more at large to the Gentiles vnder the name of the Ephesians declaring how the Gentiles who in times past were straungers from the Commonwelth of God are made Citizens with the Saints and of Gods houshold all which is wrought by the crosse of Christ the vertue and power whereof is made knowne vnto men by the preaching of the Gospell Lastlie he ioineth héerewithall a conclusion with a notable enlargement All these things tend wholie héerevnto that the Ephesians might estéeme and thinke of the grace of the Gospell according to the worthinesse therof least they being made partakers of so heauenlie a mysterie should vnaduisedlie fall awaie from it againe ¶ THE EXPOSITION OF THE SEcond Chapter with the obseruation of doctrines therein conteined Verse 1. 2. 1 And you hath he quickened that vvere dead in trespasses and sinnes 2 Wherein in time past ye vvalked according to the course of this vvorld and after the Prince that ruleth in the aire euen the spirit that novv worketh in the children of disobedience And you when you were dead in the trespasses and sinnes wherein you walked according to the trade of this world after the Prince that ruleth in the aire euen the spirit which now worketh in the children of vnbeliefe ALthough the wordes of this speach or sentence stand out of order yet notwithstanding there is no disorder of matter Wherfore to the intent it maie be perfect and full the Nominatiue case and the Verbe must be fetcht out of the words which followe after this maner God the Father hath quickened you together with Christ when you were dead in sinnes Now let vs weie the sentence well In the ende of the former Chapter the Apostle calleth Christ The head of the Church and héere he placeth the Ephesians vnder Christ the head that they might aduisedlie coÌ„sider to how great dignitie glorie they are called by the gospel Now y t this passing great benefit might become more sweet to the Ephesians he setteth downe a comparison of a double state common to the Iewes and the Ephesians that is to saie the Gentiles The former state is of them both before their conuersion the latter after their conuersion Before their conuersion S. Paule auoucheth that they both were dead in trespasses sinnes After their conuersion hée saith that they were discharged from the guiltinesse of their sinnes and were quickened in Christ By Trespasses vnderstand the beginnings as it were of sinnes and by Sinnes the custome of sinning And that the Ephesians were dead in trespasses and sinnes before their conuersion he proueth by two reasons For hée sendeth them both to experience or proofe and also to the cause and Prince of all euill and mischiefe Experience would not suffer them to be ignorant how defiled and vncleane they were According to the course of the whole world béeing indéede plunged ouer head and eares in the bottomlesse pit of sinnes For According to the course of this world signifieth the trade fashion custome and vse of this worlde which delighteth in nothing else but in sinnes They are not said in this place To bee dead in trespasses and sinnes whose sinne iâ—â—â—ut out but they whom sinne hath wounded slaine as guiltie before the iudgement seat of God The Apostle speaketh of spiritual death which is a separation of Gods spirit grace from man From whence also y t death which we call the first death to wit the departing of the soule from the bodie and the second death which is death euerlasting doe procéede Let vs now sée what doctrine is ministred vnto vs out of this place First we learne héerehence that men destitute of Gods grace can doe nothing else but sinne in euerie thing that they take in hand Secondlie that Sathan hath full swaie in the children of vnbeliefe that is to saie in them which beléeue not the Gospell Thirdlie that the life and conuersation of men is a testimonie and witnesse by what spirit they are lead whether by the spirit of God or the spirit of the Diuell Fourthlie that such as beléeue in Christ are set frée from the tyrannie of Sathan that hée hath no power ouer them to egge them as hée list to this sinne and that There are two causes of sinnes noted héere to wit The course of this world and The Prince that ruleth in the aire But of these I will speake héereafter when I shall ioine vnto these other causes also as the words of the Apostle shall moue me to the end wée may haue all the causes of sinnes in the vnbeleeuers noted together and so with the greater diligence take héede of them Verse 3. 3 Among vhom vve also had our conuersation in time past in the lusts of our flesh in fulfilling the vvill of the flesh and of the minde and were by nature the children of vvrath as vvell as others Among whom likewise all wee were sometimes conuersant in the concupiscence of our flesh dooing the will of the flesh and of the minde and we were by nature the children of wrath as well as others THis is spoken by waie of application and serueth to this end that the Ephesians looking vpon the Iewes as vpon a paterne or example might hope well For séeing y e Apostle saith That the Iews were no lesse giuen to the lewd lusts of the flesh and vnto doing the will of their wicked thoughts whereby they became the children of wrath by the like corruption of nature which reigned in the rest than the Ephesians or other Gentiles and yet affirmeth that they were taken to grace and receiued into fauour it putteth the Ephesians in good hope comfort that they should be receiued into fauour also and be saued through the selfe same goodnesse of God Héerehence let vs learne the vse of such examples as the holie scripture commendeth vnto vs. For they to speake brieflie besides the doctrine which is to be gathered by them set before our eies Gods iudgement and his mercie that we might be instructed and taught hauing such godlie examples of them both in present view The lust of the flesh is that which springeth from the corruption and naughtinesse of the flesh that is of originall sinne For héere this word Flesh signifieth the whole man not yet renewed In the Flesh dwelleth Lust whereby man is egged to do those things which the flesh and the wicked thoughts of the same doe like The Apostle in this place séemeth to make two parts of a corrupt and naughtie nature to wit 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is to saie the flesh and the minde or the vnderstanding part By the first is meant that part of the minde which the Philosophers call 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the appetite or desire which is void of reason By the last that part which they name 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the reasonable part Wherevpon it commeth to passe that the whole man before the grace of regeneration is by nature that is to say not
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
their disobedience Against this froward and wilfull wicked world maie be set as flat contrarie as well the examples of holie Angels and other Gods good creatures in heauen as also of Saints and holie people which estéemed nothing more pleasant nothing more precious and nothing better in their life than to be obedient vnto God by faith The sixt cause of sins ouerrunning the world is The Prince that ruleth in the aire that is to saie the Diuell For he as the holie historie beareth witnesse of traiterous Iudas entreth into mens hearts and pulleth them forward into diuers sinnes and offenses that they should not be saued Against him as flat contrarie maie be set the Prince that ruleth in the Church Christ Iesus who giueth his holie spirit to them that aske it And he is the first and chiefest author yea the cause of causes of all godlie purposes and exercises whatsoeuer in them that are turned and become new creatures Hetherto we haue shewed what be the causes of trespasses and sinnes ouerspreading the world against all which the onelie souereigne remedie is Faith in Iesus Christ This is the victorie which ouercommeth the world euen your faith In this are conteined the causes of doing good déedes which causes I haue alreadie rehearsed in this is Christ the conquerour of the kingdome of darkenesse possessed in this we are made new men and regenerated by this a new spirit wherewith we withstand the flesh is obteined finallie by this the whole bodie of sinne is striken dead and mortified Verses 4. 5. 6. 7. 4 But God vvhich is rich in mercie through his great loue vvherevvith he loued vs 5 Euen vvhen vve vvere dead by sinnes hath quickened vs together in Christ by vvhose grace ye are saued 6 And hath raised vs vp together made vs sit together in the heauenlie places in Christ Iesus 7 That he might shew in the ages to come the exceeding riches of his grace through his kindnesse tovvards vs in Christ Iesus But God which is rich in mercie for the great loue sake wherewith he loued vs euen when we were dead by sinne hath quickened vs together with Christ For by grace are ye saued and hath made vs sit together in heauenlie things in Christ Iesus that he might shew in times to come the abundant riches of his grace in kindenesse to vs ward in Christ Iesu THis is an amplification or enlargement and an Antithesis or opposition whereby the common state of the Iewes and Gentiles vnder grace is declared Before the Apostle spake seuerallie of them both now he comprehendeth and putteth them both together that he might shew the equall condition and state of them both The summe of the sentence is this As God made the Iewes partakers of heauenlie glorie euen thorough his méere grace goodnesse so did he also the Gentiles But the Apostle to the ende he might enlarge his speach amplifieth the same according to his manner by the place of causes and effects rehearsing the selfe same things here which he spake in the first Chapter touching this mysterie For in the first place he setteth downe the principall ground or chiefe cause of our restitution and recouerie to wit the méere mercie of God wherewith he loued vs in Christ After that he maketh mention of the fruites of this mercie which is of thrée sorts namelie of life of resurrection and of heauenlie grace in Christ For the life of Christ his resurrection and his sitting in heauenlie places is a certeine assurance a pledge and merit of our life our resurrection and heauenlie grace For seeing we are the members of Christ we shall be partakers of the same happinesse and glorie with our head And as the Apostle maketh Christ the meane by whom these so great benefits are conueied vnto vs so he maketh the declaring of Gods grace towards men the end of these benefits giuen and bestowed vpon vs. Neither is this a declaring of Gods temporall goodnesse but an vnspeakable token and signe of his perpetuall goodnesse For that which Christ once did that remaineth for euer as an assured warrant of Gods goodnesse towards vs. Now touching that which is inclosed in a Parenthesis By grace ye are saued it is indéed a verie short saieng howbeit the same conteineth the whole summe and cause of all Gods good graces powred vpon vs through Christ the benefit it selfe is Saluation the cause is Grace that is the honour of God which is grounded in Christ and from him conueied vnto vs as from the head to the members Héere againe is commended vnto vs a generall doctrine of the Church of God to wit that vnto God alone for Christ his sonnes sake our redemption is to be ascribed By which doctrine their vanitie is disproued who referre the benefit of our saluation to mens workes merits either going before or following after or ioined with iustification But this doctrine is treated vpon more at large in the point or discourse following and it is amplified by it owne proper causes vnproper causes put apart Verses 8. 9. 10 8 For by grace are ye saued through faith and that not of your selues it is the gift of God 9 Not of vvorkes least anie man should boast himselfe 10 For we are his vvorkemanship created in Christ Iesus vnto good workes that vve should vvalke in them By grace are ye saued through faith and this is not of your selues it is the gift of God not of workes least anie man should boast For we are his workemanship created in Christ Iesus vnto good workes which God ordein'd or prepared before that we should walke in them HEere the Apostle gathereth as it were into one Aphorisme the whole matter which hetherto he hath handeled to the ende it maie the better be séene and that the circumstances and causes also being placed together might the easier be borne in remembraunce and vnderstood First therefore he setteth downe Grace whereby God taketh vs againe vnto him of his meere mercie for Christs sake who is the matter of our saluation The effect of this grace he maketh to be Saluation that is our iustification and our glorification He addeth the instrument whereby the same is receiued euen Faith For by faith we receiue the promise of saluation which the Gospell doth present and offer vnto vs. But bicause false Apostles sworne enimies to grace haue for the most part attributed the benefit of saluation to the works of men the Apostle disproueth them taking his reason from the contrarie cause Saluation saith he is the gift of God Ergo it is not of workes For these two can agrée in no case To haue somwhat of frée gift and To obteine the same by desart of workes This is auouched by S. Paule saieng Si ex gratia c. If it be of grace it is no more of workes or else were grace no more grace but if it be of workes it is no more
so that they ceasse vtterlie and altogether leaue off to bée sorrie for their sinnes A certaine inclination to all Wantonnesse followeth this senslesse duinesse or blockishnesse yea rather a certaine vnbrideled desire to sinne which the Apostle tearmeth heere by the name of Wantonnesse This gréedie lust bursteth out into all kinde of villanies and abhominable misbehauiours which are héere noted vnder the word Vncleanesse all which are increased made more by Greedinesse the vtter aduersarie to contentation or temperance vntill it throwe a man downe headlong into the bottomlesse gulfe of damnation For 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is an vnmeasurable lust or desire which hauing neuer inough is alwais séeking to haue more In this place is first to be marked what a wretched creature man is without the grace of regeneration or new birth after the fall of our first parents to wit Vaine of mind blind of vnderstanding hard in hart wherby we may easilie perceiue what manner of frée will that is which the Sophisters Schoolmen haue in such count so highlie praise euen in such as are not regenerate or new borne If therefore according to the doctrine of S. Paule our intents our procéedings and our verie dooings are faultie and sinfull what sounde thing is remaining Tell mée that And although the Apostle doth not take from man his naturall abilities yet notwithstanding hée proueth that they were corrupt after his fall Moreouer we haue héere to marke that Saint Paule speaketh not of actions naturall or ciuill which are ruled gouerned by the mouing and gesture of the bodie For in these remaineth some libertie in such as are not yet regenerate or borne a new but he speaketh onelie of the actions which concerne Gods worship and seruice of which actions there are thrée causes The first is the word which instructeth the minde and frameth the iudgment The second is the holie Ghost which is effectuall in the word to the inlightening of the minde and the inclination or bending of the will The third is the will of man resting in the worde and giuing place to the holie Ghost of whom it is both instructed and moued Verses 20. 21. 20 But ye haue not so learned Christ 21 If so be ye haue heard him and haue bene taught by him as the truth is in Iesu But ye haue not so learned Christ if so bee that yee haue heard of him and are taught in him euen as the truth is in Iesus THe Apostle sheweth the cause whie the Ephesians ought not as other hethernish Gentiles doe to liue in the ignorance of the Gospell of Christ to wit bicause they haue learned Christ For as a little before he rehearsed the causes of manie fowle sinnes in the Gentiles which causes are these namelie The vanitie of their minde the blindnesse of their vnderstanding and the hardnesse of their heart so in this place he setteth flatlie against all these the knowledge of Christ aloue and further auoucheth that the same is the cause of leading a godlie and an honest life This knowledge therefore of Christ ought to bréed in vs an other manner of liuing than is in the Gentiles which are not yet to this daie turned vnto God by and through the preaching of the Gospell For this effectuall forceable knowledge of Christ what doth it Forsooth it reformeth the minde it inlighteneth the vnderstanding and if softeneth the heart to be short it reneweth the whole man by the spirit of God that now he beginneth to liue The life of God And this is that which the Apostle saith As the truth is in Iesus that is to saie the true waie to liue well set foorth vnto vs in an excellent and notable example For in Christ appeared no kinde of marke or token of the olde man because he bare the verie image of the Father and béeing full of the holie Ghost obeied his Father in all things The word Truth therefore doth signifie not onelie the assent of trueth but also the action which followeth the assent by the figure Synecdoche much vsed in Hebrew This place therefore is diligentlie to be marked which teacheth that the knowledge of Christ or of the Gospell is but vaine vnlesse wée haue ioined therewithall such manners as are worthie of Christ and the Gospell For the knowledge of the Gospell standeth not vpon a naked contemplation or gazing at things not in idle disputations c but in the single knoweledge of Christ in faith and in harmelessenesse of life or as Saint Paule saith else-where 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is to saie In knowledge and vnderstanding Verses 22. 23. 24. 22 That is that ye cast off concerning the conuersation in time past the olde man which is corrupt through the deceiuable lusts 23 And be renevved in the spirit of your minde 24 And put on the nevv man vvhich after God is created in righteousnesse and true holinesse That ye should cast off or laie 〈◊〉 from you after the former conuersation the olde man which is corrupt thorough the concupiscenses of error and should be renewed in the spirit of your minde and put on the new man which after God is shaped in righteousnesse and holinesse of truth THe Apostle declareth in a short rehearsall but yet full and pithie what it is to haue learned Christ trulie what truth is in Iesus and what manner of life the life of a Christian ought to bée Of this rehearsall there are thrée partes to wit To put off the olde man to be renewed in the spirit and to put on the new man The first part therefore is the putting off of the olde man The Olde man signifieth not the substance but the qualitie namelie vice and corruption all custome of sinning according to the conuersation of old This custome of sinning S. Paule would haue all Christians to put off that the rule and gouernement of the spirit might be effectuall and full of which thing he sheweth the cause Which is corrupt through the concupiscences of errour that is to saie whome deceiuable lustes do corrupt whiles they drawe men into corruption and destruction Whosoeuer therefore desireth to escape destruction and vtter vndooing let him put off the Olde man Now the Olde man is then said to be put off when the bodie of sinne is weakened and brought vnder that wée should serue sinne no more For so the Apostle expoundeth his owne words saieng Hoc scientes c. Knowing this that our old man is crucified with him that the bodie of sin might be destroied that henceforth we should not serue sinne In this speach of Saint Paule the word Crucified must be considered For by that is signified the efficacie and working of Christs crosse and this death in vs to the crucifieng and mortifieng of the Olde man To this serueth the exhortation of the Apostle Neigitur c. Let not sinne therefore reigne in your mortall bodie that ye should obeie it in the lustes
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
thereof neither giue you your members as weapons of vnrighteousnesse vnto sinne but giue your selues vnto God as they that are aliue from the dead and giue your members as weapons of righteousnesse vnto God This agreeth also with the saieng of our Sauiour Si quis vult c. If anie man will come after me let him denie himselfe and take vp his crosse dailie and let him followe me The second part of the rule héere set downe is To be rehewed in the spirit of our minde that is to saie to haue our minde made so bright and cléere with new light that the vanitie of our minde and the blindnesse of our vnderstanding béeing chased awaie our inwarde man maie taste sauour desire discerne perceiue vnderstand thinke vpon and reason of those things which are of the spirit For seeing The carnall or naturall man perceiueth not those things that are of Gods spirit it is behoouefull that such a renewing of the spirit bée wrought in vs as thereby we maie be able to submit and bring vnder our selues to the rule of the spirit The third part of the rule is To put on the new man which after God is created in righteousnesse and true holinesse Of this part there are thrée members The first is to put on the new man by forsaking sinne and a renewed spirit The second the qualitie of the new man to wit that he is Created after God that is to saie after Gods image or likenesse The third conteineth the things wherin that newnes or likenes of God consisteth namelie Righteousnesse and true holinesse with the former whereof we serue men according to the tenour of the second table and with the latter wée worshippe God purelie and sincerelie The worde True standeth for a title due vnto holinesse after the manner of the Hebrew phrase whereby is meant that not a fained or counterfaite Righteousnesse not an outward Holinesse onelie but a perfect Righteousnesse and an Holinesse of hart agréeing with the rule of Gods will is required This place of Saint Paule is diligentlie to be marked not onelie bicause it conteineth brieflie and in a verie trimme definition the partes of a Christian life but also bicause it setteth foorth a cléere and euident definition of Gods image in man For heere-hence we haue to vnderstand that The image of God is a conformitie or agréeablenesse of man with God In righteousnesse and true holinesse Héerevpon it came that our ancients or elders defined Christianitie to be an imitation or following of the diuine nature Verse 25. 25 Wherefore cast off lieng and speake euerie man truth vnto his neighbour for vvee are members one of an other VVherefore casting awaie lies speake yee the truth euerie one to his neighbour bicause wee are members one of an other NOw he gathereth the specialties which rise of the generalitie or generall rule concerning the putting off of the olde man and the putting on of the new besides he rehearseth certaine members of either man for examples sake The first specialtie is following Truth plaine dealing or singlenesse and of Lieng that is of auoiding all manner of coulourable excuses and doublenesse The Apostle gathereth this specialtie in this sort The olde man must bée put off and the new man must bée put on who is created after God in righteousnesse and true holinesse Ergo Truth is to bée followed as a member of the new man As for Lieng that must bée cut off and cast awaie as a member of the olde man to the ende we maie liue with our neghbours vprightlie plainlie and neighbourlie To this specialtie he addeth another reason drawne from things iointlie knit together We are saith hée members one of another Ergo we ought to succour and make much one of another in Truth and honestie without all dissembling and deceipt After this sort also the rest of the specialties following are to bee ordered all which are continued in discourse by an Antithesis or opposition euen to the end of the Chapter Verses 26. 27. 26 Be angrie but sinne not let not the sunne goe dovvne vpon your vvrath 27 Neither giue place to the Diuell Be angrie and sinne not let not the sunne set vpon your anger and giue not place to the Diuell or backbiter HE exhorteth vs that we should not be Angrie But because it happeneth oftentimes that euen the godlie are moued when things fall out amisse and through the weaknesse of their owne nature it commeth to passe that they can not be altogether frée from Anger Wherefore the first thing that he doth what is it Euen to set a stint and to bound in our Anger Secondlie he giueth vs counsell and aduise Thirdlie he addeth a reason of his counsell The stint of our Anger is that we should not sinne in being Angrie which is done so often as we be Angrie either through our owne default or the default of others But there is a kinde of praise-worthie Anger which is kindeled either against our owne sinnes to repent and be sorie for them or against the sinnes of others to correct and punish them and this onelie Anger hath an eie to Gods glorie and kéepeth a certeine stint But because it falleth out so that we can not bridle our Anger but through our owne follie it will drawe to it some other sin the Apostle giueth vs counsell That we should not let the sunne goe downe vpon our anger or wrath that is to saie that we should not let the sinne of Anger rest long in vs but as it riseth with the sunne so to let it fall with the sunne This selfe same meaning hath Pythagoras his posie Ollae vestigium cinere turbato The print of a pots foote when the asshes be stirred For if anger continue anie long time it commeth to passe that the Diuell will enter into that angrie mans heart wholie to possesse it so that by litle and litle he shall be swallowed vp at length in the gulfe of destruction And this is the sense of that which the Apostle addeth Neither giue place to the Diuell This place is diligentlie to be considered which beareth witnesse that the Diuell hath entraunce and roome made him to dwell in the heart of man By anger and wrath Séeing it is so fie vpon it and if we loue our selues let vs flie from Anger and wrath as from the nette and snare of Sathan Verse 28. 28 Let him that stole steale no more but let him rather labour vvorke vvith his hands the thing vvhich is good that he maie haue to giue vnto him that needeth Let him that did steale steale no more but labour rather working that which is good with his hands that he maie haue to giue vnto him that suffereth neede VNder the name of stealth or theft the Apostle by the figure Synecdoche vnderstandeth all deuises and waies whatsoeuer of deceiuing And as he giueth counsell to cut off this Theft as a member of the olde