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
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
respect as the Psalmist most plainly pronounceth Non volens c. Thou art a God which canst not away with iniquitie truly it cannot be that God shuld be the author of sin or of anie euill procéeding of a fault Lastly y e circumstance of the place restraineth y t vniuersal word all things to one certeine kinde of action or déede For y e text hangeth thus together Which worketh all things that we should be vnto the praise of his glorie that is to say he bringeth to passe that we both wil do those things which turne to the glorie and praise of God The Apostle therefore speaketh manifestlie of the wholsome or healthful workings of God in his Church For he moueth our will that we may will and our strength that we may not will in waste Verse 13 14 13 In vvhom also ye haue trusted after that ye heard the vvord of truth euen the gospel of your saluation wherein also after that ye beleeued ye vvere sealed with the holie spirit of promise 14 Which is the earnest of our inheritance vntill the redemption of the possession purchased vnto the praise of his glory In whom also ye hauing heard the word of truth euen the Gospell of your saluation wherein ye beleeued were sealed with the holie spirit of promise which is the earnest of our inheritaunce vnto redemption to the praise of his glorie THis is an other member of our diuision wherein he applieth the partaking of heauenlie grace spirituall blessing adoption and election with the Saints vnto the Gentiles vnder the name of the Ephesians drawing his argument from the effect or fruit of the Gospell preached among the Ephesians But because this part is verie full of spirituall doctrine I will lay it open and declare it in his proper members to the intent that the doctrine may the more plainlie be perceiued and made to serue our vse In the first place mention is made of the preaching of the Gospell whereby God reuealeth vnto the world his will touching saluation fréelie giuen and offereth the same indifferentlie vnto all without respect of person or people according to that saieng Goe ye throughout the whole world and preach the Gospell vnto euerie creature In the second place followeth faith which being conceiued in vs by the Gospell preached the holie Ghost working effectually in our hearts laieth fast holde vpon the saluation which the Gospell offereth giuing vnto God the praise of his truth In the third place is added the sealing of the holie spirit wherewith we are then saied to be seased when we bring forth the true fruites of faith by the faith of Iesus Christ This holie spirit the Apostle calleth The spirit of promise both bicause it sealeth vnto vs the good things promised and also bicause it is giuen vs by promise In the fourth place is added the vse of this holie spirite giuen vnto vs namelie That it should be the earnest of our inheritance which we doe not yet perfectlie possesse but looke waite for the same héerafter to come For as that is an earnest when some thing of the price is giuen which is not to be drawen backe againe but to be perfourmed and fullie downe paid so the giuing of the holie spirit is a certaine part of our inheritaunce bestowed vpon vs for this ende to wit that we might be assured of the full and perfect possession of the whole inheritaunce which is euerlasting life And why is it called an inheritance but because it pleased God of his fatherlie goodnesse without our merites to appoint the same our portion which are made the members of Christ the naturall sonne of God vnto whom all things which are his fathers doe belong In the fift place the circumstaunce of time is noted Vntill the redemptiō of the possessiō purchased saith the Apostle that is to say vntill the day of iudgement when we which are redéemed with the price of Christs bloud shall obtaine and enioie our full inheritance Vntill the redemption therefore that is to say vntill the day of redemption Of the possession purchased that is to say for vs who by our redemption wrought in his bloud are put in possession of the promised inheritance Hetherto we haue vntwisted as it were and laid open this present point in his proper parts or members in the which our Apostle setteth out verie trimlie the manner and order of our restitution or redemption For he beginneth at the preaching of the Gospell and teacheth vs that faith must be added therevnto which being done the sealing of the holie spirit is felt in the heart which is a certaine earnest as it were of the promised inheritance The last end of all these is the glorie of God of his mercie healing and also sauing all such as beléeue For saith Saint Ambrose as it is y e Physicians praise and commendation if he heale manie so the praise of Gods glorie is when manie are wonne to beléeue with vnfeigned faith Finallie we must marke that the Apostle decketh the Gospell of Christ with a double title For first by the figure Antonomasia he calleth the Gospell The word of truth which title is taken of the matter conteined in the Gospell For the Gospell doeth conteine the euerlasting truth of God an vndeceiuable testimonie of obteining saluation through Christ The second is The Gospell of saluation which is taken of the end of the Gospell For the Gospell was ordeined and giuen for our saluation For as the Law whiles it requireth righteousnesse promiseth saluation and life to them which fulfill the same contrariwise threateneth damnation death to all the transgressours thereof so the Gospell because we haue not the righteousnes which the Lawe requireth sheweth Christ vnto vs who is y e end of the Law to all them that beléeue Thus y e righteousnes saluation which we could not reach vnto in doing we obteine in beléeuing whiles y e righteousnes of Christ being imputed vnto vs our sins washed away by y e sacrifice of himself we are made righteous heires also of saluation Neither is this slightlie to be ouerslipped that as before he made the glorie of God the end of our election of our predestination and likewise of our calling so héere also he maketh the same the ende of our sanctification Wherevpon it followeth that all glorie of saluation must be taken quite away from euerie creature and merite of man and giuen to God alone by Iesus Christ Wherefore as in all things that are good so héere chiefelie that short sentence of Nazianzen taketh place 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is to say Make God the beginning and ende of euerie thing Verse 15 16. 15 Therefore also after that I heard of the faith vvhich ye haue in the Lord Iesus loue towards all Saints 16 I cease not to giue thanks for you making mention of you in my praiers For this cause I also hauing heard of your faith in
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
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
Ephesians and that he might awake them to wonder at this so great a treasure least béeing vnthankefull to God they should fall againe into their olde superstition that is to saie least forgetting Christs benefits they should slide backe from the Gospell being deceiued with the wilie slights of Sathan and the world This is the summe of all Nowe to touch the circumstances of the text particularlie which néedeth both expounding and aduise we will thus procéede First hée willeth the Ephesians to Remember And whie so Because when men are aduaunced from a lowe degrée to a higher they quicklie easilie God wot forget their former state By this aduise therefore or warning it is the Apostles minde to humble the Ephesians to admonish them of constancie of continuance of thankesgiuing that they might discharge themselues by their duetifulnesse and giue God the glorie to whom it doth of right belong for powring vpon them so manie great benefits and that of his frée goodnesse and liberalitie Héerehence haue we also which liue at this daie to be warned and well aduised that because God hath vouchsafed of his méere goodnesse to call vs out of the darkenesse of Poperie into the cléere light of the Gospell that we liue worthie of so greate grace and by the hainousnesse of our sinnes prouoke not Gods wrath against vs least he iustlie and deseruedlie take that from vs againe béeing vnthankfull which before he gaue vs of his good grace when we were vnworthie That is a verie euill vnthankfulnesse when men vouchsafe not to giue men thanks for their good turnes but farre worse more abhominable is that whereby we shew our selues vnthankfull vnto God who would that his déere son should die for vs that we might liue Besides this when the Apostle saith thus Gentiles in the flesh and called vncircumcision of them which are called circumcision in the flesh made with hands he noteth two things First that the Iewes called the Gentiles by the reprochfull name of vncircumcision which Iewes indéed bragged much more than they néeded of that outward marke in their skinne or flesh Of this bragging and bosting there is an example in Genesis Non possumus c. We cannot saie the sonnes of Iacob doe this thing to giue our sister to an vncircumcised man Againe Dauid being full of Gods spirit speaketh of Goliath in this manner Et quid c. Who is this vncircumcised Philistine that hee should reuile the hoast of the liuing God This vncircumcised Philistine shall bee as one of thâ—m seeing he hath railed on the hoast of the liuing God Againe S. Paule in this place maketh two sorts of Iewes and two sorts of Gentiles For some of the Iewes were circumcised in the flesh and in the spirit as Moses Aaron Iosue Phinees Abraham Isaach Iacob Ioseph Dauid Iosias Daniel Simeon Nathanael c. to be short all that receiued the outward circumcision of the flesh with faithfulnes of heart in the Messias promised Some were circumcised in the flesh onlie to wit they which had the outward marke without the spirit such were manie yea the most of y e Iewes speciallie at the time of y e Lords coÌ„ming the first are called The children of promise the last The children of the flesh which names the Apostle giueth to them both In like manner Paule maketh two sorts of Gentiles Some were Gentiles onelie in y e flesh hauing vncircumcision the badge of their Gentilisme howbeit in spirit they were circumcised namelie which had the vncircumcision of the flesh with a liuelie faithfulnesse in and vpon the frée promise of saluation In the number of these were Iob Melchisedech Iethro the thrée Wisemen all as manie as trulie beléeued in the Messias Othersome were Gentiles both in the flesh in the spirit namelie they who by the outward badge in their flesh declared y e vncircumcision vncleanes of their hart Furthermore where he addeth Yee were without Christ ye were aliants from the Commonwealth of Israel and ye were strangers from the couenants of promise these words are ment must be vnderstood by comparison For the Gentiles in respect of the people of Israel y e certein time are said to be without Christ Now in saieng They were without Christ he meaneth that they had not such cléere knowledge of Christ as the Iews had And aliants from the Commonwealth of Israel that is to saie Straungers from the couenants of promise by these words he noteth that the Israelites had their Commonwealth diuided parted from the Gentiles as one houshold is set asunder from an other For the Iewes had their couenants their ordinances and seruice of God their promises their kingdome and their Priesthood c. of which S. Paule speaketh to the Romans Of this difference in like maner the Psalme maketh mention saieng Qui annunciat c. He sheweth his word vnto Iacob his statutes and his iudgements vnto Israel Hee hath not dealt so with euerie nation neither haue they knowne his iudgementes The words which folowe And had no hope were without God in the world are concluded vpon y e words which went before For whosoeuer is without Christ how is it possible he should haue hope Whosoeuer is without Christ he indéed is without God for all that abide not in y e doctrine of Christ haue not God Contrariwise he alone is said to haue God he I saie y t is in Christ by faith Herto serueth the saieng of S. Iohn Omnis qui c. Whosoeuer trangresseth abideth not in the doctrine of Christ hath not God Hee that continueth in the doctrine of Christ hee hath both the Father and the Sonne The comparison which followeth Yee which once were farre off are made neere by the bloud of Christ doth signifie the Ephesians which were before out of the Church but now through grace receiued and brought into the Church and reconciled vnto God by the bloud of Iesus Christ All these things tend herevnto as I haue said alreadie that we remembring so great a benefit of heauenlie grace should walke in the feare of God being mindfull that this our state requireth new maners and a new life to wit That we should liue holilie and honestlie godlie and vnblameablie in this world looking for that blessed hope and comming of the glorie of the great God and our Sauiour Iesus Christ who gaue himselfe for vs to redeeme vs from iniquitie to cleanse vs a peculiar people vnto himselfe and followers of good workes Verses 14. 15. 16. 14 For he is our peace which hath made of both one hath broken the stop of the partition vvall 15 In abrogating through his flesh the hatred that is the lavv of commandemeÌ„ts vvhich standeth in ordinances for to make of tvvaine one nevve man in himselfe so making peace 16 And that he might reconcile both vnto God in one bodie by his crosse staie hatred therby For hee is our
all the world and preach the Gospell vnto euerie creature The fruite of their peace made with God is also added which is that both of them to wit the Iewes and the Gentiles Haue entraunce vnto the Father by Christ and that in one spirit that is to saie by the selfe same spirit of Christ which maketh vs crie Abba Father Christ therefore is as it were a doore vnto vs whereby we come to the Father being reconciled and set at one with vs in faith and beliefe Now the holie spirit is our guide by whom we being ioined and vnited in Christ comming to the doore are let in and haue entrance to the father Hereto serueth that saieng of Iohn Amen Amen dico vobis c. Verelie Verelie I saie vnto you he that entreth not in by the doore into the sheepfold but climeth vp another waie he is a theefe and a robber And a little after Ego sum ianua ouium I am the doore of the sheepe Furthermore here are two places to be marked the one is what accompt we ought to make of the ministers of the Gospell who when they preach to vs the gospell Christ himselfe is said to preach vnto vs. Wherfore we ought no lesse to regard their voice than if we heard Christ himselfe speaking vnto vs. Herto serueth that saieng of Saint Paule Nomine c. Now then are we ambassadors for Christ as though he did beseech you through vs we praie you in Christs stead that ye be reconciled to God The other place is of the fruit of y e gospell namelie that such as beléeue y e gospel are reconciled vnto God through Christ by whom they haue entraunce vnto God The Apostle saith Iustificati c. Being iustified by faith we haue peace towards God through our Lord Iesus Christ by whom also we haue entraunce c. Contrariwise who so hath not Christ that is beléeueth not in Christ he is void of the fruite of the Gospell and therefore is to be thought and taken for a wicked person and an enimie to God Verse 19. 20. 19 Novv therefore ye are no more straungers and forreigners but Citizens vvith the Saints and of the houshold of God 20 And are built vpon the foundation of the Apostles Prophets Iesus Christ himselfe being the chiefe corner stone Now therefore ye are no more straungers and forreigners but fellowe citizens of the Saints and of Gods houshold being builded vpon the foundation of the Apostles and Prophets the chiefe corner stone whereof is Iesus Christ himselfe THis is a generall conclusion of the whole Chapter wherin he reckoneth vp the principall points For first he sheweth what manner of people the Ephesians were before the grace of regeneration or new birth by them all other Gentiles likewise Secondlie he declareth what they haue gotten by grace Indéede they were aliants strangers before that is out of Gods houshold as we haue shewed alredie But now being made frée of the Citie common to all the Saints they are receiued into Gods houshold because They are built vpon the foundation of the Apostles and Prophets that is to saie because they are receiued into fauour and grace by faith which is their leaning staffe to rest themselues by vpon Christ their onelie foundation For no man can laie anie other foundation besides that which is alreadie laid which is Iesus Christ Now Iesus Christ is called The foundation both because the promise of saluation was made in him and also because Christ alone is the saluation of the Church vpon whom she staieth her selfe For without Christ the whole building of the Church shrinketh and falleth flat to the ground yea without him it cannot be so much as once begun He is also called The foundation of the Apostles and Prophets not onelie because the Apostles being built vpon that foundation obteined saluation but also and that much more in respect of the Church For the Apostles did build the Church vpon this foundation Moreouer when the Apostle addeth Iesus Christ himselfe being the chiefe corner stone he teacheth vs by what power vertue the building of the Church consisting of two diuerse people Iewes Gentiles continueth namelie because Iesus Christ himselfe is the chiefe corner stone For as the corner stone ioineth walles together and beareth vp the whole burthen of the building yea preserueth it euen so our Lord Iesus Christ by the doctrine of faith and by the efficacie and forceable working of his spirit knitteth the Iewes and the Gentiles in vnitie of faith and peace and so he himselfe vpholdeth and mainteineth this spirituall building This similitude is borowed of the Prophet Esaie whose words lie thus in order Ecce ego ponam in Syon lapidem c. Behold I will late in Syon a stone a tried stone a precious corner stone a sâ—â—e foundation He that beleeueth shall not make hast namelie to his owne counselles but shall attend and wait for the counsell and purpose of God which if he doe he shall not be put to shame The selfe same saieng of the Prophet Saint Peter reherseth the sense reserued but the words a little chaunged For thus saith he Ecce ponam c. Behold I will put in Syon a chiefe corner stone elect and precious and he that beleeueth therein shall not be ashamed Of this stone mention is also made in the Psalme Lapidem quem c. The stone which the builders refused is the head of the corner Beside that which is said we haue to gather out of Saint Paules words these specialties following The first is That of Iewes and Gentiles there is one Church of Christ made and ioined together as we haue shewed alreadie The second is That Christ alone is the foundation of the Church The third is That whosoeuer is without Christ he also is without the Church The fourth is That the doctrine of the Apostles and Prophets alone ought to haue authoritie in the Church of God and is the onelie badge and cognisance of the true Church The fift is That Christ alone vpholdeth kéepeth and mainteineth the Church The sixt is That the Church is not without ministerie which preacheth vnto vs the same corner stone which Saint Paule commendeth vnto vs heere These specialties ouerthrowe manie errours of the Papists and chiefelie of them which will haue vs trust and betake our selues to mens merits and safegards and which also in the place of the Prophets and Apostles doctrine plant mens traditions and forgeries Let Poperie therefore be vnto all the godlie a thing most accursed which it behoueth all true Christians to auoid and flie from least they themselues be ill fauouredlie defiled therewith and being defiled be also cast off againe and forsaken of God Verses 21. 22. 21 In vvhom all the building coupled together grovveth vnto an holie Temple in the Lord 22 In vvhom ye also are built together to be the habitation of God by the
spirit In whom the whole building or frame coupled together accordinglie groweth vnto an holie Temple in the Lord in whom also ye are built together to be Gods dwelling in the spirit THe Apostle enlargeth his conclusion by a translation or turning of the specialties into a generalitie by an exhortation He said that the Ephesians were built vpon the foundation of the Apostles Prophets now he applieth this to all the faithfull in generall For he saith that The whole building that is the whole Catholike Church and all the members thereof being builded vpon this one corner stone Groweth into an holie temple that is to saie that the whole building is made one holie temple that in the Lord as the onelie foundation of the temple Now S. Paule in this place vseth a verie full significant and pithie word namelie 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is coupled together wherby is ment that y e building of the Church is so knit and couched together so framed I saie and wrought that all and euerie part thereof is fitted and fastened in such méete proportion euen measure and apt agréement with such sound strong ioints that they hang one by an other verie orderly as the members and lims of the bodie Now this knitting or conpling of the ioints is done in this manner First all the faithfull cleaue vnto Christ their head by faith and vpon him as their onelie foundation state themselues Then they cleaue together among themselues one w t another according to the measure of faith in euerie one of them and according to the diuersitie of gifts which God hath giuen them that they might all make one bodie one holie temple of God of which temple all the faithfull are liuelie stones in such excéeding comelie order and agréement knit together wrought in one that there is not a corporation or companie of men to be found in all the world linked in like loue concord and vnitie among themselues Furthermore when we heare either the whole Church or the seuerall members thereof called The holie temple of God let vs thus suppose with our selues First That the Church is Gods building Secondlie That God dwelleth in this temple which is appointed and ordeined for his glorie Thirdlie That as it is a fowle and hainous offense to defile this temple with anie vncleannesse so it becommeth all the gooue to bend their endeuours euerie waie that they maie lead their life in holinesse vnblameablenesse least through their default it come to passe that the Maister builder cast them out and throwe them awaie as rotten and mooldering stones seruing to no good vse I would to God this could sinke into their hearts which either with their owne priuate lewd dealings blemish the Church or with their vnprofitable quarelings cut in péeces the vnion or agréement of the Church Heere the reason must be marked why the whole Church of God is called One temple and why euerie seuerall beleeuer is named The liuelie temple of God in like case The whole Church is therefore called the temple of God both because it is reared vp and built vpon one foundation and also because all the faithfull being ioined together in the vnitie of faith and loue haue God dwelling in them whom they serue and worship Euerie seuerall Christian is therefore called the liuelie temple of God both for that euerie of them is builded vpon one onelie foundation which is the Lord Iesus Christ and also for that God dwelleth in euerie of them whose mightinesse is to be praised and magnified of all generallie and also of euerie one particularlie The exhortation of the Apostle doth folowe In whom saith he ye also are built together to be the habitation of God by the spirit In whom to wit the corner stone ye also are built together namelie by the faith of Christ and loue among your selues one with another renouncing and forsaking all vnholinesse heathenishnesse and vncleannesse After this manner the Apostle speaketh elsewhere in an exhortation drawing his argument or proofe from the dignitie or worthinesse of Gods temple For these are his words Ah Non scitis c. Ah Know ye not that your bodie is the temple of the holie Ghost which is in you whom ye haue of God ¶ THE THIRD CHAPTER ¶ THE SVMME OF THE third Chapter I Paule a Prisoner of Iesus Christ beare ambassage for your behoofe O ye Gentiles to open and make knowne vnto you the mysterie of saluation Wherefore I request you to continue constant and stedfast in the doctrine which ye haue receiued whereto that the Father of our Lord Iesus Christ would vouchsafe to giue you strength I bow my knees to whom be glorie for euermore THE ORDER AND PARTES OF the third Chapter OF this Chapter there are foure partes The first is a comfirmation of the calling of the Gentiles wherof he reasoned in the last Chapter which confirmation is taken from Saint Paules Apostleship or from the end whereto it was ordeined the summe of it is this God hath made and appointed me Paule an Apostle of the Gentiles therefore belongeth the Gospell to the Gentiles in déede This part hath his amplifications or enlargements whereby both the Gospell is aduanced and Saint Paules Apostleship also commended The seconde part standeth vpon an exhortation to constancie and perseueraunce which is the ende of his whole writing as I gaue you to note euen nowe in the declaration of the Argument or summe of the Epistle The third part is a signification of Saint Paules praier for the Ephesians that it would please God to giue them strength and perfect knowledge of Christ The fourth is a thankesgiuing The first of these partes is didascalicall that is seruing for doctrine from the which the rest haue their issue wherein the doctrine is applied to the Ephesians ¶ THE EXPOSITION OF THE THIRD Chapter with the obseruation of doctrines therein contained Verse 1. 1 For this cause I Paule am the prisoner of Iesus Christ for you Gentiles For this things sake I Paule am that same prisoner or captiue of Iesus Christ for you Gentiles THis is the first part of the Chapter to wit a confirmation of the calling of the Gentiles The meaning of the wordes is this Mine Apostleshippe which I beare among the Gentiles and for the which I am now kept prisoner is a proofe sufficient that the Gospell pertaineth to the Gentiles The prisoner or captiue of Christ is passiuelie taken and betokeneth to suffer For Saint Paule was taken and kept prisoner for the glorie of Christ shewed vnto the Gentiles I haue added the particle Sum Am as Erasmus doth to make the sentence fall perfect and ful that Prisoner might be the Predicatum which therfore hath verie well his Article ioined with him bicause it is taken figuratiuelie 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for excellencie sake as in that of S. Iohn 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I am not that same light And againe 〈◊〉 〈◊〉
〈◊〉 〈◊〉 〈◊〉 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
he hath promised This Power of God should first of all establish our hope touching Gods promises then it should be sette against the Diuell death and hell yea against the subtile reasons of the flesh whereby the faith of weaklings is oftentimes shaken Besides these it should stirre vs vp to the feare of God for God by his Power can punish the stubburne and make them stoope Lastlie it maie bée laide in their waie which erroniouslie and blasphemouslie robbe God of his glorie and giue the same to Saintes and Idols The second is a mention making of Gods liberalitie who bestoweth vpon vs farre greater benefites than either we can craue or conceiue This ought not onelie to pricke vs vnto thanksgiuing but to kindle in vs a greater and a feruenter faith The third from whence the desire and delight in vs to praie doth procéed and come namelie from hence because the Power of God is forceable in vs which Power doubtlesse is not of flesh or bloud but of the spirit of God and of faith The fourth is a pointing out as it were of the place where true glorie maie be giuen to God which is the Church of the Saintes or congregation of the faithfull For the Church is a certaine Theatre in the world whereon God will haue his glorie shewed and séene according to that saieng of Dauid Laus eius in Ecclesia Sanctorum His praise bee in the congregation of Saints The fift is a declaring of the meane or waie whereby glorie ought to be giuen unto God By Christ Iesus saith the Apostle For none can giue praise and glorie to God vnlesse they be in Christ by faith Therefore saith Saint Ambrose Per Christum c. Through Christ we must giue God thanks because God giueth vs all things through Christ The sixt is the continuance and long lasting of the praise and glorie which is to be giuen to God Through out all generations saith the Apostle for euer Amen This euerlasting praise and glorie of God putteth vs in minde of two things The first is that we which are the members of Christ should perpetuallie and for euer praise and glorifie God in Christ after the example of Dauid who saith thus Septies in die c. Seuen times a daie I haue song praises vnto thee bicause of the iudgements of thy righteousnesse The second is that we should knowe that the Church of God shall perpetuallie and for euer remaine and neuer haue end For if glorie and praise must be giuen to God For euer that cannot be done else-where saue in the Church it followeth that the Church shall neuer be put downe or come to an end Then séeing it is so it shall be preserued and maintained héere in this world till the daie of iudgement and also after the resurrection of all flesh it shall continue in all eternitie and euerlastingnesse praising and glorifieng God for euer ¶ THE FOVRTH CHAPTER ¶ THE SVMME OF THE fourth Chapter OYe Ephesians forsomuch as ye are called vnto so great grace méet requisite it is that in harmelesnes and vprightnesse of life ye aunswere so holie a calling Wherefore I exhort you that yée abandon all Gentilisme or heathenishnesse and endeuour your selues to holinesse of life ¶ THE ORDER OF THE fourth Chapter AFter Doctrine the Apostle addeth exhortations according to the manner of the Prophets and Apostles and first he setteth downe a generall proposition to wit That the Ephesians should walke worthy their vocation Then like a workman by litle litle he procéedeth from the causes and gathereth in what the whole summe consisteth namelie in mutuall loue wherevnto he ioineth reasons But least anie should abuse the excellencie of gifts to the contempt and despite of their neighbours hee sheweth the end of those gifts wherwith Christ doth beautifie his Church To this also he addeth manie specialties which in a full proposition as in a generalitie are conteined and interlaceth comparisons of vertues and vices He putteth them in minde of their former state vnder Gentilisme or heathenishnesse to the end that the filthinesse of their offences béeing discouered and knowne they should giue themselues to holinesse of life and abandon vices And so as the former part of the Epistle is didascalicall that is to saie tending to instruction and conteineth the doctrine of saluation freelie giuen euen so the latter part thereof is paraineticall that is to saie standeth vpon exhortation and frameth vnto vs a Christian life ¶ THE EXPOSITION OF THE fourth Chapter with the obseruation of doctrines therein contained Verses 1. 2. 3. 1 I therefore beeing prisoner in the Lord praie you that ye vvalke vvorthie of the vocation vvherevnto yee are called 2 With all humblenesse of minde and meeknesse vvith long suffering supporting one an other through loue 3 Endeuouring to keepe the vnitie of the spirit in the bonde of peace I therefore which am in bonds for the Lordes sake exhort you that yee walke worthie of the calling wherewith yee are called in all lowlinesse and meeknesse with long suffering forbearing one an other in loue doing your diligence to keepe the vnitie of the spirit in the bond of peace THe proposition standeth vpon exhortation or persuasion For the Apostle exhorteth and persuadeth the Ephesians to the leading of a life worthie of the Gospel In this proposition there are manie things to be marked First the Apostle maketh mention of his imprisonment that not onelie to declare his affection towards the Ephesians who although hée was cast into prison for the Gospels sake yet he did not ceasse to exhort them to things seruing for their saluation but also that he might grow in countenance credit among them for whose sake he feared not to aduenture the vttermost dangers In this place therefore let the ministers of the Gospell be admonished of the lot crosse that is common to them all which they are compelled to beare through the tyrannie of this vnthankfull world by the example of S. Paule let them learne to be constant least through accustomed vnthankfulnesse they renounce their profession leaue the standing wherein God hath placed them 〈…〉 to suffer for the profession of 〈…〉 but rather an exceeding glorie For to 〈◊〉 the greatest daungers of all with a willing mind for the gospell sake is a certeine seale as it were of their doctrine Secondlie when the Apostle saith I praie you that you walke worthie of the vocation wherevnto ye are called he compriseth in a summe what beséemeth Christians which are called to the partaking of heauenlie grace Now in this place that generall vocation or calling of all Christians is to be vnderstood whereby we are called from darknesse to light from sinne to righteousnesse from cursse to blessing from death to life from damnation to iustification and saluation from hell to heauen to be short from the kingdome of the Diuell which is full of all kinde of miseries to the glorious kingdome
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
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
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
vs by this manner of exhorting that without the Lord and without his mightie power we can preuaile nothing at all against so terrible and violent an enimie as the Diuell Secondlie that we being made members of the Lord are also made strong by his strength to resist Sathan and his fierie weapons Of this strength we are then made partakers when we trust to and staie vpon our Lord Christ with a liuelie confidence when we are made the children of God and the members of Christ which is euident by these words of the Apostle Haec est victoria c. This is the victorie which ouercommeth the world euen your faith Therefore that strength which maketh vs able to withstand Sathan and the flesh is not of nature but of grace And Christ is that strength on whom wée laie fast hold by faith Héereto serueth that saieng of Saint Paule Milita honestam militiam c. Fight a good fight hauing faith and a good conscience which some haue put awaie as concerning faith haue made shipwracke And although this strength commeth from the Lord yea the Lord himselfe is that strength yet notwithstanding when the Apostle exhorteth vs to Be strong and to Put on the whole armour of God he requireth our trauell and endeuour It is necessarie therefore that our will should runne actiuelie therewithall and not onelie passiuelie For as we maie if we will cast off faith and resist the holie spirit so being conuerted and turned we can kéepe faith and the holie spirit by grace and stirre vp the gift of God in vs as Saint Paule speaketh For the gift of God is a certeine quicke and liuelie flame as it were in the hearts of beléeuers which Sathan and the flesh can smoother and choke vp whiles we lie slugging snorting in our neasts Wherefore S. Paules warning to Timothie is not in waste where he saith Stirre vp the gift of God which is in thee This gift therefore must not be quenched and put out To the same purpose also serueth that saieng of the Apostle to the Thessalonians Quench not the spirit It is the part of a Christian man therefore to walke warilie and carefullie before his God and euermore to take héede that he lose not the gifte which he hath receiued by grace through his owne slothfulnesse and idlenesse To this belong all exercises of goodlinesse all exhortations of godlie Shepheards and the whole discipline of the Church For these are certeine bellowes as it were which doe quicken and raise vp the flame kindeled in vs from aboue by Gods good grace Moreouer this place of Saint Paule doeth teach all the godlie that they are set in a verie hot and heauie skirmish where they must fight it out euerie one in his standing looking for no truce because there is none to be graunted For our aduersarie is alwaies harnessed weaponed and keeping the field And indéede as Saint Peter saith He neuer resteth raunging vp and downe roaring like a Lionesse that hath lost her whelpes and seeketh whom he may deuoure This doth he one while by offering open violence another while by craftie saieng in waite For when he putteth men in the head to cast from them as a thing of naught the doctrine of God when he bringeth in a traine of most filthie manners slatte against the lawe of God when he filleth all places with offenses and slaughters then offereth he open violence and professeth himselfe the sworne enimie of Christ But when he disguiseth himselfe into an angel of light and putteth vpon vices the vizards of vertues when he giueth superstition a counterfaite face of holinesse when he dealeth in this wise then he lieth in waite craftilie to catch vs. To them therefore which are not furnished with the whole armour of GOD the diuell is more terrible furious violent and preuailing What shall we gather by this Séeing the life of a Christian in this world is a certeine spirituall warfare and that against so mightie an enimie it is méete verelie that we be like to and also plaie the part of valiant hearted souldiers whom swilling surfetting or sléeping make not slouthfull heauie-headed béeing to séeke in the time of most néede but alwaies prouided and prepared at the pinch readie to fight with their enimies hand to hand least they should be sette vpon and ouerrunne at vnwares Thus if we doe we néed doubt no daunger For when the Apostle addeth these words That ye maie be able to stand against the assaults of the diuell he meaneth that we shall ouercome and get the victorie if we holding fast the armour which God reacheth out and giueth vs shall fight stoutlie vnder Christs banner hauing full confidence in him The rightest waie to ouercome this inuisible enimie is if thou begin with thine inward and houshold enimie to tame him bring him vnder This enimie is the flesh against whom the spirit maketh batell For the flesh tempteth vs with nothing but that fleshlie thing which beareth rule in vs thither she bendeth her full force whither she séeth men inclined of their owne accord And so y e flesh turneth our owne weaknesse to the weapons of her wickednesse vseth the disease of our owne flesh against our selues that is to saie setteth vpon vs with our owne affections lusts and desires as it were with warlike engines But if anie one demand why God giueth the Diuell leaue to haunt and laie such hard hold at mankind in this manner Athanasius answereth in these words That they saith he which loue God maie bee made manifest and they that are giuen to vaine pleasures maie be turned off and put awaie For if there were no enimies to make warre how should the valiant souldiers of a king be tried To them therefore that loue God the Diuell is made the cause of victorie of their crowne or garland of their reward and triumph Thus farre Athanasius But I aunswere in a word that it is Gods decrée and appointment to haue all his children made like vnto his sonne in the crosse and persecution whom his purpose was long agoe to glorifie with his sonne Verse 12. 12 For vve vvrestle not against flesh and bloud but against principalities and against povvers against the worldlie gouernors the princes of the darknesse of this vvorld against spirituall vvickednesses vvhich are in the high places Because our wrestling is not against flesh and bloud but against principalities or rules against powers against the worldlie gouernours of the darknesse of this world against spirituall wickednesses in heauenlie places THis is a reason of the exhortation drawne from the greatnesse of the daunger For after he hath set foorth the fearefull power of a fearefull enimie he stirreth vp the Ephesians to the greater watchfulnesse least they should suffer themselues to be ouerrunne of so craftie and mightie an enimie For the Apostle declareth and laieth open before our eies the forces of our enimies to
two sundrie Churches but because of the condition of the citizens of the same Church For whiles we are in this life our whole life is a kinde of warfare against the flesh the world and the diuell To this perteineth that saieng of Iob Militia est vita nostra super terram Our life is a warfare vpon earth But when we shall depart out of this life we shall be partakers of Christs triumph so that we shall be no more in daunger of Sathans deadlie shot Verse 14. 14 Stand therefore and your loines girt about vvith veritie Stand therefore and your loines girded about with truth NOw followeth a declaration of the armour of God which Saint Paule would haue vs weare against the snares and assaults of the diuell wherein by the figures Hypotyposis and Metaphora he describeth the spirituall armour of our mindes making an allusion to the armour of the souldiers of this world And first of all the Apostle will haue vs gird vp our loines with truth What this should meane shall soone appeare when the Metaphore is made more plaine For as the loines wherein the speciall power strength of the bodie doth lie are girt vp with a girdle least the souldier in fighting should fall and miscarrie so the minde must be made steddie fast with the truth of God least the diuell laie vs along the more easilie and slaie vs the sooner when hée findeth vs doubtfull wauering and inconstant Let the minde therfore of a Christian souldier whiles he is in this hot skirmish bee first of all persuaded of Gods truth Héereth serueth that saieng of our Lord in the Gospell Sint lumbi vestri c. Let your loines bee girded about your lights burning This spéech of our Sauiour Christ requireth as well constancie in doctrine as also innocencie in manners And Saint Peter saith Praecincti lumbis c. Wherefore gird vp the loines of your minde be sober and trust perfectlie on the grace that is brought vnto you by the the reuelation of Iesus Christ Verse 14. 14 And hauing on the brest plate of righteousnesse VVearing on the brest plate of righteousnesse HEere the brest is defended For as the brest plate defendeth the brest of a wordlie souldier so innocencie of life or righteousnesse defendeth a mans minde and so harnesseth it that the weapons of the diuell haue no power to pearse vnto the heart and to quench the religion of Christ there abiding Verse 15. 15 And your feet shod vvith the preparation of the Gospell of peace Your feet shod with the preparation of the Gospell of peace AS souldiers defend their féet to the end they maie bée safe when they are going to battell so it behoueth Christian souldiers to be shod with the Gospell to the intent they maie holde out stoutlie in skirmish not being once harmed For this worde Preparation the Greekes vse 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 whereby is signified a certeine readinesse and chéerfulnesse wherewith the faithfull doe embrace the Gospell of peace The Genitiue case Pacis of peace hath the place of an Epitheton or Adiectiue and vnder the name of Peace the fruit of the Gospell is meant For the Gospell is a proclamation touching the attonement and reconciliation betwéene God vs. Verse 16. 16 Aboue all take the shield of faith vvherewith yee maie quench all the fierie darts of the vvicked Aboue all things taking vnto you the shield of faith wherewith ye maie be able to put out all the darts of the wicked AS the whole bodie is defended and saued with the shield that it maie be kept safe from blowes and wounds so an ardent and vndoubted faith kéepeth and defendeth the minde euerie where from hauing hurt And as the shield is held out to beare off the darts strokes of our enimies weapons so a true faith ought to be set against all kinde of temptations Touching this matter there are more examples rehearsed in the Epistle to the Hebrewes The Apostle calleth deadlie darts Fierie darts by the figure Metalepsis For he alludeth to the fashion and dealing of warriours who in olde time besméered the heads of their dartes with poison that the bodies of the wounded might so bée inflamed as that it should not be possible to heale them and make them sound againe Verse 17. 17 And take the helmet of saluation And take the helmet of health or saluation AS the head béeing defended with an helmet is safe so hope of saluation to come must be set flat against euerie assault of the diuell For from this hope springeth most abundant comfort in all aduersities It is called The helmet of saluation by the figure Metonymia to wit because it saueth harmelesse This helmet of saluation our Apostle calleth by the name of hope in his Epistle to the Thessalonians Verse 17. 17 And the sword of the spirit vvhich is the vvord of God is And the sword of the spirit which Gods word THus farre the Apostle hath armed a Christian souldier with those weapons and harnesse wherewith hée maie safelie withstand the assaultes of the diuell Now he deliuereth him in hand a sword with the which hée maie set vpon his enimie and driue him backe And because the enimie is spirituall it is conuenient that the sword also be spirituall wherewith hée maie be put to flight euen the same sword which the Lorde himselfe smote Sathan withall and made him take his héeles when he presumed to tempt and encounter with Christ This is the sword of the Lordes owne mouth wherewith hée slaieth the vngodlie For so often as we giue the diuell the foile by the word of the Lord he is laid along with the sword of the Lords owne mouth But héede must be had héere least we be entangled in the error of the Papists embrace the letter for the spirit For the words of the Apostle are not meant of anie sorcerous rehearsall of words or of the cast of coniuring spoken done according to the words specified as though there were some forceablenesse in the sound of the words besides that which it hath by the ordinance appointment of God neither are they meant of the writing of the words and the hanging of them about our necke as they thought the beginning of Saint Iohns Gospell written in fine parchment and hanged about ones necke to be the same swords of the spirit which S. Paule speaketh of in this place But the word of God then yea euen then is the spirituall sword when it is forceable in vs by faith and when it is written in the tables of our heart by the spirit of God For then in déede this sword is fit and serueth well for the defacing and dispatching of our aduersarie the diuell Héerehence it appeareth how cruell a tyrant Antichrist of Rome is who bestirres him all that he maie to take from Gods people this sword of the spirit not onlie by falsifieng wresting the Scripture to a