the Lord Iesus your loue towards all the Saints cease not to giue thankes for you making mention of you in my praiers THe Apostle hauing reckoned vp the benefites of God bestowed vpon mankinde doth shew what the thinking vpon these benefites wrought in himselfe namelie a mouing and stirring of him vp to giue God thankes who is the Authour and fountaine of so great good It is méete that this deede of the Apostle should be vnto vs a rule well worthie the marking throughout the whole course of our life that the remembraunce and calling to accompt of Gods good gifts and benefits might stirre vs vp to thankesgiuing For he which thinketh vpon Gods benefites or heareth them rehearsed or named and bursteth not foorth with an affection of heart into thankesgiuing besides that he is vnthankfull to God and therfore vnrighteous so he deserueth by his vnthankfulnesse to be spoiled of all Gods graces For as in the possession of things not onelie the right of possessing but also the lawfull vsing of them is required so it is méete that a Christian vse those graces which he possesseth by the merite of Christ and therefore by good right to the glorie of God the giuer with thankesgiuing Lastlie this place teacheth that this is a most right order namelie that thankesgiuing for benefits receiued goe before and that praier followe by and by at the foote thereof wherein we must craue of God the kéeping of his benefits receiued and other healthfull gifts good and necessarie Furthermore this place teacheth vs that the profiting of men in godlinesse is the méere benefit of God For whiles Paule giueth God thankes that the Ephesians profit in hope and charitie or trust and loue he acknowledgeth that God is the Author of this good For he of his frée goodnes raiseth vp good gouernours of Common wealths and sendeth sincere ministers of the Gospell besides that he is forceable in working by his spirit in the hearts of the hearers of his word both whiles they are present at the preaching thereof and also otherwise exercised in the same bringing this to passe in them namelie that they should both beléeue and loue him Moreouer this place teacheth what be the principall duties of Christians which he draweth vnto two heads to wit to y e faith of Iesus Christ and to loue towards the Saints These notwithstanding ought so to be vnderstood that together with them all things which are naturallie ioined with them namelie their necessarie effects or fruits be also vnderstood Faith therefore when it hath hope ioined with it inuocation or calling vpon God the feare of God loue patience and such like they are not giuen vnto vs without their fruites Semblablie loue comprehendeth the duties of loue towards all men Verse 17. 18. 17 That the God of our Lord Iesus Christ the Father of glorie might giue vnto you the spirit of vvisedome reuelation through the knovvledge of him 18 That the eyes of your vnderstanding may be lightened That the God of our Lord Iesus Christ the Father of glorie might giue vnto you the spirit of wisedome and reuelation in the knowledge of himselfe lighten the eies of your minde THe Apostle declareth what he wisheth to the Ephesians in his praiers to wit The spirit of wisdome and reuelation through the knowledge of Iesus Christ that is to say a true knowledge of the mysterie of the Gospell which the spirit reuealeth when the Gospell is effectuall in the hearts of the hearers thereof and the meditaters therevpon For séeing the Gospell guideth vs to the knowledge of Christ who is the wisedome of his Father giuen vnto vs of God we are also possessed with the spirit of wisedome whereby the eies of our minde are enlightened to vnderstand the mysterie of the Gospell Now let vs sée the circumstaunces of the Apostles praier The first is that he praieth vnto God who as he alone is the Authour of all good things so he alone is to be called vpon The second is by and through whom he praieth this he sheweth when he saith The God of our Lord Iesus Christ as if he should say I leane not to mine owne merites but boldlie staieng my self vpon the intercession of Christ I call vpon God For he alone is the Mediatour betwene God men therfore he himselfe said Quicquid c. Whatsoeuer ye shall aske the Father in my name he shall giue it you Athanasius putteth these words Of our Lord Iesus Christ in a Parenthesis that glorie should goe with the word God and not with the word Father But this is pinched in too much or too strait laced let vs rather place the words in this order The God of our Lord Iesus Christ and Father of glorie For the Apostle séemeth to haue an eie to the words of the Lord after he was raised vp from the dead and speaking in this manner I ascend to my Father and to your Father to my God and to your God Therefore was Christ borne a man not onelie that he might haue a common Father with vs but also a God from whom the greatest comfort of the faithfull floweth For thus doth faith conclude The Father and God of our Lord Iesus Christ is likewise our Father God Therfore we are partakers of all heauenlie benefits with Christ our copartner Therfore his will pleasure is to doe vs good and he both knoweth and also can giue vs those things that are healthfull to serue for our saluation But how hangeth this together What Is not the sonne equall to the Father As doubtlesse he is consubstantiall so is he coequall with the Father But the sonne abased himselfe putting on the state and condition of a seruant And albeit it agréeth properlie with the nature of man that Christ should be subiect vnto God the Father yet neuerthelesse that is referred to the verie person in respect of the vnitie of the person bicause Christ is both God man Furthermore God is called The Father of glorie first bicause all things are full of his glorie secondlie bicause all glorie belongeth to him alone Lastlie bicause he is the Author fountaine of all glorie Now the cause why Saint Paule in this place giueth God this title is this He praieth vnto God that it would please him to giue the Ephesians the spirit of wisedome c. Which gift doubtlesse both tendeth to the glorie of God and also bringeth to passe that the Ephesians are made partakers of heauenlie glorie For it is a common thing and much vsed in the scriptures to giue certeine titles vnto God in consideration of the matter which is handeled Wherevpon it followeth that one while he is called Pater misericordiarum The Father of mercies another while Deus omnis consolationis The God of all comfort Deus salutis The God of saluation Deus pacis dilectionis The God of peace loue Of this kinde
contrarie and vnnaturall meaning but also by making lawes that it should not be set forth in a common and knowne tongue for the behoofe of Gods Church that euerie one might read and vnderstand it Verse 18. 18 And praie alvvaies vvith all manner praier and supplication in the spirit and vvatch therevnto vvith all perseuerance and supplication for all Saints and for me Praieng alwaies in spirit with all manner of praier and supplication and watching to this end with all continuance or instance and supplication for all Saints and for me THe Apostle hauing furnished the Christian souldier with double armour bringeth him vnto his Captaine to march stoutlie and manfullie vnder his banner and if the skirmish bée too daungerous to flie for succour vnto his Captaine least he be ouertroden of his mightie and strong enimie For by praier we come to Christ our Captaine prouided alwaies that this praier be not a babbling with the lips but a lifting vp of the heart in faith vnto God ioined with a deuout sound of the mouth all béeing done with a sure trâ—â—â— and confidence in Christ our mediatour Now what it is to praie in spirit Saint Ambrose sheweth by a verie trimme antithesis or opposition in these words Hoc est ergo c. This is therefore to praie alwaies in spirit euen to make our praiers vnto God with a cleane conscience and an vpright faith For hee praieth in the flesh which praieth with a defiled mind Thus farre hée As for that which is added to wit For all Saints for me it serueth to this end that the endeuour of succouring and assisting one an other in this spirituall warfare might bée commended vnto vs. For we ought to vse these two weapons namelie The sword of the spirit and Praier not onelie in defence of our selues but also for the helping and aiding of others speciallie when we sée them in danger And although we must praie for all men yet notwithstanding we must haue principall care and regard to the Saints that is to saie to them that are ioined with vs by faith and loue béeing in déede members of one and the same mysticall bodie as well as we Touching the words of the Apostle last set downe And for me they put the godlie in minde of their duetie which is to praie continuallie for the ministers of Gods word and for the preseruation and maintenance of their ministerie Verses 19. 20. 19 That vtterance maie bee giuen vnto me that I maie open my mouth boldlie to publish the secret of the Gospell 20 Whereof I am the Ambassadour in bonds that therein I maie speake boldlie as I ought to speake That speech maie be giuen me in the opening of my mouth with boldnesse that I maie vtter or declare the mysterie of the Gospell whereof I beare ambassage in chaines that I maie behaue my selfe boldlie therein a sit becommeth me to speake THe causes whie Saint Paule desireth the Ephesians to praie for him are set downe they are thrée in number The first That he might open his mouth boldlie that is to saie that a constant mind might be giuen vnto him whereby to confesse and professe the doctrine of the Gospell without feare before the whole world For he calleth the opening of the mouth a frée confession of doctrine simple plaine cléere without dissembling counterfeiting and cauilling without feare and doubting to displease which often times doth so shut vp and make fast the mouthes of a great manie as they remember not that it is the ambassage of Christ Iesus which they haue in charge Héere all the godlie and speciallie the ministers of Gods word are admonished what boldnesse of confession ought to be in them to wit that no feare no heauinesse no threatenings no torments make them giue ouer but that they maie teach and preach the Gospell with a courage The second cause is That I should publish the secret of the Gospell For this is peculiar to Paule and the ministers of the word that by preaching euen with their owne voice they should publish the secret of the Gospell This place therefore is at defiance with the Anabaptists who coutemning the worde vttered by voice looke for reuelatious visions inspirations and I wot not what But what is that which is added Ephe. 4. 17. 18. 2. Cor. 7. 10. Psa 119. 9. Psa 119. 24. Psa 119. 127. Psa 119. 162. Psa 119. 72. M. Philip Melancthon commended Phi. 2. 29. Acts. 18. 3 20. 34 2. Cor. 11. 22. 23. 24 c. 1. Thes 2. 9. 10. Tit. 1. 5. Psal 127. 1. Mat. 25. 14 c. Mat. 6. 1. 2 2. Cor. 11. 23. 24. 25. 26. 27. 28. Rom. 1. 16 Rom. 11. 6 Num. 6. 23 Col. 1. 13. Heb. 3. 6. 1. Tim. 2. 15. 2. Cor. 5. 3. Ioh. 3. 18. Luke 13. 5 Ioh. 15. 7. 1. Tim. 1. 15. 1. Tim. 2. 3 4. 5. 6. Matth. 9. 13. 2. Pet. 3. 9 Rom. 10. 11. 12. Tit. 2. 11. 12. 13. Ioh. 1. 12. 1. Cor. 1. 31 Luke 1. 14 Math. 3. 4 17. 17. 5 Philip. 1. 9. Gal. 1. 8. Rom. 16 25. 26. 1. Tim. 2. 4. Gen. 49. 1â— Dan. 9. 24 Gal. 4. 4. 5 Psal 5 4. Marke 16. 15. 1. Tim. 2. 5 Math. 7. 7 16. Mark 11. 24. Luke 11. 9. Iohn 14. 13 15. 7. 16. 24. Iohn 20. 17. Phi. 2. 7. 8. 2. Cor. 1. 3. 2. Cor. 1. 3. Psal 88. 1. 2. Cor. 13. 11. Psal 17. 1 Psal 43. 2 Psal 118. 14. Gal. 5. 5. Ioh. 19. 33 Iohn 20. 1. 2. c. Mat. 20. 28. Mark 10. 45. Luke 22. 27. Acts. 20. 28. Gen. 3. 15. 1. Ioh. 3. 8 1. Cor. 15. 17. Dan. 9. 24 Rom. 4. 25 Dan. 9. 24 Ioh. 16. 7 Rom. 8. 15 Gal. 4. 6. 1. Pet. 3. 16 21 Rom. 6. 4. 1. Cor. 15. 20. 21. 22 2. Tim. 2. 8. 1. Pet. 1. 3 Ioh. 10. 17. Rom. 6. 4. 6 c. Acts. 1. 9. Matth. 28. 20. Psa 68. 18 Heb. 1. 14. Rom. 14. 11. Phil. 2. 10. Col. 1. 7. 4. 7. 9. Phil. 2. 25. 3. Ioh. 1. 2. 1. Cor. 12. 12. 13. Gal. 3. 16. Gal. 3. 28. Ephes 3. 6. Gal. 2. 20. Actes 9. 4. Phil. 3. 21. Ephe. 1. 4. Ephe. 1. 5. Ephe. 1. 6. 7. Ephe. 1. 9. 10. Ephe. 1. 11. 12. Ephe. 1. 13 14. Rom. 9. 30 31. 32. Rom. 10. 2 c. Coloss 1. 23. Heb. 3. 6. 1. Tim. 2. 15. 1. Cor. 9. 16. 1. Cor. 9. 27. Iere. 18. 8. 10. What Predestination is Ephe. 1. 5. Ephe. 1. 11 Iohn 3. 16 1. Ioh. 4. 9 Rom. 5. 8. Mat. 17. 5 Iohn 1. 29 36. Math. 18. 11. 1. Cor. 15. 22. 1. Ioh. 3. 8. 1. Tim. 1. 15. Math. 20. 16 22. 14. Iohn 6. 40 Mat. 18. 14. 1. Tim. 2. 4 2. Pet. 3. 9. Ezek. 18. 23. 32. Esai 28. 16 Ioel. 2. 32. Actes 2. 21 Rom. 10. 11. 12. Rom. 9. 33 Rom. 9. 16 Mark 9. 23 Rom. 4. 12 Gal. 3. 7. Psa 31. 23 Tvvo
hath place 80. Lust of the flesh and what it is 77. M. Maisters Maisters taught to humble themselues and whie 220 Maisters and of two things required of them for their seruants 218. Maisters must not threaten their seruants 218. 219. Maisters must not triumph in their maistership 219. Man Mans estate and condition without Christ 78. Mans estate before grace and vnder grace 73. Mans naughtie nature and the two parts thereof 77. Manners Manners and from what manners we must absteine 149. Marriage Marriage against such as esteemed it for a prophane thing 186. Marriage compared to the coupling of Christ and his Church 186. Marriage a mysterie 194. 195. Marriage and to what end it was instituted and ordeined 195. Marriage and of what secret it is a signe 195. Marriage and the excellencie thereof 194. Matrimonie Matrimonie no Sacrament as the Papists make it 195. 196. Matrimonie called a mysterie or sacrament 196. Matrimonie no sacrament of the new testament and whie 196. Meeknesse Meeknesse flatte against desire of reuengment 128. Meeknesse the child of humblenes 127 Meeknesse described what it is 127. Meeknesse and what bee the contraries therevnto 127. Mercie Mercie of God the fountaine from whence all good things doe flowe 1â—7 Mercie and forceable persuasions therevnto 161. 162. Mercie of God chiefe cause of our recouerie after our fall 82. Mercie of God and the fruits of the same 83. Mercie of God the Father aboue all his workes 119. Merites Merites of men make nothing for their saluation 20. Merites of men excluded from the worke of our saluation 83. Merites of men ouerthrowne 11. Might Might of Christ and what it betokeneth 47. Might of Christ ouer-maistereth all other mightes 47. Mind Mind the vanitie of the same described 150. 151. Mind in man what it is by definition 149. 150. Ministerie Ministerie of the word and the end of the same 16. Ministers Ministers of the Church and their dignitie c. 49. 50. Ministers and how bold they should be in their ministerie 234. Ministers and what reuerence is required of them in preaching the word 235. Ministers of the word and how they must behaue themselues in their calling 108. Ministers of the Gospel and of their excellencie 95. Ministers comforted against such as slaunder their doctrine 109. 110. Ministers flacke negligent in their calling reproued 109. Ministers of the Gospell and what care they ought to haue for their flocke 114. 115. Ministers of the word and their dutie 93. Ministers of the word what they must looke for in this world 103. Ministers of the Gospel and a lesson touching the crosse for their learning 124. 125. Ministers of the word and how they must behaue themselues in afflictions 115. Ministers of the certeintie of their calling 103. 104. Ministers of the Gospell must haue three things in them 106. 107. Monkes Monkes holinesse confuted 10. Mysterie Mysterie of the Gospell and why so called 104. Mysterie of the Gospell and how it is reuealed 105. Mysterie of saluation wonderfull how 111. Mysterie and Sacrament haue no difference 196. Mysterie and what it is by definition 195. N. Natiuitie-casters Natiuitie-casters and their profession disgraced 206. 207. 208. 209. 210. Nature Nature is not to be forced 213. Nature and of the two partes of the same 77. New-man New-man how he is put on 155. New-man his qualitie 155. New-man of sundrie members to him belonging 157. 158. 159. 160. O. Obedience Obedience wherein the same consisteth 20. 21. Obedience and the rewardes of the same 209. Obedience is the cause of the lengthening of life 205. 206. Obedience of seruants to their maisters 214. Obedience and what this word compriseth 200. Obedience to our parents and how far it must stretch 200. 201. Obedience of children how and in whom it must be done 200. Olde man Olde man and what it signifieth 154. Olde man and when he is said to bee put off 154. Olde man of sundrie members vnto him belonging 157. 158. 159. 160. P. Parents Parents and how they ought to order their children 211. Parents and what they are bound to doe to their children by nature 211. Parents and what they should consider in their children 213. Parents and how farre forth they are to be obeied 201. Parents and in what respects they are to be forsaken 201. Pastours Pastours and whie they were appointed 138. Pastours office and function not temporall and whie 138. Peace Peace what it is and from whence it doth proceede 236. Peace the fruit of the Gospell 230. Peace and what is the foundation of the same 11. Peace of God what it signifieth 10. 11. Peace and from whom it proceedeth 11. Peace with God set foorth by description 1â—2 Peace made betweene the Iewes and the Gentiles and whie 73. Peace with God and peace with men 94. Perfection Perfection the fulnesse of God 119. 120. Perfection and that Christians must alwaies be dooing to come by it 120. Perfection and how the same must be sought and obteined 142. 143. Perfection and what kinde of perfection is required of vs. 165. Perfection in Christ is not one daies worke 142. Povver Power of Christ and what it betokeneth 47. Power whereby Christ was raised from the dead 44. Power of God and his will goe together 120. 121. Power of God and what it should first of all worke in vs. 121. Power of God not of flesh or bloud but of the spirit and faith 121. Power of God and that without it wee are vtterlie weake 221. Power of God signified by his name 181. Power of God cannot bee ouercome 38. Power of God declared in Christ 38. Power of God and against what wee must set the same 38. Power of God and the working of the same 39. Power of the Lordes death and how it is to bee distinguished 39. 40. Praier Praier of Paule for the Ephesians and the circumstaunces of the same 34. Praier and what order we must keepe therein 35. 36. Praier and that faith is required therin 117. Praier and of three circumstaunces therevpon depending 116. 117. Praier must followe thanksgiuing 33. Praier and what we must desire therin 33. Praier the meanes to bring vs to Christ 233. Praier and what kinde of praier is required of vs. 233. Praier made in spirit and what it is 233. Praier made in the flesh and what it is 233. Praier and for whome principallie it must bee made 233. Praier must be made continuallie for the ministers of the word 233. Praise Praise of Gods glorie wherein it consisteth 31. Predestination Predestination and the meane manner of the same 55. 56. Predestination and how we ought to iudge thereof 58. Predestination a mysterie commended vnto vs in the word of God 55. Predestination and who is the matter of the same 19. Predestination and the manner therof 19. Predestination hath two ends what they be 70. Predestination and the double vse of the same 70. Predestination and the
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
peace which hath made both one breaking downe the wall that was a stoppe betweene vs and putting awaie through his flesh the lawe of commaundements contained in the lawe written that of twaine hee might make one newe man in himselfe so making peace and might reconcile both in one bodie by his crosse staieng hatred thereby IT is said that the Gentiles which were sometimes out of Gods housholde are nowe taken in and made of the number by Christs bloud Nowe there is added a notable figure of Rhetorike called Expolitio wherby that is expounded more at large which was said before brieflie in sum For the maner of reconciliation or attonement betweene both people to wit Iewes and Gentiles is declared And to begin withall Christ is made the foundation of this reconciliation or attonement when it is said thus of the Apostle Hee is our peace that is to saie He is the Author of the reconciliation or attonement whereby of two people namelie Iewes Gentils there is made one that is one Church which is the peculiar houshold of God After this is shewed the manner of reconciliation first in a similitude then in plaine and euident words The similitude is this The stop of the partition wall that is to saie the hedge put betwéene them is cut downe and laid wast The similitude must be expounded in this sort As he that is minded of two housholds to make but one pulleth downe the wall which was betwéene them and made them two sundrie housholds whereby they are now made but one so God minding to make one people one Church or one houshold of the Iewes the Gentiles tooke awaie The partition wall which set them asunder Now what this Partition wall betwéene y e Iews and the Gentiles was he sheweth in these plaine words The hatred that is the lawe of commandements which standeth in ordinances Here by the figure Metonymia he calleth Hatred the cause of the separation betwéene the Iewes and the Gentiles which cause he maketh to be The law of commandements which standeth in ordinaunces Now when he maketh this cause to be the lawe he meaneth not the morall lawe which is perpetuall but the ceremoniall lawe onelie which was a shadowe of things to come And this is that which the Apostle saith He hath taken awaye hatred euen the lawe of commandements which standeth in ordinaunces that is in rites and ceremonies Through his flesh that is by offering vp his flesh a sacrifice A signe or token of this abrogation or taking awaie of the lawe was the renting of the temple in sunder when the Lord gaue vp the ghost vpon the altar of the crosse He addeth also the end of this abrogation or abolishment saieng To make of twaine one new man in himselfe By the figure Metonymia he caleth two nations of people as it were diuerse housholds by the name of two men He calleth the Church of God one man which is as it were one houshold yea rather one man whose head is Christ he calleth this man the new man hauing an eie to the fashion custome of the world which vseth to call them new men that being but base borne or comming but of meane stocke and parentage become noble and honourable For we being the ofspring of Adam our forlorne father are made new men and adopted into the sonnes of God whiles we fasten our faith vpon Christ so that we are no longer called the children of Adam but the children of God He rehearseth this ende yet more plainlie saieng That he might reconcile both vnto God in one bodie by his crosse that is by the oblation which he made vpon the crosse For vnder this word Crosse is meant the manner of making the oblation whereby a double reconciliation or attonement was made the one of men with God the other of men with men namelie of the Iewes and Gentiles betwéene themselues Thus farre concerning the meaning of Saint Paules words now let vs marke the specialties which this place doth offer and affoord The first is that betwéene the Iewes and the Gentils there is no difference in respect of the communion and partaking of grace Wherefore let none be proud because he is a Iew and let none despaire because he is a Gentile For one nation hath no more prerogatiue or excellence than another before God God is no regarder of persons but in all people he that feareth him is accepted before him and he that worketh righteousnesse is esteemed Grace is common vnto all and it is offered to euerie one The second is That the lawe of Moses is abrogated and put downe I meane for outward rites and ceremonies insomuch that none stands compellable to receiue it yea whosoeuer receiueth it denieth Christ and despiseth the vertue of Christs crosse The third is That the death of Christ is the reconciliation attonement of man with God wherin we are borne new men ingraffed into Christs bodie as members of the same The fourth is That without the crosse of Christ we can by no meanes be at peace with God The fift is That as in Christ we haue peace with God so it is méete that in him also we labour to be at peace and vnitie one with another which doubtlesse can neuer be vnlesse we be lead by Christs spirit and haue faith in him For by faith we are ingraffed into his bodie that all of vs as manie as beléeue in Christ maie be made the members of Christ Wherfore it is reason and dutie that one of vs should make much of another as members of one and the selfe same bodie Verses 17. 18. 17 And came and preached peace vnto you vvhich vvere a farre off to them that were neere 18 For through him vve both haue an entrance vnto the Father by one spirit And comming he preached peace vnto you which were far off to them that were nigh Because through him we both haue an open waie in one spirit vnto the Father THe matter of reconciliation or attonement betwéene the Iewes and the Gentiles being expounded the Apostle commeth to the instrumentall cause thereof which is The preaching of the Gospell For it is Gods pleasure that his Gospell should not onelie be an instrument of saluation but also a witnesse and warrant of his good will Wherevpon it commeth to passe that the Gospell is vnto vs a most assured and certeine messenger and tidings bringer of peace betwéene God and vs. For which cause the Gospell is named Sermo reconciliationis The word of reconciliation The diuision following where Christ is said to haue come and to haue preached to them which were a farre off and to them which were neere that is to saie to the Iewes and to the Gentiles noteth vnto vs that Christ sent his Apostles to preach the Gospell of peace vnto all people one with an other none excepted according to that saieng Ite in mundum c. Goe ye throughout
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
concerning the obteining of saluation fréelie giuen by me whom God hath called to be your Apostle I would not wish you to plaie the slow-backes or to growe out of heart for the afflictions and crosses sake which I suffer and am pressed downe withall To this proposition he addeth two reasons the first from the cause efficient the second from the end of persecution and the fruite of constancie For your sakes saith the Apostle that is to saie For this cause haue the spitefull Iewes deliuered me vp prisoner into the hands of the Romans because I haue preached the Gospell vnto you therfore I lie bound in prison not for anie déede that I haue committed like an offender but for faithfullie discharging my dutie and office whereto God hath appointed me Afterwards in saieng Which is your glorie he noteth that the ende of his persecution is not the shame of the Ephesians but rather their glorie sithence they maie see themselues embracers of such a doctrine as for the truth and excellencie whereof their teacher is not afeard to suffer euen extreame troubles Wherefore it is meete that they also be constant to mainteine this doctrine and valiant likewise against the sharpe stormes of afflictions Hetherto we haue declared the Apostles meaning now let vs gather a fewe specialties to serue our owne vse The first The godlie knowing the worthinesse and excellencie of the Gospell shall take héede that they suffer not themselues to be pulled from the same either with smooth flatterings and alluring meanes or with bitter threats and sharpe persecutions The second The godlie shall take héede that they be not deceiued with the iudgement and custome of the world For the world is woont to set light by those things which men of authoritie make no accompt of Againe which waie soeuer Fortune turneth her selfe that waie will the fauour and estimation of men be sure to bend For present prosperitie Oh that is welcome to all This errour of the world being verie great as it is dangerous so it must be auoided of the godlie For godlinesse must not be iudged by the outward appearaunce but the nature and qualitie of the thing is rather to be looked into and a deliueraunce patientlie to be waited vpon according to the vndeceiuable promise of God The third Let the ministers of the Gospell learne by the example of Saint Paule a godlie and holie carefulnesse for their flocke that it maie be kept and continued in sinceritie of doctrine For it is not inough to haue taught aright vnlesse thou also take héede with all thine endeuour that the purenesse of doctrine be not by anie kinde of occasion poisoned or infected The fourth The constancie of the ministers of the word in bearing the crosse maketh the Gospell more honourable it is confirmed with the bloud of the Saints as it were with a certeine seale or signet The fift A consolation against the offense of the crosse wherein this is to be learned and borne awaie that the crosse of the godlie is not shamefull before God but rather glorious and then chiefelie when anie one suffereth for the confession of true doctrine As Saint Peter also teacheth who saith that to suffer for Christs sake is the great glorie of Christians For the counsell and purpose of God in this point is to be considered whose pleasure it is to make them like to his sonne in this world whom he determined with himselfe long since to glorifie with him The sixt Héerehence let the ministers of the Gospell peculiarlie learne not onelie when they are well and all things safe stoutlie to doe their dutie and to followe their office manfullie but also to shewe themselues valiant hearted noble Champions yea euen then when the burthen of the Crosse doth bow them euen till they bend vnder it A small matter for vs saith he which are in health to giue good counsell to the sicke A small matter constantlie to teach the Gospell when all things are in safetie when there is no shewe of danger toward But this is the propertie of a right noble heart in the middest of afflictions in the middest of the flaming fire as Saint Paule and other Saints haue done couragiouslie to comfort such as neuer yet tasted the Crosse against sharpe showres and tempests of tribulations to come Verses 14 15. 16. 17. 18. 19. 14 For this cause I bovv my knees vnto the Father of our Lord Iesus Christ 15 Of whom is named the vvhole familie in heauen in earth 16 That he might graunt you according to the riches of his glorie that ye maie be strengthened by his spirit in the inner man 17 That Christ maie dvvell in your hearts by faith that ye being rooted and grounded in loue 18 Maie be able to comprehend with all Saints vvhat is the breadth and length and depth and height 19 And to knovve the loue of Christ vvhich passeth knowledge that ye maie be filled vvith all fulnesse of God For this thing sake I bow my knees vnto the Father of our Lord Iesus Christ of whom all Fatherhood is named in Heauen and in earth that he would giue you according to the riches of his glorie to be strengthened with power by his spirit in the inner man that Christ may dwell in your hearts by faith that ye might be rooted and grounded in loue and maie be able to comprehend with all Saints what is the breadth length and depth and height and to knowe the loue of Christ which passeth or is aboue knowledge that ye might be filled with all fulnesse of God THis is the third part of this Chapter conteining a testimonie or witnesse-bearing of Saint Paules praier for the Ephesians which praier hath thrée circumstaunces the first whereof is concerning God whom Saint Paule doth call vpon who is the Father of our Lord Iesus Christ The second conteineth a reason why God alone should be called vpon to wit because vpon him alone all fatherlie rule gouernment doth depend both in heauen and also in earth The word Fatherhood is héere taken for fatherlie rule gouernment Now seing he alone is to be called vpon in whose power the ordering of all things is it followeth that the Father of our Lord Iesus Christ alone must be called vpon But yet this speach doth not exclude the Sonne and the holie Ghost because there is one diuine essence or béeing power and glorie of the Father the Sonne and the holie Ghost The third circumstance conteineth a rehearsall of those things which the Apostle wisheth to the Ephesians to wit that in the partaking and possessing of heauenlie things they might be verie rich and plentifull But the Apostle doth first make his rehearsall and afterwards in the end compriseth all things in generall But because in this point of doctrine there is much to be marked I will laie it downe in partes to the end that euerie thing maie the plainlier be considered and the more easilie
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
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