with those weapons and harnesse wherewith hée maie safelie withstand the assaultes of the diuell Now he deliuereth him in hand a sword with the which hée maie set vpon his enimie and driue him backe And because the enimie is spirituall it is conuenient that the sword also be spirituall wherewith hée maie be put to flight euen the same sword which the Lorde himselfe smote Sathan withall and made him take his héeles when he presumed to tempt and encounter with Christ This is the sword of the Lordes owne mouth wherewith hée slaieth the vngodlie For so often as we giue the diuell the foile by the word of the Lord he is laid along with the sword of the Lords owne mouth But héede must be had héere least we be entangled in the error of the Papists embrace the letter for the spirit For the words of the Apostle are not meant of anie sorcerous rehearsall of words or of the cast of coniuring spoken done according to the words specified as though there were some forceablenesse in the sound of the words besides that which it hath by the ordinance appointment of God neither are they meant of the writing of the words and the hanging of them about our necke as they thought the beginning of Saint Iohns Gospell written in fine parchment and hanged about ones necke to be the same swords of the spirit which S. Paule speaketh of in this place But the word of God then yea euen then is the spirituall sword when it is forceable in vs by faith and when it is written in the tables of our heart by the spirit of God For then in déede this sword is fit and serueth well for the defacing and dispatching of our aduersarie the diuell Héerehence it appeareth how cruell a tyrant Antichrist of Rome is who bestirres him all that he maie to take from Gods people this sword of the spirit not onlie by falsifieng wresting the Scripture to a