by custome and imitation but by necessitie of birth conception after the fall of our first parents the childe of wrath that is to saie by the iust iudgement of God angrie and displeased with him guiltie of euerlasting death through sinne For the childe of wrath is Passiuelie taken and not Actiuelie For he is not héere said to be the childe of wrath which is angrie but he which suffereth anger by desart and therefore is appointed vnto punishment Also before the childe of wilfulnesse and stubbornesse is Actiuelie taken for it signifieth one that is froward malicious disordered and a wrestler against the word of God and his will It is to be noted therfore that this word Filius Childe ioined with Genitiue cases of Nownes appellatiues is somtimes Actiuelie taken that is to saie signifies a man giuen to that propertie or qualitie which by the Genitiue case is expressed other sometimes againe it is Passiuelie taken that is to saie signifieth him that is made subiect to suffer that thing which the Genitiue case declareth In this place let vs first of all marke how miserable our state and condition is without Christ For we are carried a maine into all kinde of sin and wickednesse euen as the lust of the flesh moueth vs not onlie summoned but also tried found guiltie before Gods iudgement seate as offenders deseruing the wrath of God and eternall death Let this thinking vpon our euill case admonish vs how swéete the Lord is and how comfortable his word who by his grace deliuereth vs out of these daungers and remoueth vs into his glorious kingdome Besides that we haue said by this and the former part we maie gather the causes of sinnes bearing full swaie in the world which kéepe order in following one another The first is the flesh it selfe Now this word Flesh is diuerslie taken in the Scripture For sometimes it hath a proper and sometimes againe a figuratiue or borrowed meaning When it is properlie taken it signifieth the fleshie substance of liuing creatures as when Saint Paule saith thus Non omnis caro eadem c. All flesh is not the same flesh but there is one flesh of men and another flesh of beasts and another of fishes and another of birdes It is figuratiuelie taken also sometimes by the figure Synecdoche and signifieth the whole man as in that place of Saint Paule Vt non c. That all flesh maie not boast that is to saie man or anie other liuing creature as in that place also of Genesis Finis c. An ende of all flesh is come before me Sometimes by the figure Metaphora for as the flesh doeth properlie signifie a thing sensible which maie be fealt and séene so Metaphoricallie it signifieth the outward shewe or appearaunce of things as in that place where it is said Vos iudicatis c. Ye iudge after the flesh Sometimes by the figure Metalepsis for bicause the flesh is soft it is otherwhiles taken for soft and set against hardnesse as in that saieng of the Lord Auferam c. I will take from their flesh their stonie heart and I will giue them a fleshie heart that is to saie a soft heart not resisting God but beléeuing in the word of God Sometimes by the figure Metonymia for something to him belonging and that diuerslie otherwhiles for the iudgement of reason as in that saieng Caro sanguis c. Flesh and bloud hath not opened this vnto thee that is to saie by the iudgement of reason thou perceiuest not that I am the Sonne of God and the true Messias Sometimes for the beginning of mans corrupt nature that is to saie for originall sinne as in Saint Paules Epistles euerie where maie be séene 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is to saie The wisedome of the flesh is death Againe Si secundum c. If ye liue after the flesh ye shall die And in that speach of the Lord Quod natum est c. That which is borne of the flesh is flesh And in this sense is the word Flesh taken when we make it the first cause of sinnes reigning and ruling among men Against this is set as it were flat contrarie the spirit of the new borne that is to saie a motion or working which the holie spirit stirreth vp in the hearts of the beleeuers which is the first cause of godlie purposes and exercises in men The second cause of sinnes swaieng in such sort is the lust of the flesh whereby the flesh or originall sinne is made lustie effectuall to bring foorth verie ill fruits The force of this lust all men féele trie in themselues Against this is set as flat contrarie the lust of the spirit which hath place onelie in the godlie and in such as haue chaunged their copie by repentaunce and this is the second cause of godlie purposes and exercises in the good The third cause of trespasses and sinnes is the vnderstanding or as Saint Paule saith 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is the minde when the minde or vnderstanding being attainted raised vp of lust beginneth to talke and reason with it selfe of those things wherevnto the lust moueth and pricketh it Against this is set as flat contrarie the vnderstanding of the spirit The fourth cause of sinnes and offenses is the will of the flesh and thoughts of the same as Saint Paule saith And although the will sometimes replieth vpon the reasoning of the flesh yet notwithstanding in them that are not new borne it is violentlie caried away yea verie often with the force of the flesh euen as a Pinnisse or small Barke is with contrarie windes and weather though the mariners doe what they can for the safegard of the same Héereto serueth the saieng of Medea Laudo â—â—â—liora c. The better I allow as true But yet the worst I will ensue Against this will of the flesh and the thoughts of the same is set as flat contrarie the will of the spirit commanding things which the flesh can in no wise awaie with and this is the fourth cause of godlie purposes and actions in the good The fift cause of sinnes is as Saint Paule saith 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The common course of this world that is to saie the peruerse and froward fashions of this world infinite offenses dailie giuen and examples of most mischieuous déedes without number This euill custome of the world is a kinde of fodder sustenaunce of sinne wherewith manie among them that were minded to feare God being fedde fat ware wilde and kicke vp the heele against him Héerehence springeth this that the euill manners of parents is ths euill bringing vp of their children For whiles men doe amisse and liue after the manner of the multitude they excuse themselues by example as they in olde time did who setting good Noe at naught were paid home at length féeling in the floud due punishment for
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
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
of Christ This wonderfull chaunging of our condition ought worthilie to stirre vs vp to thankfulnesse For if in the world he that dischargeth his office notablie and is aduaunced into higher place of promotion thinketh it a filthie thing to staine his degrée of honour with some fowle fault and on the other side who soeuer outreacheth the rest in vertue noble déeds bringeth the more beautie and renowme to his place what shall we saie of them which haue obteined this dignitie to be called and counted not onelie Holie Prophets Kings or Spirituall Priests but also The children of God This necessitie therefore of chaunging the condition of our former state being badde into a better is diligentlie to be considered that it might stirre vs vp to lead a life worthie of so great and excellent a calling in all sobernesse righteousnesse and holinesse For we are called as Saint Paule saith elsewhere Not vnto filthinesse but vnto sanctification and holinesse Héereto serueth that place also of the Apostle to Titus Apparuit gratia c. The grace of God that bringeth saluation vnto all men hath appeared and teacheth vs that we should denie vngodlinesse and worldlie lusts and that we should liue soberlie and righteouslie and godlie in this present world looking for the blessed hope and appearing of the glorie of the mightie God and of our Sauiour Iesus Christ who gaue himselfe for vs that he might redeeme vs from all iniquitie and purge vs to be a peculiar people vnto himselfe zealous of good workes Thirdlie because the Apostle is exhorting the Ephesians to Vnitie of spirit that is to saie to concord and agréement he laieth the foundations thereof whiles he requireth at their hands Humblenesse of minde meeknesse long suffering and bearing one with an other through loue Of these Christian vertues I will saie somewhat to the ende that the differencies and properties of them maie the better be seene and knowne Humblenesse which the Greekes call 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is a vertue of the minde which doth so rule a godlie man that he thinketh not too well either of himselfe or of his giftes but rather abaseth himselfe vnder all men in the feare of God giuing to God all glorie and praise This vertue is the verie next fruite of true repentaunce which taketh vnto it dailie new increasings so that it be true and naturall and not false and counterfait Now this holie Humblenesse increseth groweth by foure things The first is by the acknowledgement of our owne vnablenesse and weaknesse The second is by considering the ende of Gods giftes which he hath giuen vs for our giftes are diuerse And why Euen that the benefite of them maie be common that is to saie to the edifieng one of another in the bodie of Christ The third is by binding our selues to serue others according to the parable in the Gospell For Of him which hath more more shall be required The fourth is by thinking throughlie vpon Gods counsell purpose and prouidence who oftentimes bringeth to passe that they which séeme to haue but small giftes bestowe more trauell in building vp Gods Church than they which excell in diuersitie of gifts Meeknesse followeth Humblenesse aptlie after the Apostles order and it is the childe as it were of Humblenesse Now Meeknesse which the Greekes call 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is a kind of calmenesse in the mind whereby as anie one bridleth himselfe from being angrie or wroth so he sheweth himselfe gentle and faire spoken to others The contraries to this are fiercenesse madness frowardnesse stubbornesse waiwardnesse and such like vices which turne the calmenesse of the minde into a storme and tempest Long suffering which the Greekes call 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Latinists Longanimitas is a companion of Méeknesse and it is a certeine mildenesse of the minde giuing place vnto wrong and parting from ones owne right for quietnesse sake For so Saint Paule séemeth to define this vertue when he addeth these words Supporting one another through loue endeuouring to keepe the vnitie of the spirit that is the concord or agréement of mindes In the bond of peace For loue knitteth vs together as it were with linkes euen as the members of the bodie béeing fastened together by ioints are ruled by one spirit When therefore the heart is reformed by Gods spirit and brought vnder by true humblenesse méekenesse and long suffering we shall then well inough awaie with others amend them that haue done amisse and also loue one another with true loue according to the Lords commandement This place of the Apostle is diligentlie to be marked For he sheweth at what thing the true agréement of mindes in the Saints must take beginning namelie at the rooting out of all such vices as are plagues to concord and vnitie such are these hawtinesse hastinesse frowardnesse fiercenesse waiwardnesse c. Heereto serueth the saieng of Solomon Onelie by pride doth man make contention And Christ saith Learne of me because I am meeke and humble in heart In which words Christ commandeth the bridling of two affections namelie desire of reuengement and pride For as Humblenesse of heart is flat against pride so is Meeknesse flat against desire of reuengement Christ saith that the brideling of these affections is the bearing of his yoke For he that hath found rest in Christ and a refreshing after his labours an acquittance from the Lawe which condemneth ought not therevpon to take libertie to sinne but 〈◊〉 being raised vp and comforted by the grace of Christ to take vp Christs yoke and to chaine in the lewd lusts of the flesh This yoke of Christ shall not then be cumbersome or tedious vnto vs but easie and light when we are once vsed to Meeknesse and humblenesse after his example being propt vp with true confidence and beliefe in him Contrariwise such as hold scorne to carrie the yoke of Christ let them hardlie euen as they deserue be made subiect to the rule and power of the Diuell and lie troden vnder his féete For it cannot otherwise be but that euerie one of vs must beare the yoke either of Christ or else of Christs aduersarie Verses 4. 5. 6. 4 There is one bodie one spirit euen as ye are called in one hope of your vocation 5 There is one Lord one faith one baptisme 6 One God and Father of all vvhich is aboue all through 〈◊〉 and in you all There is one bodie and one spirit euen as ye are also called in one hope of your calling There is ou◠one Lord one faith one baptisme one God and Father 〈◊〉 all which is aboue all and through all and in you all THis is a confirmation of the proposition wherein is set downe before vs a heape of reasons or arguments all which hang vpon this one principle That which is one ought in no case to be at strife and debate with it selfe The assumption or minor is this The Church
our former life least the Lord in his furie most iustlie cast vs off and giue vs ouer into a reprobate minde till we growe past grace be vtterlie void of anie féeling of sorowe for our sinnes Let not the multitude of misliuing sinners moue vs let not lawlesnes be a cloke to couer our shame let not scaping scot frée when we haue done amisse deceiue vs. The punishment is not forgiuen or forgotten though for a time it be forborne and driuen off Let vs not therefore set light by Gods gentlenesse and long suffering dailie calling vs to amendement Verse 8. 8 For ye vvere once darknesse but are novv light in the Lord walke as children of light For ye were sometimes darknesse but are now light in the Lord as children of light so walke HE fetcheth the reason of hisexh ortation from a comparison of the Ephesians double estate to wit of that wherein they were before their conuersion and of this wherein they are now placed after their conuersion For it is méete that euerie one should answere in life manners the degrée and place wherein he is set and should also take héed that he staine not his estate with anie spot least through his owne follie and fault he fall from that dignitie whereto he was aduaunced both to his owne shame and reproch and also to the ruine and decaie of others which by their example are the worse The Apostle in this place calleth men that are blinded in their sinnes liue altogether disorderedlie villanouslie by the tearme of Darknesse such are all they manie or few which are not yet conuerted or turned by the Gospell Now this figure Metonymi◠hath in it great force as when we call a wicked man wickednesse it selfe The meaning therefore is this Before your conuersion O yée Ephesians what were ye Euen men made of the méere darknesse of ignorance and maliciousnesse so that there was not one mite of true and healthfull light remaining in you But now you are light walke therefore as children of light The word Light is attributed and giuen to the faithfull both bicause they are inlightened in themselues with true light and also bicause they giue more light and shine brighter than others insomuch that they doe euen reproue and finde fault with the life of the wicked that is to saie make the same more manifest This place is principallie to be marked which admonisheth vs that the thinking vpon the dignitie and worthinesse of Christians ought to be a pricke vnto them to stirre them vp to liue holilie and vnblameablie both that we should performe to God ward all due obedience and also drawe others forward by our example to godlinesse Besides that this place teacheth vs that such as professe themselues to be Christians and yet liue wickedlie deceiue themselues and laie themselues wide open to greater danger of damnation For they are not the Children of light that is to saie they are not inlightened with the true light vnlesse they defie and forsake the workes of darknesse Verse 9. For the fruit of the spirit is in all goodnesse and righteousnesse and truth For the fruit of the spirit is in all goodnesse righteousnesse truth THis Argument is drawne from the cause efficient We which beléeue are regenerate or new borne and indued with the spirit of Christ Now The fruit of the spirit is goodnesse righteousnesse and truth Therfore we must doe what we can by these to stand against maliciousnesse vnrighteousnesse lieng This verse must be read in a Parenthesis that the words which folowe maie agrée with the sentence going before Verses 10. 11. 10 Approuing that vvhich is pleasing to the Lord. 11 And haue no fellowship vvith the vnfruitfull workes of darknesse but euen reproue them rather Allowing that whereby the Lord is well pleased and haue nothing to doe or meddle not with vnfruitfull or vnprofitable workes but rather rebuke them THe Apostle declareth what it is To walke as children of light and he draweth the endeuours or studies of the children of light as it were to thrée heads For his will is first that we should search out and approue whatsoeuer is acceptable vnto God that is to saie whatsoeuer is commanded and set downe in his word For as the word of God alone instructeth and teacheth vs what pleaseth him and what displeaseth him so this word alone ought to be the rule of life vnto the godlie Secondlie the Apostle requireth vs Not to haue anie fellowship with the vnfruitfull that is to saie vnprofitable hurtfull works of darknesse to wit which procéed from the ignorance of the Gospell of Christ and which haue in them as their cause concupiscence ingendered such are the heathenish and horrible sinnes wherewith they that are ignoraunt of the Gospell defile and staine themselues Now we are said then to haue fellowship with heinous and great disordered sinnes both when we either make proofe anie manner of waie one or other that they please vs or when we ouerslip them with silence and that most of all if our calling otherwise séeme to charge vs that we ought openlie to professe our selues displeased with them Thirdlie that we should rebuke the workes of darknesse and that as well by our holie and honest life as also by liuelie voice springing from a certeine zeale of the glorie of God and thus must we chieflie doe if it stand with the order of our vocation and calling But if we maie not doe it in words yet notwithstanding wée must shewe one waie or other that these sinnes and offenses like vs not in anie case but altogether irke and loath vs. This place is to be marked For the Apostle doeth not comprise in a short Aphorisme the duties of the children of light to wit of Christians onelie but also disproueth and throweth vnder foote the vanitie of them that giue a gesse as the blinde man shootes his bolt that they doe their duties to the vttermost if they sinne not themselues in their owne person being neuer a whit carefull for others Moreouer the Apostle teacheth in this place that they also are out of the waie and twang vpon a wrong string who though they liue in blind Poperie thinke notwithstanding that it is enough to abhorre vngodlinesse and defie papisticall superstition in minde and thought supposing that to be present at the abhominable théeuish and heathenish deuotions of Papists for outward peace and quietnesse sake is nothing hurtfull For they which either by their presence séeme to allowe these trumperies although in minde they mislike them much yet notwithstanding they put the halter of wicked fellowshippe about their owne neckes And what doe they They vnderstand not that it makes no matter whether they doe it of blinde superstition or of craftie and close dissimulation seeing that by either euill as well this 〈◊〉 that men make a mocke of Gods holie religion and by their example partlie confirme and embolden the ignoraunce
it is the trimmest ornament and the fairest furniture that an honest woman can haue This place therefore teacheth vs that Democracie or séeking to be all alike in rule is in a manner against nature For the rule of the husband ouer the wife in the house doth shew the forme and order of Aristocracie or the verie best and vprightest kinde of gouernment that is For it cannot bée that there should bée continuance of peace and maintenance of concord wheresoeuer this 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is to saie equall swaie and rule all alike is receiued which bringeth to passe that euerie man is for himselfe all to commaund and none to obeie ¶ THE SIXT CHAPTER THE SVMME OF THE SIXT Chapter CHildren and parents seruaunts and maisters must discharge such dueties one to an other as belong to their calling All must arme themselues with the furniture and weapons of the spirit to withstand the kingdome of Sathan Praie yée for all men and for mée whose state that you maie knowe I send Tychicus vnto you THE ORDER AND PARTES OF the sixt Chapter AS hée treated of the duties of married folkes one to an other in the end of the fift Chapter so he setteth downe the duties of children and parents of seruaunts and maisters in the beginning of this sixt Chapter Afterwards the Apostle commeth backe to a generall exhortation aduising the Ephesians to furnish themselues with spirituall armour against spirituall enimies of whom he maketh a short description and laieth out the spirituall armour péece by péece as it is to be put on Moreouer the Apostle desireth them to praie for him and certifieth them that he sent Tychicus vnto them to comfort them Lastlie he shutteth vp his Epistle after his woonted manner with blessing welwishing vnto them ¶ THE EXPOSITION OF THE SIXT Chapter with the obseruations of the doctrines therein conteined Verse 1. 1 Children obeie your parents in the Lord. Children obeie your parents in the Lord. THis is the third specialtie to wit obedience of children towardes their parents wherin we méet with two things to be marked The first is that vnder this word Obedience the holie scripture compriseth honour whereof obedience is a most assured token by the figure Synecdoche commonlie in vse This honour hangeth vpon two points namelie in affection and in effect The honour which standeth vpon affection is true godlinesse towards our parents true loue and feruent good-will likewise wherewith we make much of them and dutifullie behaue our selues towards them bicause they are our parents The effect of honour due to our parents is to be fullie persuaded in minde and conscience that their estate is in déede a diuine order and degrée appointed by God for that cause to bée had in estimation and account Let children therefore euen willinglie stand in awe of their parents submit themselues vnto them obeie them in all things that are honest and lawfull let them shew themselues thankfull gentle dooing them good in word and in déed couering the faults of their elders with méekenesse or at least wise making the best of that which is amisse The second thing which I said was to be marked in this place is that this obedience ought to be performed In Domino In the Lord which putteth children in minde of two verie great things The first is To obeie for the Lords sake or for his commandements sake and that faithfullie or in faith Héereto serueth that saieng of Iesus the sonne of Syrach Qui timet c. He that feareth God honoureth his parents The second is To knowe that a measure of obedience is appointed them least they should obeie their parents in things which withstand the Lordes will For if parents shall take in hand anie such thing let children learne and knowe that the lawe of their parents after the flesh laid vpon them in that sort is quite displaced by the commandement of a higher gouernour euen their heauenlie Father If parents therefore inioine and charge their children to doe anie thing either against religion or against honestie or to the hurt of their common countrie the children owe no obedience at all vnto their parents in this case yea rather let them set themselues flatlie face to face fist to fist against them prouided alwaies that they passe not beyond the bounds of godlinesse To this belongeth that notable saieng of Ausonius Parentibus c. Then doth a child obeie his father his mother when hee or she doth that of their owne will accord which they are rightlie well commanded to do With this also agréeth that saieng of our Lord Si quis vult c. If anie will come to me hateth not his father his mother he cannot be my disciple Our parents therfore are to be loued but yet our Creator is to be preferred Heerevpon S. Ambrose saith Si officium c. If dutie is not to be denied but to be discharged towards our parents how much more then to the maker causer procurer of our parents namelie God whom thou art bound to praise thanke for thy parents And the same S. Ambrose saith Vt pasâ—endos c. As the Scripture commandeth vs to feed and cherish our parents so it biddeth vs giue them ouer and forsake them if they shall bee hinderers of a desire and disposition to holinesse and deuotion The hate therefore which Christ teacheth vs to beare towards our parents is but a dissembled hate or a hate in shew whereby we seeming deafe and hard of hearing regard not but lightlie passe by the swéete sugred songs of Syrens that is to saie of our parents dooing what they can with the balmed baites of this world to vndoe vs and to drowne vs in the waues of wickednesse but we ought not to giue them the hearing much lesse the doing This hate therefore is the hate of dissimulation not of persecution of auoiding not of annoieng of eschewing not of vndoing of godlinesse not of cruelnesse For then ought we as it were to hate them to passe by them to kéepe vs from them when we cannot serue God and them both at once But surelie if both could conuenientlie be done then doubtlesse God first of all must haue his honour secondlie our parents their dutie and seruice Verses 1. 2. 3. 1 For this is right 2 Honour thy father and mother vvhich is the first commandement vvith promise 3 That it maie be vvell vvith thee and that thou maist liue long on earth For this is right Honour thy father and thy mother which is the first commandement in promise that it maie goe well with thee and that thou maist liue long vpon earth THis is a reason of the exhortation set downe before and it standeth vpon thrée pointes namelie vpon that which is honest vpon the cause commanding and vpon that which is profitable It is honest and right to giue thanks for good turnes to our parents speciallie which