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
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
the Church foure waies First in power and force For as the powers of man comming from the head are conueied throughout the whole bodie by the veines and sinewes so the faithfull what force soeuer they haue they receiue it from Christ For in that the faithfull are mortified in the flesh and quickened in the spirit they haue that by the power of Christs death and resurrection who is their head For the power and vertue of Christs death kéepeth the flesh vnder in the beléeuers and by the efficacie and force of Christs life a new spirit is begotten in man whereby it commeth to passe that he walketh in newnesse of life Secondlie Christ is called The head of the Church in perfection For he alone deserueth the praise of perfection in the Church For all vertues in him are most perfect from whom certeine beames as it were from the Sunne doe shine shoote vpon the faithfull Thirdlie Christ is called The head of the Church in merit For he alone in the Church hath merits wherewith he merited and deserued for vs the heauenlie inheritaunce Fourthlie Christ is called The head of the Church in dignitie order and authoritie For he alone is the Monarch of the Church and a Prince at no mans controllment But least anie should thinke that S. Paule speaketh of Christ onelie as of the Prince of the Church he addeth a seuenth member and saith Of the Church which is his bodie Christ therfore is the head the Church his bodie to whom all efficacie force power floweth from the head Heere we haue to marke a verie trimme definition of the Church whereby it is defined to be The bodie of Christ not naturall but mysticall Of this bodie there are two sorts of members to wit dead and liuing They are dead members who with the outward assemblie of the Church visible congregation make confession of their faith but yet are void of y e spirit of faith such are Heretikes Hypocrites carnall Gospellers The liuing or liuelie members are they which being indued w t a liuelie faith walke not after the flesh but after the spirit whereby they are lead to be briefe whosoeuer do sincerelie liue in Christianitie they are the liuelie members of Christ As for the Turkes vnbeléeuing Iewes other Heathenish hearted people they all are to be reputed thought neither liuelie nor dead members of the Church Moreouer when the Apostle saith Euen the fulnes of him that filleth all in all things he sheweth why he calleth the Church The bodie of Christ and therewithall declareth how great the loue of Christ is towards his Church which he calleth The fulnesse of himselfe For such is y e loue of Christ towards his Church that althogh he perfourme all healthfull things in all men yet notwithstanding he thinketh himselfe a head halt lame vnlesse he haue y e Church as his bodie knit vnto him Héerevpon it followeth that Christ is oftentimes taken for the whole Church together ioined vnto hir head as when it is said Sicut enim vnum corpus c. For as the bodie is one hath many members all the members of the bodie which is one though they be manie yet are but one body euen so Christ For by one spirit are we all baptised into one bodie that is that we might be made one bodie with Christ that we might grow into one body of Christ that y e whole church might be nothing els but one Christ of which growing together Baptisme the Lords supper are effectuall signes Héerevnto serueth the saieng of the Apostle Abrahae dictae sunt c. To Abraham and his seede were the promises made He saith not And to the seedes as speaking of manie but And to thy seede as of one which is Christ Héere the Apostle calleth Christ The whole bodie gathered together in one whose head and life Christ alone is the members of whom are the faithfull being partlie Iewes and partlie Gentiles This he concludeth in the ende of the Chapter more plainlie in these words Omnes vos c. Ye are all one in Christ Iesus Héerehence had these manner of speaches their vse and custome To be made one with Christ To be with Christ Christ to be in vs To be lead by the spirit of Christ To be chosen in Christ To be called iustified in Christ To liue in Christ To die with Christ To be crucified buried and rise againe with Christ Héereto also serueth that which followeth in the third Chapter following That the Gospell was preached and reuealed to the Gentiles that they should be inheritours also and of the same bodie and partakers of the promise in Christ Héerevnto also perteineth the words of Saint Paule to the Galathians where he saith That he liueth in Christ and Christ in him And to this also belongeth that speach of Christ Saule Saule why persecutest thou me Now what haue the faithfull to gather héereby Euen to build their hope and comfort vpon this that Christ cannot perish of whom they are members by faith Héerby also haue the faithfull to succour strengthen themselues in life in death and euerie daunger bicause they are assured that the time will come when Christ shalbe glorified with his whole bodie howsoeuer his members amidst the hurlie burlies of this world be contemned and spitefullie ouertroden But to the end we may knowe that Christ of himselfe néedeth not this fulnesse the Apostle addeth That filleth all in all things For indéed if Christ filleth and perfourmeth all in all things then doubtles he standeth not in need of anie mans helpe hérein towards this fulnesse but so far forth as it pleaseth him of his vnmeasurable bottomles bountie to vouchsafe y e Church to be ioined vnto him as if it were his bodie This place likewise containeth a plentifull testimonie touching Christs Godhead For séeing it doth properlie belong to the nature of God To fill all in all things seing this abilitie is héere ascribed vnto Christ That he filleth all in all things it followeth that Christ is true God and in person infinite and eternall It is therefore well said in the Church Christ is all in all euerie where Christ filleth all in all The sonne of the virgin is God For these titles are right wel applied to his person in respect of the nature of his Godhead not in respect of the nature of his manhood which hath his peculiar properties the taking awaie wherof is the taking awaie of the truth of Christs manhood the ouerthrowing of the hope of our resurrection Wherefore that saieng of S. Paule to the Philippians is throughly to be setled in memorie Nostra corpora c. That our vile bodies shall be changed and fashioned like vnto Christs glorious bodie Now if Christs manhood were turned into his Godhead as in times past the Eutychians wickedlie maintained and at this daie Stenkfield traiterouslie teacheth
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
same 181. Dronkennes and what a filthie sinne it is 181. Dronkennes to bee detested as the pestilence 182. E. Elect. Elect and by what meanes they are discerned from the reprobate 160. Elect and who be so called 15. Elect are the members of Christ 56. Elect and when wee are said to be such 16. Election Election of God eternall 16. Election and the third vse thereof 70. 71. Election conditionall 16. Election hath two ends and what they be 70. Election and the double vse of the same 70. Election and the matter of the same 14. Election without Christ none 14. Election the end of the same 14. 15. Election free without vs ratified c. 15. Enimies Enimies and that our spirituall enimies are dangerous 226. 227. Enimies and from what place they shall assault vs. 227. Enimies of the Church are mightie and malicious 228. Epistle Epistle to the Ephesians whie it was written 23. Epistle to the Ephesians of two parts 4. 5. 6. 7. Epistle to the Ephesians what it conteineth 4. Euangelists Euangelists companie-keepers with the Apostles 137. Euangelists of a lower degree than the Prophets 137. Euangelists and what their name signifieth 138. Example Example of Paules conuersion calling what it teacheth vs. 106. Example if it bee euill how daungerous 81. Examples Examples of vice wonderfull forceable 167. Examples of Saints c. and what was their delight 81. Examples and what lessons are to be learned by them 77. F. Faith Faith conceiued by the gospell preached 30. Faith the shield of a Christian souldier against Sathan 230. 231. Faith knitteth vs vnto Christ 27. Faith the instrument whereby grace is receiued 12. Faith by what meanes we are called therevnto 19. Faith the instrument whereby we obtaine the glorious inheritance 37. Faith required towards our ingraffing into Christ 56. Faith and what it hath to strengthen it selfe 49. Faith and the ordinarie instrument to obtaine it 66. Faith oftentimes taken for hope 28. Faith and that there is but one faith as but one promise c. 130. Faith what it comprehendeth 33. Faith the meane whereby we receiue the benefits of Christ 112. Faith defined according to the Papists opinion commonly called faith historicall 112. 113. Faith iustifieng and what is the note or marke of the same 113. Faith and three degrees of the same to be marked 132. Faith historicall what it is and that such faith is erronious 118. Faith the meanes whereby Christ dwelleth in vs. 118. Faith and the force thereof in respect of our neighbour 118. Faith the working thereof 9. 10. Faith the leaning staffe to rest by vppon Christ 96. Faith the instrument whereby we receiue saluation 84. Faith the remedie against sinne 81. Faith and of the effects of the same 81. 82. Faith and in what case such bee as lacke it 216. 217. Faith and of the operation or working of the same 144. Faith made effectuall by loue 149. Faith and in what case they bee that haue it not 144. Faith springeth from the knowledge of Christ 142. Faith cleanseth the conscience from all dead workes 72. Faith sincere and what are the warrants of the same 72. Faith hypocriticall and wherein it consisteth 72. Faithfull Faithfull the members of Christes bodie 52. Faithfull comforted and strengthened against death c. 52. Faithfull are Saints 9. Faithfull and a necessarie lesson for their learning 47. Faithfull the members of Christ 41. Faithfull tempted of Sathan diuers and sundrie waies 41. Faithfull called light for two causes 172. Faithfull during this life haue some vncleannesse 190. Fall Fall of man not imputable to god 15. Fall of man the cause of Gods foreknowledge 16. Fathers Fathers and of what things they ought to take heed 211. Feare Feare of God and what is proper therevnto 170. Feare of the wife to the husband and wherein it consisteth 197. Feare of Christ and what it is 183. Feare of Christ and what are the benefites thereof 183. 184. Flesh Flesh what the same signifieth 77. Flesh an enimie to the spirit and how we are tempted thereby 223. 224. Flesh hath sundrie significations in scripture 78. Flesh taken for fleshie substance of liuing creatures 78. Flesh signifieth the whole man 79. Flesh taken for soft and tender 79. Flesh contrarie to the spirit 79. Following Following of God and what sinnes withstand the same 166. Following of God and wherein it consisteth 164. Following which God requireth what it is 164. 165. Forgiuenesse Forgiuenesse of sinnes not denied the repentant 168. 169. Fornication Fornication a sinne which fighteth with true holinesse 166. Fornication a wandering fleshlie lust 166. Fortune-tellers Fortune-tellers and their profession defaced 206. 207. 208. 209. 210. Free-vvill Free-will confuted by Paules doctrine 151. 152. Fulnesse Fulnesse of God what it is 119. 120 G. Gift Gift of God and what the same is in vs. 222. Gift of god must not be quenched 222 Gifts Gifts giuen to the Church and to what end 133. Gifts and that Christ is the Author of them 132. Gifts of the Church and to what end they were giuen 141. Gifts wherewith Christ beautifieth his Church rehearsed 136. Gifts belonging to the Church why vnequallie distributed 131. Gifts and how Christ doth destowe them 132. Gifts that no man shuld brag in the multitude or excellencie of gifts 132. Gifts and how we must be content with them and vse them 132. Glorie Glorie of God the end of our saluation c. 32. Glorie of God the end of our sanctification 32. Glorie and in what place the same is to be giuen vnto God 121. Glorie of God the end of our redemption 120. Glorie and by what meane it ought to be giuen vnto God 121. Glorie of god and how long the same must last 122. Glorie and not shame to suffer for the doctrine of the Gospell 125. God God called the father of glorie and whie 35. God and what sundry titles are ascribed vnto him 35. 36. Godlie Godlie are set in a verie hot skirmish 222. Godlie and what armour they must weare 220. 221. 222. 223. 224. 225. 226. 227. 228. 229. 230. Godlinesse Godlinesse by what things it might be iudged 114. Godlinesse and what things are of force to turne vs from it 180. Goodnesse Goodnesse of God and whie wee are bound to extell the same 14. Goodnesse of God in raising profit by the Gospell 33. Goodnesse of God towards the hearers of the Gospell preached 33. Good-pleasure Good-pleasure of God and what it is 24. 25. Good-pleasure of God the cause of the reuelation of the mysterie of the Gospell 25. Good-pleasure of God and when it was reuealed 25. 26. God-pleasure of God and the end whie it was reuealed 26. Gospell Gospell and of them that refuse to heare it preached 68. Gospell preached and how effectuall it is 66. Gospell and the effect of the same in the hearers 23. Gospell offereth saluation 30. Gospell guideth vs to the knowledge of Christ
faith wee will laie it downe in partes and diuide this conclusion into seuen partes or members then will wée shew and that brieflie what our faith may gather out of them seuerally The first member is declared in these words When he raised him from the dead that is to saie God in raising his sonne from the dead shewed the working of his excéeding power Of this first member there are thrée points The first of the Lordes death The second of his resurrection The third of the power whereby he was raised Of these thrée pointes wée will giue you a verie short admonition The historie of the Lords death is well knowne by y e writings of the Prophets y e Apostles the Creeds But y e power working therof is diligentlie to be distinguished sundered frō the passions or sufferings the deaths of other Saints or holie men For the passions or sufferings and the deaths of other Saints were either martyrdoms or trials of their faith and confession or els as for example in the théefe certaine punishments for offences But the death and passion of Christ is farre otherwise to be considered which Christ himselfe defineth to be sanctification that is to saie an offering vp of himself for many And he defineth the same 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for he saith thus The sonne of man came not to be ministred vnto but to minister and to giue his life 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a redemption for many Nowe 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is not redemption as the olde intrepreter hath translated it but the price of redemption For 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in Gréeke signifieth whatsoeuer is paid downe for their redemption which are kept in captiuitie which Homer in his Iliads calleth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is to say the price of redemption The passion and death of Christ therefore is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the price downe paid for the redemption of men who were held captiues and prisoners vnder the power of the deuill which price was paid to God by whose iust iudgment we were captiues This price hath his infinit estimation vncountable value from the wonderfull vnion or knitting of Gods nature and mans in one person Wherevpon Saint Paule doubteth not to speake thus Ecclesiam c. The Church of God which he hath purchased with his owne bloud Héerevnto we will adde a fuller definition for declaration sake The passion and death of our Lord Iesus Christ God and man is a propitiatorie sacrifice or sacrifice of attonement wherein the eternall son of the eternall God béeing made man offered himselfe by the eternall spirit vnto his father that by this his oblation obedience he might both purge the sinnes of the world and appease the wrath of God to the ende that all such as beléeue might be sanctified vnto life euerlasting through him As by this definition our vnderstanding and iudgement is rightly informed and taught concerning the passion and death of Christ so our faith must be stirred vp and stedfastlie resolued that sinne is so washed awaie by the death of Christ as that God doth remember it no more Moreouer wee must and ought with continuall thankfulnsse and innocencie of life to aduaunce and extoll this great benefit The second point of this first member is of the Lordes resurrection wherof wée will shew brieflie what is to be thought faithfullie and godlie First of all we must holde fast the testimonies of his resurrection which are of thrée sortes as commonlie I make them touching these the Catechisme and the historie of Christs resurrection set foorth in the Gospell must bée looked vpon and considered The definition of the Lordes resurrection must bée maintained to wit that the resurrection of Christ from the dead is Christs victorie and his triumph ouer sinne death hell and ouer the whole kingdome of Sathan For Christ by his resurrection fulfilled the promise Semen mulieris c. The seede of the woman shall bruse the Serpents head that is to saie as Saint Iohn the Lords Apostle expoundeth it Christus apparuit c. Christ appeared that hee might destorie the workes of the diuell Christ therefore rising againe is conquerour ouer Sathan which Sathan lieth conquered and crushed vnder the féete of Christ the conquerour that hée is no more able to drawe the faithfull that is to saie the members of Christ into death and destruction although he beare full swaie ouer the reprobate and obstinate and vseth manie and sundrie guilefull sleights to prouoke the faithfull to tast the forbidden fruite and so to be cast againe out of the Lordes Paradise that is to saie hée goeth about with corrupt doctrine and lewde manners to infect and poison the faithfull that the holie Ghost might be driuen out of them and so they through the losse of faith might bée shut out of Gods housholde and so become castawaies In the third place the fruites of the Lords resurrection must bée gathered which the godlie alone enioie the first wherof is remission of sinnes Si Christus c. If Christ bee not risen ye are yet in your sinnes Héerevnto serueth that saieng of the Prophet Daniel Auferetur c. Wickednesse shall be finished sinnes shall be sealed vp and iniquitie reconciled And although the reconcilement of iniquitie bée most properlie appertaining to Christs passion and death as before is declared yet notwithstanding it is also verie well applied to his resurrection bicause this is the accomplishment of all Christs benefits The second is our iustification Resurrexit c. Christ is risen againe for our iustification And Daniel saith Adducetur c. Euerlasting righteousnesse shall be brought in Doth not Saint Paule likewise define the obedience of Christ to bée our righteousnesse Both are true For whatsoeuer is giuen to one action or déede of Christ the same is rightlie giuen to them all by reason of the ordinarie appointment and ordinance common to all his works and actions The third is the giuing of the spirit Nisi c. Except I goe my waie that comforter shall not come And Paule saith Emisit c. He hath sent the spirit of his sonne into your hearts which crieth Abba Pater Abba Father The fourth is the confirming of the couenant of grace or an assurance and certaine warrant of a good conscience before God For so saith S. Peter Habentes c. Hauing a good conscience And In that a good conscience maketh request vnto God The words at large lie in this order Cui respondens c. To the which also the figure that now saueth vs euen Baptisme agreeth not the putting awaie of the filth of the flesh but in that a good conscience maketh request vnto GOD by the resurrection of Iesus Christ The fift is the renewing of our selues which is after two sortes to wit of our soules and of our bodies Of our soules according to that saieng of
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
peace which hath made both one breaking downe the wall that was a stoppe betweene vs and putting awaie through his flesh the lawe of commaundements contained in the lawe written that of twaine hee might make one newe man in himselfe so making peace and might reconcile both in one bodie by his crosse staieng hatred thereby IT is said that the Gentiles which were sometimes out of Gods housholde are nowe taken in and made of the number by Christs bloud Nowe there is added a notable figure of Rhetorike called Expolitio wherby that is expounded more at large which was said before brieflie in sum For the maner of reconciliation or attonement betweene both people to wit Iewes and Gentiles is declared And to begin withall Christ is made the foundation of this reconciliation or attonement when it is said thus of the Apostle Hee is our peace that is to saie He is the Author of the reconciliation or attonement whereby of two people namelie Iewes Gentils there is made one that is one Church which is the peculiar houshold of God After this is shewed the manner of reconciliation first in a similitude then in plaine and euident words The similitude is this The stop of the partition wall that is to saie the hedge put betwéene them is cut downe and laid wast The similitude must be expounded in this sort As he that is minded of two housholds to make but one pulleth downe the wall which was betwéene them and made them two sundrie housholds whereby they are now made but one so God minding to make one people one Church or one houshold of the Iewes the Gentiles tooke awaie The partition wall which set them asunder Now what this Partition wall betwéene y e Iews and the Gentiles was he sheweth in these plaine words The hatred that is the lawe of commandements which standeth in ordinances Here by the figure Metonymia he calleth Hatred the cause of the separation betwéene the Iewes and the Gentiles which cause he maketh to be The law of commandements which standeth in ordinaunces Now when he maketh this cause to be the lawe he meaneth not the morall lawe which is perpetuall but the ceremoniall lawe onelie which was a shadowe of things to come And this is that which the Apostle saith He hath taken awaye hatred euen the lawe of commandements which standeth in ordinaunces that is in rites and ceremonies Through his flesh that is by offering vp his flesh a sacrifice A signe or token of this abrogation or taking awaie of the lawe was the renting of the temple in sunder when the Lord gaue vp the ghost vpon the altar of the crosse He addeth also the end of this abrogation or abolishment saieng To make of twaine one new man in himselfe By the figure Metonymia he caleth two nations of people as it were diuerse housholds by the name of two men He calleth the Church of God one man which is as it were one houshold yea rather one man whose head is Christ he calleth this man the new man hauing an eie to the fashion custome of the world which vseth to call them new men that being but base borne or comming but of meane stocke and parentage become noble and honourable For we being the ofspring of Adam our forlorne father are made new men and adopted into the sonnes of God whiles we fasten our faith vpon Christ so that we are no longer called the children of Adam but the children of God He rehearseth this ende yet more plainlie saieng That he might reconcile both vnto God in one bodie by his crosse that is by the oblation which he made vpon the crosse For vnder this word Crosse is meant the manner of making the oblation whereby a double reconciliation or attonement was made the one of men with God the other of men with men namelie of the Iewes and Gentiles betwéene themselues Thus farre concerning the meaning of Saint Paules words now let vs marke the specialties which this place doth offer and affoord The first is that betwéene the Iewes and the Gentils there is no difference in respect of the communion and partaking of grace Wherefore let none be proud because he is a Iew and let none despaire because he is a Gentile For one nation hath no more prerogatiue or excellence than another before God God is no regarder of persons but in all people he that feareth him is accepted before him and he that worketh righteousnesse is esteemed Grace is common vnto all and it is offered to euerie one The second is That the lawe of Moses is abrogated and put downe I meane for outward rites and ceremonies insomuch that none stands compellable to receiue it yea whosoeuer receiueth it denieth Christ and despiseth the vertue of Christs crosse The third is That the death of Christ is the reconciliation attonement of man with God wherin we are borne new men ingraffed into Christs bodie as members of the same The fourth is That without the crosse of Christ we can by no meanes be at peace with God The fift is That as in Christ we haue peace with God so it is méete that in him also we labour to be at peace and vnitie one with another which doubtlesse can neuer be vnlesse we be lead by Christs spirit and haue faith in him For by faith we are ingraffed into his bodie that all of vs as manie as beléeue in Christ maie be made the members of Christ Wherfore it is reason and dutie that one of vs should make much of another as members of one and the selfe same bodie Verses 17. 18. 17 And came and preached peace vnto you vvhich vvere a farre off to them that were neere 18 For through him vve both haue an entrance vnto the Father by one spirit And comming he preached peace vnto you which were far off to them that were nigh Because through him we both haue an open waie in one spirit vnto the Father THe matter of reconciliation or attonement betwéene the Iewes and the Gentiles being expounded the Apostle commeth to the instrumentall cause thereof which is The preaching of the Gospell For it is Gods pleasure that his Gospell should not onelie be an instrument of saluation but also a witnesse and warrant of his good will Wherevpon it commeth to passe that the Gospell is vnto vs a most assured and certeine messenger and tidings bringer of peace betwéene God and vs. For which cause the Gospell is named Sermo reconciliationis The word of reconciliation The diuision following where Christ is said to haue come and to haue preached to them which were a farre off and to them which were neere that is to saie to the Iewes and to the Gentiles noteth vnto vs that Christ sent his Apostles to preach the Gospell of peace vnto all people one with an other none excepted according to that saieng Ite in mundum c. Goe ye throughout
〈◊〉 〈◊〉 〈◊〉 I am that good shepheard So héere also 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I am that same prisoner of Iesus Christ who haue the name euerie where to bee him that would make the Gentiles equall with the Iewes for which things sake I am now lead awaie to Rome and there kept prisoner Héere thrée places offer themselues vnto vs. The first That the preaching of the Gospell is ordeined for the building vp of the Church The seconde That the godlie preachers of the word must looke for nothing but trouble and persecution at the hands of the world The third That the preaching of the Gospell is a most assured token and vndoubted warrant of Gods fauour Verses 2. 3. 4. 2 If ye haue heard of the dispensation of the grace of God vvhich is giuen mee to you vvard 3 That is that God by reuelation hath shevved this mysterie vnto me as I vvrote aboue in fevv vvords 4 Whereby vvhen ye read ye maie knovve mine vnderstanding in the mysterie of Christ If ye haue heard of the dispensation or ministration of the grace of God which is giuen me to you ward to wit that God by reuelation hath made the Gospell knowne vnto me as I wrote vnto you before whereby when yee read ye may vnderstand my knowledge in the mysterie of Christ THis is a cause of the former reason taken from the cause efficient which he saith was not vnknowne to the Ephesians First he sheweth he was called of God to the office of an Apostle Secondlie he declareth y e manner of his calling Thirdlie he auoucheth that he learned the Gospell from aboue euen of God concerning which thing he wrote to the Ephesians before as he saith to the intent that they in reading might vnderstand knowe the certeintie of his doctrine and calling All these points pertaine to this purpose that we may be assured that S. Paule was an Apostle of the Gentiles by the appointment and commaundement of God so that wée neede not at anie hand to doubt of the certeintie of his vocation or calling testimonies whereof may bée read in the Actes of the Apostles in his Epistles to the Galathians and the Philippians Héere thrée things méet vs worthie of marking First How necessarie the certeintie of their calling is which teach in the Church The second That the Gospell is a mysterie vnknowne to mans reason flat against that most filthie and beastlie knaue which braggeth without shame that he forsooth by naturall reason found out the necessitie of the Gospell and the sending of the Messias into the world without the writings of the Prophets and Apostles The third That the certeintie of the Apostles doctrine is vnmoueable stedfast and vndeceiuable Verses 5. 6. 5 Which in other ages vvas not opened vnto the sonnes of men as it is novv reuealed vnto his Apostles and Prophets by the spirit 6 That the Gentiles should be inheritours also of the same bodie and partakers of his promise in Christ by the Gospell VVhich in other ages or times was not knowne to the sonnes of men as it is now opened vnto the holie Apostles and Prophets by the spirit that the Gentiles are coheires and of the same bodie and partakers of his promise in Christ by the Gospell THis is an amplification or enlargment by comparison wherein a reason is rendered why the Gospell of the calling of the Gentiles is named A Mysterie to wit bicause it was vnknown to the world till such time as it was opened by heauenlie reuelation that it was not made manifest to all the Gentiles indifferentlie one with an other that the knowledge of this mysterie was not so euident to the olde Prophets as it was to the Apostles For although the olde Prophets prophesied much of the calling of the Gentiles to the Gospell yet notwithstanding the time and the manner thereof were not so cléere to them as to the Apostles Nowe what kinde of mysterie this is of the Gospell which hee hath in hand he declareth in saieng That the Gentiles should be inheritours also and of the same bodie and partakers of his promise in Christ by the Gospell The mysterie of the Gospell therfore is this That the Iewes and the Gentiles are made ioint-heires of the heauenlie inheritaunce that they all make one bodie in Christ and that the promise of grace which is offered by the Gospell pertaineth vnto them both alike This equalitie or making of the Iewes and Gentils all alike ouerthroweth the prerogatiue or title of excellencie whereof the Iewes maie séeme to vaunt For saluation is a méere frée gift which is also offered fréelie to the most vnworthie Gentiles and to Idolaters but is receiued by faith alone For when the Apostle saith Of his promise in Christ and when he maketh the Iewes and the Gentiles euen and equall what else doth he but exclude and harre out all degrées of worthinesse in merites and requireth the faith of the promise The specialties of this place followe in order Theâ— first That the Gospell is a mysterie which mans reason cannot of it selfe by anie meanes reach vnto The second That the mysterie of the Gospell is reueled by the holie Ghost in preaching with liuelie voice and sounding vtterance For outward preaching auaileth and profiteth little vnlesse there be present within vs the true teacher namelie the holie Ghost which is effectuall and forceable in the worde and with the word The third That all Christs faithfull ones are heires of one and the selfe same inheritaunce members of one and the selfe same bodie and partakers of one and the selfe same saluation by one and the selfe same Iesus Christ The fourth That the dignitie of the ministrie of the Gospell is excéeding great and the necessitie thereof is not smal For by the same the promise of saluation which is to be receiued by faith alone is offered vnto all in Christ Iesus Verse 7. 7 Whereof I am made a minister by the gift of the grace of God giuen vnto me through the vvorking of his povver VVhereof I am made a minister according to the gift of Gods grace giuen vnto me according to the working of his power SAint Paule méeteth them in the téeth which would charge him with arrogancie for that he doth so highlie aduance his ministerie he vseth a certaine shifting off from himselfe to an other For he doth not make his owne merit or vertue but Gods grace the cause that hée was called to be an Apostle Againe he ascribeth it to the working of Gods power that by his Apostleship it pleased God to build his Church For séeing God is able to bring to passe that things which are not maie bée why then might he not of a bloudsucker make aâ—â— Apostle why then might he not of an arrogant person make a wise preacher why then might he not of a weakling make a Champion Let euerie one of vs set before his eies this example of
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
is one héervpon followeth the conclusion which is this Ergo the Church ought in no case to be at strife debate with it selfe The assumption or minor because it is to be proued is confirmed with store of reasons But that all things maie be knowne at the full we will consider euerie thing by it selfe seuerallie and that briefelie First therefore he saith that There is one bodie and one spirit that is to saie Euen as Christians are the members of one and the selfe same bodie so it is meete that they being quickened by one and the selfe same spirit should agree together in holie loue For as all the members of one and the selfe same bodie are quickened and gouerned by one and the selfe same spirit euen so must all Christians behaue themselues one towards another that they maie seeme to be lead and guided by one minde heart séeing they are all but one bodie in Christ Whosoeuer therefore departeth from vnitie and concord he must néeds depart from the bodie of Christ which is the Church Héerevpon it followeth that they which mainteine not stedfastlie holie loue and vnitie among themselues doe boast and bragge of the title of the Church all in waste And least we should suffer our selues to be withdrawne and pluckt awaie from the Church vnder a vaine shewe counterfaite colour of vnitie let vs marke the reason of vnitie which followeth Euen as ye are called in one hope of your vocation saith the Apostle that is to saie I would so haue you all to be one euen as ye are called to one and the selfe same inheritance which at this instant ye possesse by hope according to the word of your calling It is the Apostles will therefore that we should not depart from the word of our calling that is to saie from the pure doctrine of our calling from whence the soundation of loue and vnitie must be fetcht For he that departeth from the Gospell whereby God calleth he departeth from the vnitie of the Church from the which when a man is once separated it cannot be that he should be gouerned by the spirit euen as anie member or limme of the bodie being cut off from the bodie is no more ruled by the life which is in the bodie Now followeth the heape of reasons There is one Lord to wit of the Catholike or vniuersall Church namelie Christ Iesus whom all the faithfull ought of dutie to serue in vnitie of spirit and agréement of mind For if it be a fowle and reprochfull thing that household seruaunts which haue but one and the selfe same earthlie maister should fall out and brall among themselues and not rather with one consent agréement do that which they are commanded what I beséech you shall be more fowle and reprochfull than that Christians which haue but one maister in heauen the Lord Iesus Christ should be at disagréement defiaunce among themselues speciallie séeing there is But one faith of all in him whereby they staie and rest themselues vpon him alone being the onelie Lord and alone redéemer of all which Faith indéed séeing it is but one and the selfe same that is to saie of one and the selfe same promise it is méete that they to whom this One faith is giuen should also maintaine among themselues one vnitie or onenesse To this also belongeth that which followeth One baptisme to wit common to all whereby we are ingraffed into Christs bodie as it were incorporate with him One God and Father of all which is aboue all and through all and in you all that is to saie which ruleth ouer all and by his prouidence and gouernment ordereth and disposeth all dwelling in all the godlie by faith And although these words Aboue all through all maie be referred to the vniuersall gouernment and rule of all things yet the circumstanunce of the place maketh a restraint so that they are to be applied to the Church chieflie in this place The meaning of the words therfore is this Aboue all noteth the souereigne rule of one God ouer the Church Through all betokeneth his prouidence ouer spreading all and euerie member of the Church In all signifieth the coupling or knitting of vs together with Christ Whosoeuer therefore breaketh brotherlie loue or agréement he neither knoweth nor confesseth these thrée doctrines To be briefe whosoeuer is not moued with these reasons and arguments of vnitie to desire and endeuour to liue in loue and concord we maie well enough thinke that he or she hath not so much as one little crumbe of the same in them Verse 7. 7 But vnto euerie one of vs is giuen grace according to the measure of the gift of Christ But vnto euerie one of vs grace is giuen according to the measure of Christs gift THis is a figure called Prolepsis and maie be called in English Presumption whereby the Apostle cutteth off a quarrellous demand If all things which are héere rehearsed are common the Christians how then commeth it to passe that we are not equall in giftes belonging to the Church Why hath this man a greater gifte and that man a lesser Surelie this vnequall giuing of giftes is the séede of strife and enuie as maie be séene in the Corinthians and in manie others The Apostle answereth that grace is giuen to euerie one euen as it pleaseth Christ who bestoweth his gifts not onelie to the priuate vses of euerie one for himselfe but also to the profite maintenaunce and preseruation of the whole bodie to wit that one should edifie another with their gifts in the bodie of Christ Hauing therefore shewed the authour and giuer of diuerse gifts in the Church he cutteth off all matter of boasting and all cause of despising others which séeme to haue receiued smaller gifts If manie would consider this well they would not swell so much in their owne wisedome but euerie one would serue other the more with their gifts through loue Let vs therefore learne héerehence to be content both with our estate and giftes and to laie out vpon the edifieng one of another whatsoeuer giftes the Lord of life hath lent vs. Verse 8. 8 Wherefore he saith When he ascended vp on high he lead captiuitie captiue and gaue giftes vnto men VVherefore he saith VVhen he ascended vp on high he lead captiuitie captiue and gaue gifts vnto men BY the testimonie of Dauid he proueth that Christ is the Author of all such giftes as euerie seuerall member hath in the Church Now this testimonie is well to be marked because it conteineth a Prophesie concerning the triumph of Christ ascending vp into heauen which triumph Dauid sawe in spirit a thousand yeares before it came to passe This testimonie is taken out of the 68. Psalme which is a praising of Christ triumphant whom Dauid confesseth openlie to be Iehouah that is the true God Furthermore this verse of the Apostle borrowed of Dauid conteineth two things The first a Prophesie of
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
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
man so he requireth diligent trauell and earnest labour of euerie man in his vocation and calling as a member of the new man He addeth the ende of this precept namelie That euerie one maie haue to giue vnto him that needeth to wit vnto them which either by sicknesse or olde age being-hindered are not able to get their liuing with their hands This place is to be marked against théeues and pilferers which liuing idelie deuoure the fruits of other mens labours Verses 29. 30. 29 Let no corrupt communication proceede out of your mouthes but that vvhich is good to the vse of edifieng that it maie minister grace vnto the hearers 30 And grieue not the holie spirit of God by vvhom ye are sealed vnto the daie of redemption Let no filthy speach come out of your mouthes but if anie doe let it be good edifieng when neede is that it maie giue grace to the hearers and grieue ye not the holie spirit of God by whom ye are sealed vnto the daie of redemption AS he exhorteth vs to cut off filthie speaking and ribauldrie being one of the nastiest and fowlest members of the olde man so he giueth vs counsell to vse good and honest talke as necessarie for edification béeing a member of the new man that in so doing it might Minister grace that is to saie might turne to the profit and commoditie of the hearers For vnder this word Grace anie kinde of commoditie and profite whatsoeuer is in this place to be vnderstood Furthermore to his exhortation he ioineth a substantiall reason saieng And grieue not the holie spirit of God to wit with your filthie talke Now there is héere to be marked a double figure The first is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 whereby the affections and properties of man are applied vnto God The second is Metonymia For To grieue the spirit is to offend the spirit yea in such sort to moue him that he forsaketh man vtterlie in whom he tooke vp as it were his Inne For as a guest béeing thrust out of his Inne by violence feeleth himselfe therewith greatlie grieued euen so the holie spirit is said to be grieued when he forsaketh the heart of man wherein he lodged before by faith séeing manie a fowle sinne harboured in the same This exhortation of Saint Paule if it take place among them which professe the name of Christians there would be fewer offenses giuen by their life and greater quietnesse among men But lewd custome mens maliciousnesse the diuels temptations and the wickednesse of the flesh pull on the most part of men the more pitie to the contrarie and that not without great offense to the Church and the vndoubted destruction of manie The weapons therefore wherewith we must fight against this auncient lewd custome against mens maliciousnesse against the diuels temptations and against the wickednesse of the flesh are faith and praier That which the Apostle addeth By whom ye are sealed vnto the daie of redemption hath excéeding great weight in it to exhort For the holie spirit is an assured seale and a certeine marke whereby the godlie and elect are discerned from the wicked and reprobate euen till the daie of iudgement and redemption when we shall be quit and set free from all miseries Verses 31. 32. 31 Let all bitternesse and anger and vvrath crieng and euill speaking be put avvaie from you vvith all maliciousnesse 32 Be ye courteous one to another and tender hearted forgiuing one another euen as God for Christs sake forgaue you Let all bitternesse grudging anger roaring blasphemie or cursed speaking be remoued from you with all maliciousnesse or wickednesse And be ye mercifull one to another forgiuing one another euen as God forgaue you in Christ HE persuaded vs before to cut off anger as a certeine ill-fauoured and filthie member of the olde man now he willeth vs to pare awaie quite all the parts thereof as ioints of this member and biddeth vs plant in their places the vertues which are contrarie to these vices But because the names of the vices rehearsed héere are somewhat like in signification they are therefore to be discerned and knowne by their difference Bitternesse which in Greeke is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is the roote of anger and grudging this bréedeth grudging or indignation which in Greeke is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 being a certeine furie or madnesse of the minde thirsting after reuengement Indignation or grudging bréedeth wrath which bursteth out euen to the deede doing This wrath is the mother of Crieng or roaring that is to saie of quarrellous words tending wholie to contention strife Crieng or roaring bringeth foth blasphemie or cursed euill speaking whereby one doth what he can to nicke anothers name to raise vp an ill report vpon him so to séeke his discredite vndooing The Apostles minde is that all these sinnes and Maliciousnesse also with them be vtterlie put awaie for these be the weapons wherewith men arme themselues to wound and hurt their neighbours Moreouer the Apostle setteth flat against these members of the olde man the members of the new man to wit Courtesie mercifulnesse or tender heartednesse and forgiuing one another And to the ende he might persuade the Ephesians héerein he bringeth the principall paterne of all paternes namelie God the Father who for Christes sake forgaue vs. All Christians therefore as manie as couet like children to boast of so great a Father it behoueth them to applie themselues to this paterne For is it not a filthie thing that children should not followe the vertues of their Father so farre as they maie Héereto serueth the commandement of Christ Estote misericordes sicut Pater vester coelestis misericors est Be ye mercifull as your heauenlie Father also is mercifull Saint Ambrose frameth the Apostles argument in this manner Si Deus per filium suum seruorum misertus est quanto magis serui ipsi inuicem sibi debent misereri donare sralter in alterum peccet In English thus If God for his sonnes sake had compassion of vs being but seruaunts how much more ought we being seruaunts to be pitifull and forgiue one another if one offend another ¶ THE FIFT CHAPTER ¶ THE SVMME OF THE fift Chapter AS God the Father is to be followed in all holinesse and purenesse euen so is mutuall loue and charitie to be mainteined after Christs example to the ende that all filthinesse and vncleannesse being put to flight we should liue holilie and honestlie Furthermore subiects must be godlie disposed among themselues and liue Christianlie one with another And as it becommeth women to be obedient to their owne husbands euen so on the other side it is the dutie of husbands to loue their wiues after the example of Christ who loueth and tendereth the Church his déere spouse ¶ THE ORDER AND PARTS of the fift Chapter THe beginning of this fift Chapter is concluded vpon the last
verse of the fourth Chapter For as the Apostle did there take an argument or reason of mutuall goodwill and forgiuing one another euen from the example of our heauenlie Father euen so héere in the beginning of this fift Chapter he fetteth downe another example of the same Father generallie to be folowed of all he maketh a certeine souereigne or principall ground of the specialties following To this example he addeth an exhortation to mutuall loue taking his reason from the example of Christ from whence I meane from the example of the Father and of Christ he is carried againe to the specialties compared by setting contraries against contraries and he reckoneth vp diuers duties of Christians not a fewe interlacing reasons drawne from the diuersitie of our estate being of two sorts namelie before the light of Christ was knowne and vnder grace Lastlie he entereth againe into a generall exhortation concerning mutuall submission or dutifulnesse which he diuideth streight-waies into more specialties handeleth two of them at large in this Chapter The first whereof is touching the submission which women ought of dutie to shew and perfourme to their husbands The second concerning the dutie of husbands that they shuld loue their wiues euen as Christ loueth his Church THE EXPOSITION OF THE FIFT Chapter with the obseruation of the doctrines therein conteined Verses 1. 2. 1 Be ye therefore follovvers of God as deere children 2 And vvalke in loue euen as Christ hath loued vs hath giuen himselfe for vs to be an offering and a sacrifice of a sweete smelling sauour to God Be ye therefore followers of God as beloued children and walke in loue euen as Christ loued vs and gaue himselfe for vs an oblation and sacrifice of a good sweete sauour vnto God THe example of God set downe in the end of the fourth Chapter in speciall I applie in generall to wit that in all our actions and doings yea in the whole course of our life we should be Followers of God as deere children This Following consisteth in true holinesse wherby the spirit is kept pure and perfect and the soule and bodie with out complaint that is to saie it is framed to the rule of Gods will declared in his Lawe Hereto serueth the saieng of the Apostle Ipse Deus pacis c. The verie God of peace sanctifie you throughout that your whole spirit and soule and bodie maie be kept blamelesse vnto the comming of our Lord Iesus Christ This is the Following which God requireth when he saith Sancti estote c. Be ye holie because I the Lord am holie and haue separated you from other people that ye should be holie After the same manner also Christ setteth before vs the example of his Father to bée followed saieng Estote vos perfecti c. Be yee perfect euen as your Father which is in heauen is perfect The Lord in this place requireth not an equall perfectnesse but a like perfectnesse according to the measure which is in vs till we are come to true perfectnesse in déed which is signified by this word Following This place is diligentlie to be marked For it teacheth that whosoeuer will be in the number of Gods children they must followe the example of their heauenlie Father in all holinesse and purenesse They that neglect this and doe it not wrongfullie take vnto themselues the name of children seeing they are rather bastards than lawfullie begotten Héerevnto he addeth the example of the Sonne whereby hée exhorteth vs to loue one an other And that this present example might haue the more weight he sheweth brieflie from the effect how the loue of the Sonne of God is towards vs to wit Bicause hee hath giuen himselfe to be an offering a sacrifice vnto God for vs that is to saie a slaine sacrifice whereby satisfaction was made to God for our sinnes Hauing a sweet smelling sauour that is with which onelie sacrifice God was delighted and well pleased Now there is to be marked in this place a double figure First 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 For the Apostle in this place after the example of Moses putteth vpon God the person of a man that he might frame himselfe to our capacitie knowledge For thus speaketh Moses Oderatus est odorem suauitatis The Lord smelt a sauour of sweetnesse Secondlie Metalepsis a figure in great vse with the Hebricians For by the swéete smelling sauour is vnderstoode a sacrifice acceptable pleasing vnto God The Author of the Epistle to the Hebrewes vsing a proper speach whereby he expounding the phrase of Moses saith Talibus hostijs c. With such sacrifices 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 God is onelie delighted or well pleased This Argument of Christs loue towards vs conteineth in it thrée things The first is that the death of Christ is the onelie price of our redemption The second that God performed all these things vnderserued on our part of his méere goodnesse and loue The third that the thinking vpon this excéeding great loue of Christ ought right-well to put vs in minde of louing one an other Wherefore if we will be partakers of Christ let vs endeuour our selues to loue one an other speciallie séeing he himselfe said thus In hoc cognoscent homines c. By 〈◊〉 shall all men knowe that ye are my disciples if ye haue loue one to an other as I haue loued you Verse 3. 3 But fornication and all vncleannesse or couetousnesse let it not bee once named among you as it becommeth Saints But as for fornication and all vncleannesse or couetousnesse let it not be once named among you as it becommeth Saints THe Apostle beginneth to reckon vp such sinnes as fight with the true following of God our heauenlie Father to wit with holinesse which God will haue to be the beautie and ornament of his children and he setteth downe thrée namelie Fornication that is to saie a wandering fleshlie lust Vncleannesse that is to saie all kinde of concupiscence wherewith the soule and the bodie is defiled And couetousnesse which quencheth and putteth out quite all hope trust in God and nourisheth vp a wicked confidence in monie as in an idole The Apostles minde and will is to haue these vices so wéeded vp that they should not be once named among Christians much lesse vsed S. Paule seemeth to haue had ancie vnto that place in Deuteronomie where it is said Non sit meretrix c. There shall be no whore of the daughters of Israel neither shall there be a whoore-keeper of the sonnes of Israel But alas the wounds of the Church are iustlie to be lamented For these most filthie noisome plagues are not onelie wantonlie named but also lawleslie committed yea euen of such as brag and boast that they execute the iudgement of God But it is the duetie of the godlie to take héede least with the multitude of sinners and their horrible offenses they fall into
of the blunter sort in more obstinate stubbornesse and partlie inféeble and shake the doubtfull and wauering consciences of weaklings As for Naaman the Gouernour of Syria hée makes verie litle or nothing on their side who at such time as he asked God forgiuenesse of one thing to wit if he entered into the temple of Rimmon with his Lord and King and worshipped there the Prophet let him goe in peace For that worshipping was not a falling downe before idols but a certeine stooping and bending forward of his bodie that the King might the more eastlie leane vpon him as he staied and bare him vp That this is so the historie it selfe plainlie proueth Verses 12. 13. 14. 12 For it is shame euen to speake of the things which are done of them in secret 13 But all things vvhen they are reproued of the light are manifest for it is light that maketh all things manifest 14 Wherefore he saith Avvake thou that sleepest and stand vp from the dead and Christ shall giue thee light For it is filthie to tell what things are done priuilie of thē but all things whiles they are rebuked of the light are made manifest For whatsoeuer maketh manifest the same is light VVherefore he saith Arise thou that sleepest stand vp from the dead and Christ shall giue thee light THe Apostle maketh the sinnes and offenses of the heathenish Gentiles the more grieuous and sheweth therewithall the fruite of rebuking and reprouing whereby the godlie through their honest and holie life may rebuke the vncleannesse and wickednesse of the vngodlie For by such kindes of rebuking wicked men come to the knowledge of themselues and when they take a view of the manners of the godlie they confesse their owne beastlinesse and so at length beginne to bée ashamed of the filthinesse of their faultes and vices This is the meaning of this part or parcell of doctrine But because the words of the Apostle haue neede to be erpounded we will saie somewhat that the weight of his words maie be marked For first of all when he saith It is shame euen to speake of the things which are done of them in secret it is a making of the matter worse by laieng two euill things together It is lesse to speake of offenses and faults than to commit or doe them now if so be it is shame euen to speake or talke of such misdéeds as they haue done trulie then the doing of a filthie déede is most of all to be defied and spet at Anon after when he saith All things when they are reproued of the light are manifest he declareth the fruite of brotherlie rebuking or chiding one another The sense or meaning of the words is this as Saint Ambrose doth expound them Then doe wicked men and offenders appeare and are seene in their colours when they are taken vp for their faults because he which offendeth so long as he is not rebuked hee seemeth in his owne eies not to offend at all Now they are made manifest by the light because the children of God who are called The children of light rebuke them by their life their doctrine wholsom admonishments The proofe of this speach followeth euen frō the nature of light Light saith the Apostle maketh all things manifest For as darknesse shadoweth and couereth all things and maketh them secreat and hidden so the light bringeth that out into open sight and bright noone tide which laie lurking and shroonke vp in darknesse To this also he addeth another comparison drawne from authoritie of Scripture Awake saith he thou that sleepest that is to saie thou that snortest in thy sinnes forsake thy sinnes and Arise from the dead that is to saie absteine from sinnes which bring death with them And Christ shall giue thee light that is to saie thou shalt féele consolation by the spirit of Christ For how much more we slie from the darknesse of sinnes so much more shall Christ the sunne of righteousnesse shine in our hearts Saint Hierome denieth that this saieng is anie where to be found in the Scriptures Some there be which thinke that the Apostle had an eie to that place of the Prophet where it is spoken thus Surge illuminare c. Arise be bright for thy light is come and the glorie of the Lord is risen vpon thee Other some referre it vnto an other place because it should not seeme to be vnwarranted where it is said thus Populus qui ambulat c. The people that walked in darknesse haue seene a great light they that dwelled in the land of the shadowe of death vpon them hath the light shined Other some suppose that it is spoken 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by waie of imitation For all the Prophets and sincere preachers of Gods word whiles they doe their endeuour to call men backe from sinne doe vse these or such like words in effect For first of all they exhort men as indéede it is meete to repentaunce and amendement Secondlie they ioine therevnto the word of promise and consolation also whereby the repentaunt are raised vp and comforted To conclude therefore let vs all learne that the spirit of Christ speaketh vnto euerie one of vs and saith Surge qui dormis c. Awake thou that sleepest and stand vp from the dead and Christ shall giue thee light Verses 15. 16. 17. 15 Take heede therefore that ye vvalke circumspectlie not as fooles but as vvise 16 Redeeming the time for the daies are euill 17 Wherefore be ye not vnvvise but vnderstaud vvhat the vvill of the Lord is See therefore that ye walke warilie not as vnwise but as wise redeeming the time because the daies are euill VVherefore be ye not vnwise but vnderstand what the Lords will is THat which the Apostle spake metaphoricallie before vnder the names of light and darknesse now hee expresseth in proper and familiar speach Take heede therefore saith he that ye walke circumspectlie not as fooles that is to saie ignoraunt of Christ and of the Gospell But as wise that is to saie taught the trueth of God and knowing the will of God He addeth a reason of his exhortation drawne from the circumstance of the time Redeeming the time saith he sor the daies are euill Now what Redeeming the time doth meane we shall soone vnderstand by laieng the contraries together To let the time passe by hauing some vaine matter in hand and To redéeme the time are contraries As that therefore is the tricke of a negligent and loose fellowe so is this the point of a thriftie and wise man who doth not onelie not abuse time but also redéemeth the same with a thousand honest recreations The Metaphore is borrowed of merchants or occupiers who are verie buisie about their mart and make more accompt of some small gaine than they doe of all fond delights and then chiefelie when the times bée troublesome and the daies daungerous as when hunger or scarsitie increaseth or when they
haue to deale with craftie yonkers or when their ware is dead and séemeth to lie vpon their hands at hap hazard or otherwise to hang vpon doubtfull fortune For then merchants and occupiers buisilie bestirre them and doe all things circumspectlie watching I warrant you for opportunitie in their affaires Séeing therfore we are said to redéeme the time when wée prouide against the losse of such things as we loue in this world let vs for shame take the true opportunitie and fit time of saluation offered vnto vs by the Gospell For that shalbe the price of our redemption if wée renounce all entisements and impediments which maie withdrawe and kéepe vs backe from the kingdome of Christ and by all manner of meanes waite and watch with broad waking eies for the occasion or due time of repairing our saluation And why Euen because the daies are euill He saith that The daies are euill not in respect of the spaces of houres and course of the sunne but in consideration of the corrupt manners of the world For the figure Metonyâ—â—a is heere vnderstood whereby time is taken for the thing done in time By these words he bringeth in that which he set downe before in other words and saith Wherefore be ye not vnwise but vnderstand what the will of the Lord is as if the Apostle should saie Forsomuch as so great daungers doe incompasse the godlie round about on all sides it is behouefull that ye take diligent heede of the maliciousnesse and corrupt manners of the world least ye suffer your selues through foolishnesse to be withdrawne from the right waie but ye must rather regard this that the will of God be alwaies before your eies and in your minde which ought to be the continuall rule of your race throughout your whole life and in all your dooings The Apostle declareth by an Antithesis or opposition whome hée calleth Vnwise For hee setteth flatte against them Such as vnderstand what the will of God is They therefore by proofe of this place shalbe Vnwise which liue carelesselie litle thinking vpon framing and ordering their life according to the will of God Furthermore this place of Saint Paule is worthie to bée alwaies in our sight For it giueth vs warning that wée should not suffer our selues to bée throwne headlong into all sorts of sinnes after the example of the multitude from which sinnes wée must altogether and vtterlie abstaine if wee will bée godlie indeede and wee must endeuour our selues to doe the will of God albeit we renounce and forsake euerie thing that pleaseth the flesh Héere let each one of vs eramine and proue himselfe taking héede therewithall that we cast not at our tailes too sawcilie and scornfullie this wholsome exhortation of the holie Ghost making much of the alluring pleasures of the flesh and other things which are of force to turne our hearts from the desire of true godlinesse Verses 18. 19. 20. 18 And be not dronke with wine vvherein is excesse but be fulfilled vvith the spirit 19. Speaking vnto your selues in psalmes hymnes and spirituall songs singing and making melodie to the Lord in your hearts 20 Giuing thankes alvvaies for all things vnto God euen the Father in the name of our Lord Iesus Christ And be ye not dronken with wine wherein is lewdnesse or wantonnesse but be ye rather filled with the spirit speaking vnto your selues in psalmes hymnes and spirituall songs singing and making melodie in your heart to the Lord giuing thankes alwaies for all things in the name of our Lord Iesus Christ THe Apostle for example sake ioineth vnto his generall exhortation certeine specialties and he commendeth vnto vs in the first place spirituall reioicing persuading vs from fleshlie reioicing or carnall gladnesse For as spirituall reioicing as a certeine spirituall wisedome so fleshlie or carnall reioicing which is dronkennesse is a kinde of foolishnesse As therefore he giueth vs counsell to leaue this so his aduse is to take the other the argument which he vseth in this case is drawne from the effect of either of both and that by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 demonstration For there is a reason framed orderlie against either of both as in manie like things before hath bene done Be not dronke with wine saith the Apostle that is to saie Take not occasion by ouer drinking your selues to be merie reioice Why so Bicause therein consisteth sottishnesse that is to saie all kinde of wantonnesse lewdnesse filthinesse and intemperance For dronkennesse causeth a man to runne headlong into all manner of misdemeanour to commit much mischiefe according to these verses not so olde as true Quid non ebrietas c. What doth not dronkennesse deale with all To blab our secrets comes from thence It biddes be bolde and greeu'd at gall Inforceth fight where is no fence Cicero in his second booke De finibus declareth who they bée that are called sots his words are these Noli mihi c. Tell not me as ye are wont of such sots as spue at the table and are faine to be carried awaie from bankets and hauing surfetted goe againe afterwards and cramme themselues full like Capons This therefore doth not onelie offend God most gréeuouslie and put out the light of the holie spirit in our heart but also estrangeth and bestraughteth the mind discloseth secrets kindleth lust weakeneth the bodie breedeth verie manie diseases of minde and bodie of which thing the whole world almost is a witnesse Against this the Apostle setteth The fulnesse of the spirit that is to saie ioie in the holie spirit whereby we burst out into godlie speaches concerning God and heauenlie things into Psalmes hymnes spirituall songs thanksgiuings vnto almightie God our bountifull Father who giueth all things abundantlie to his children for his sonnes sake Iesus Christ our Lord. For therefore he ioineth God and Father together in this place not that they are two but one God whose great power doubtlesse is signified by the name of God and his good will noted vnder the true name of Father Moreouer the difference betwéene Psalmes hymnes and songs is this They are Psalmes in singing whereof Musicians vse some manner of instrument besides the tongue Hymnes consist in praises sounded either with the tongue alone or some other waie Songs are vttered with the voice and belong not onelie to praises but also to othâ—r things as prophesies doctrines erhortations c. Now Saint Paules meaning is to haue all theie Spiriâ—uall that is to saie not idle foolish and wanton but tending wholie to edification For this word Spirituall put to ought to be referred vnto the argument and end As for the words of S. Paule which followe they are not at squaâ—e with these things Speaking vnto your selues againe Singing and making melodie in your hearts For the phrase of Scripture Speaking to your selues is as much as betweene or among your selues Singing in your hearts as much as from your heartes The Apostle cannot