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
euerlasting and how it abased it selfe 134. Word of God and what it instructeth and teacheth 173. Word of God ought to be the rule of life to the godlie 173. Word of God and how the ministers thereof must handle it 235. Word of God and how it frameth the iudgement c. 152. Word of God and what they which preach teach it must looke for 235. Word of God preached contemned by the Anabaptists 234. Word of God the sword of the spirit 231. Word of God weapon of a Christian souldier against Sathan 231. 232. Word of God and how it must be vsed against the diuell 232. Word of God abused and ill applied by the Papists 2â—2 Word of God and when it is the spirituall sword 232. Word of God and of the malice of Antichrist to suppresse it 232. Words Words vaine and the danger of them 170. Words vaine and of such as delight in them 170. Workes Workes necessarie and conuenient to be done 85. Workes excluded from the mysterie of our saluation 84. Works of darknes what they are 173. Workes of darknes must be rebuked and how 173. 174. FINIS ¶ The Argument vpon the Epistle of the Apostle Saint Paule to the Ephesians THat we may the more fully perceiue and vnderstand the argument of this most holy Epistle written to the Ephesians out of the prison at Rome wée must make declaration of those foure points which I am wont to touch in the beginning of mine expositions vpon the holy Scriptures The foure pointes are these First Who was the Author of this Epistle For to knowe this maketh very much for the winning of worthinesse and authoritie to this Epistle Secondly What was the occasion why the same was written For the marking héereof maketh very much both to vnderstand the perfect discourse of the whole matter and also to declare the order of the questions Thirdly What is the state or principall question whereby the kinde of the cause is knowne the ende or scope of him which speaketh is vnderstoode Fourthly What is the order of handling which being not vnderstoode the weight importaunce of things cannot be obserued To conclude it often times falleth out that the methode or manner of speaking béeing not marked circumstances contrarie beside the meaning of the writer are heaped vp together and many things are wrested of heretikes for the confirmation of their wicked erronious opinions as is to be sene in their writings who in iudging vse not the rule of Logicke but handle all and euery seuerall part or parcell as it were members plucked off from the bodie Of these foure points therfore we will orderly intreat to the intent that we may the more easily attaine to the vnderstanding of this diuine Epistle Of the first THe Authour of this Epistle is the Apostle Paule that great Doctor or teacher of the Gentiles who as he was called to the office and ministerie of an Apostle by the reuelation of Iesus Christ so was he instructed and taught the mysterie of saluation by the same Iesus Christ This Apostle like a valiaunt souldier of Christ being adorned and deckt with souldierlike ensignes and armes of the field to wit with sundry sorts of tribulations and persecutions with whippings stonings buffetings reuilings c. by the space of fiue and thirtie yeres almost wrote this Epistle in Prison at Rome to y e Ephesians drawing to an end of his life Forsomuch therefore as the Authour of this Epistle is a man of such accompt it is not lawfull to call in doubt either the weightinesse of the matter or the authoritie of the writer Wherfore whatsoeuer things are deliuered vnto vs in this Epistle we ought no lesse to reuerence and consider than the verie things themselues which God by his owne mouth hath vttered and spoken from Heauen And therefore as the doctrine conteined in this Epistle is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is to say by inspiration from God so hath it verie great weight force to confirme the articles of our religion and to confute errours and that in such sort as that no man vnlesse he be altogether godlesse and a professed or sworne enimie to Christ will set himselfe against the worthinesse and authoritie of this most holie Epistle Many more things touching this our Apostle may be read in the Actes of the Apostles in his owne Epistles to the Galathians the Corinthians and others Of the second AN offence taken at the crosse ministred an occasion to the Apostle of writing this Epistle For at such time as Paule hauing finished his course of preaching was cast into prison at Rome and that the godlie euerie where were afflicted not onely by Tyrants but also of false Apostles he thought it a part of his charge and calling to confirme the Ephesians by writing to them whom bicause of his absence he could not teach least that either for his owne crosse or for the persecutions of the Church which at that time were excéeding great they should fall from that grace wherof they were made partakers by the preaching of the Gospell As therefore the offence of the crosse moued this most holie Apostle of Christ to write so the ende of his writing was to arme the Ephesians that they might inuincibly stand persist in that doctrine of Christ which they had learned of him Of the third BEcause the speciall part of this Epistle consisteth in exposition the full scope thereof doth lesse shew it selfe than if it were reasoned and disputed vpon which notwithstanding shall easilie be atteined when the ende of his writing is perceiued Out of the first second third Chapters therefore is this principall scope or summe gathered namelie That the doctrine concerning the grace of God and his mercie through Iesus Christ is no newlie vpstart doctrine neither belongeth to one sort or sect of men onelie but that the same euen from before the world was created vntill this day was in such order stablished by God himselfe y t so manie should be saued in Christ as beléeued in him not onelie Iewes but also Gentiles among whom were the Ephesians This scope or summe is declared in a large exposition trimlie set out or deckt with weightie words and sentences and this is done in the thrée first Chapters Héereby most euidentlie apeareth how necessarie the doctrine is which is deliuered in this Epistle In the thrée last Chapters diuers exhortations are interlaced and duties also as well common to all estates as peculiar to some are commended to the godlie Of the fourth THe occasion the full scope or summe and the ende why this Epistle was written béeing knowne the order or method of handling the same may the more easily be declared and also vnderstoode There are besides the title the gréeting and the knitting vp or farewell of this Epistle two principall parts namely 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is to say Doctrine and Exhortation wherof
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
rule either in this world or in the world to come aboue that Now whereas Dionysius out of these words of the Apostle maketh I wot not what orders of Angels it is but weake Neither is it to anie purpose to knowe what orders of Angels and what degrées of dignities are in Heauen séeing that the word of God sheweth no such thing vnto vs. Onelie let this be inough for vs to vnderstand That Angels are ministers as in the Epistle to the Hebrewes is declared ministering spirits ministers of the Churches of Commonwealths of housholds in the world Now touching the words of Saint Paule this is worth the knowing that he maketh difference verie trimlie of degrées in dignities by these foure words Principalitie Power Might and Domination 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Principalitie signifieth an order of the higher to the lower from whom obedience must procéede to the higher as to the better When therefore the Apostle saith That Christ sitteth farre aboue all Principalitie he meaneth that Christ is Lord and King 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is at no mans call or commaund to giue a reckoning of his rule For he hath no Prince aboue him to whom he is compelled as a subiect to be obedient to serue For as he is of one the selfe same nature with his Father touching his Godhead so hath he equall rule with his Father Héerehence let euerie faithfull soule comfort himselfe against the enimies of Christ and against all principalities of the world and of Hell yea let him make full accompt that it shall one day come to passe that whatsoeuer is alofte shall be brought downe and made subiect will they nill they to the rule of Christ Let no Christian therefore if he loue godlinesse become obedient either to men or Diuels if they commaund anie thing that is against the lawes of Iesus Christ our Prince 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Power betokeneth the right of ruling which right is due to Christ for two reasons First in respect of his nature as he is God whereby he is one the same God with the Father and the Holie Ghost to whom all things are of right in subiection Secondlie in consideration of the victorie whereby he ouercame the Diuell our open aduersarie so that Christ is aboue all by the right of ruling both waies 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Might noteth the ablenesse of his rule so that no force or puissance can empaire his rule or lessen it Héereby faith hath wherewith to encourage it selfe in temptations and at the point of death against all the assaults of the Diuell For if the might of Christ doeth ouermaster all other manner of mights then there is no cause why the faithfull should feare the gates of hell 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Domination hath relation to all creatures good and badde whom Christ is able to make couch and lie at his feete by the vertue of his power and can constraine them will they nill they to confesse Christ their King and Conquerour Héerevpon it is written to the Romanes and to the Philippians Quòd omne genu c. That at the name of Iesus euerie knee should bow both of things in Heauen and things in earth and things vnder the earth acknowledging his rule and power Héervnto Saint Paule addeth the generalitie saieng And aboue euerie name that is named that is to say aboue euerie thing which excelleth anie manner of way whatsoeuer The diuision which followeth Not in this world onelie but also in that which is to come is referred to the foure former members For it importeth thus much That Christ is far aboue all things not onelie in this transitorie world now present but in the euerlasting world which is to come The prerogatiue therefore or souereigntie of Christ aboue all principalitie power might and domination is not temporall but eternall for it stretcheth out euen to the world to come There is no cause therfore why the faithfull should feare least Christ being at anie time disgarded and put beside his rule they should suffer the iniuries and féele the tyrannies of their enimies or should bée pressed downe and wrongfullie kept vnder with the rule of some new Lord succéeding The fift member conteineth the largenesse of his rule and kingdome The Apostle saith And hath made all things subiect vnder his feete For as before he was made the seruaunt of all that he might saue man who was lost and cast away so now being made Conquerour he hath all things at his commaundement and seruice insomuch that all things are forced to fall at his féete and to stand in awe of his gouernment Neither is this subiection proper to his friends and houshold onelie but perteineth also to his enimies to all diuells wicked men insomuch that the verie Diuels themselues obeie Christ with quaking and trembling Héerehence hath faith wherewith to strengthen it selfe against all the gates of Hell For faith must be â—â—â—suaded and builded vpon this sure ground that 〈◊〉 much stronger than that anie can or dare spoile him and take anie thing from him against his will The sixt member conteineth a certeine singular forme or manner of Christs rule and regiment whereby he gouerneth the Church of God For the Apostle saith And hath appointed him ouer all things to be the head to the Church Now whereas Christ is héere said To be appointed of the Father the head to the Church this doth neuer a whit lessen or diminish the maiestie of Christ whereby according to his nature as he is God he hath rule ouer all things with his Father For Christ as Gregorie of Nice saith is said to take or receiue that as man which he hath naturallie as God By this tearme Head is signified both that supremasie or souereigne rule of Christ which he alone hath ouer the Church and also the glorie of the Church For if Christ be the head and the Church the bodie then no doubt great is the glorie of the Church For where the head is there is likewise the bodie For there is no middle place whereby the head should be separated from the bodie Whosoeuer therefore besides Iesus Christ alone taketh vnto himselfe this honour and will be counted called and knowne the head of the Church he is a right Antichrist and one which traiterouslie séeketh to robbe Christ of his honour As for that which the Popes mainteiners bring who imagine that the Church hath two heads the one gouerning as principall the other obeieng as vassall it is nothing For the ministers of the Church of God though some haue this degrée of dignitie or place of preeminence other some that for the better ordering of the Church yet notwithstanding all are ministers neither is one the others head but fellowe seruants in the Lord. So Saint Paule calleth them which were ministers vnder him Fellowe seruants fellowe souldiors fellowe workers of God bretheren Furthermore Christ is called The head of
the Church foure waies First in power and force For as the powers of man comming from the head are conueied throughout the whole bodie by the veines and sinewes so the faithfull what force soeuer they haue they receiue it from Christ For in that the faithfull are mortified in the flesh and quickened in the spirit they haue that by the power of Christs death and resurrection who is their head For the power and vertue of Christs death kéepeth the flesh vnder in the beléeuers and by the efficacie and force of Christs life a new spirit is begotten in man whereby it commeth to passe that he walketh in newnesse of life Secondlie Christ is called The head of the Church in perfection For he alone deserueth the praise of perfection in the Church For all vertues in him are most perfect from whom certeine beames as it were from the Sunne doe shine shoote vpon the faithfull Thirdlie Christ is called The head of the Church in merit For he alone in the Church hath merits wherewith he merited and deserued for vs the heauenlie inheritaunce Fourthlie Christ is called The head of the Church in dignitie order and authoritie For he alone is the Monarch of the Church and a Prince at no mans controllment But least anie should thinke that S. Paule speaketh of Christ onelie as of the Prince of the Church he addeth a seuenth member and saith Of the Church which is his bodie Christ therfore is the head the Church his bodie to whom all efficacie force power floweth from the head Heere we haue to marke a verie trimme definition of the Church whereby it is defined to be The bodie of Christ not naturall but mysticall Of this bodie there are two sorts of members to wit dead and liuing They are dead members who with the outward assemblie of the Church visible congregation make confession of their faith but yet are void of y e spirit of faith such are Heretikes Hypocrites carnall Gospellers The liuing or liuelie members are they which being indued w t a liuelie faith walke not after the flesh but after the spirit whereby they are lead to be briefe whosoeuer do sincerelie liue in Christianitie they are the liuelie members of Christ As for the Turkes vnbeléeuing Iewes other Heathenish hearted people they all are to be reputed thought neither liuelie nor dead members of the Church Moreouer when the Apostle saith Euen the fulnes of him that filleth all in all things he sheweth why he calleth the Church The bodie of Christ and therewithall declareth how great the loue of Christ is towards his Church which he calleth The fulnesse of himselfe For such is y e loue of Christ towards his Church that althogh he perfourme all healthfull things in all men yet notwithstanding he thinketh himselfe a head halt lame vnlesse he haue y e Church as his bodie knit vnto him Héerevpon it followeth that Christ is oftentimes taken for the whole Church together ioined vnto hir head as when it is said Sicut enim vnum corpus c. For as the bodie is one hath many members all the members of the bodie which is one though they be manie yet are but one body euen so Christ For by one spirit are we all baptised into one bodie that is that we might be made one bodie with Christ that we might grow into one body of Christ that y e whole church might be nothing els but one Christ of which growing together Baptisme the Lords supper are effectuall signes Héerevnto serueth the saieng of the Apostle Abrahae dictae sunt c. To Abraham and his seede were the promises made He saith not And to the seedes as speaking of manie but And to thy seede as of one which is Christ Héere the Apostle calleth Christ The whole bodie gathered together in one whose head and life Christ alone is the members of whom are the faithfull being partlie Iewes and partlie Gentiles This he concludeth in the ende of the Chapter more plainlie in these words Omnes vos c. Ye are all one in Christ Iesus Héerehence had these manner of speaches their vse and custome To be made one with Christ To be with Christ Christ to be in vs To be lead by the spirit of Christ To be chosen in Christ To be called iustified in Christ To liue in Christ To die with Christ To be crucified buried and rise againe with Christ Héereto also serueth that which followeth in the third Chapter following That the Gospell was preached and reuealed to the Gentiles that they should be inheritours also and of the same bodie and partakers of the promise in Christ Héerevnto also perteineth the words of Saint Paule to the Galathians where he saith That he liueth in Christ and Christ in him And to this also belongeth that speach of Christ Saule Saule why persecutest thou me Now what haue the faithfull to gather héereby Euen to build their hope and comfort vpon this that Christ cannot perish of whom they are members by faith Héerby also haue the faithfull to succour strengthen themselues in life in death and euerie daunger bicause they are assured that the time will come when Christ shalbe glorified with his whole bodie howsoeuer his members amidst the hurlie burlies of this world be contemned and spitefullie ouertroden But to the end we may knowe that Christ of himselfe néedeth not this fulnesse the Apostle addeth That filleth all in all things For indéed if Christ filleth and perfourmeth all in all things then doubtles he standeth not in need of anie mans helpe hérein towards this fulnesse but so far forth as it pleaseth him of his vnmeasurable bottomles bountie to vouchsafe y e Church to be ioined vnto him as if it were his bodie This place likewise containeth a plentifull testimonie touching Christs Godhead For séeing it doth properlie belong to the nature of God To fill all in all things seing this abilitie is héere ascribed vnto Christ That he filleth all in all things it followeth that Christ is true God and in person infinite and eternall It is therefore well said in the Church Christ is all in all euerie where Christ filleth all in all The sonne of the virgin is God For these titles are right wel applied to his person in respect of the nature of his Godhead not in respect of the nature of his manhood which hath his peculiar properties the taking awaie wherof is the taking awaie of the truth of Christs manhood the ouerthrowing of the hope of our resurrection Wherefore that saieng of S. Paule to the Philippians is throughly to be setled in memorie Nostra corpora c. That our vile bodies shall be changed and fashioned like vnto Christs glorious bodie Now if Christs manhood were turned into his Godhead as in times past the Eutychians wickedlie maintained and at this daie Stenkfield traiterouslie teacheth
there should remaine for vs no hope at all of our resurrection Let this suffice to be spoken of this part or parcell wherein Saint Paule setteth foorth the principall points of our faith concerning Christ and verie brieflie commendeth vnto vs the fruite of them therewithall ¶ OF PREDESTINATION NOw forsomuch as there is often mention made of Predestination Election to euerlasting life in this Chapter it séemeth a necessarie labour vnto me to adde héervnto certaine assertions or auouchments which shall containe in them the sum of the doctrine touching Predestination which I haue done to this purpose that this doctrine which is the ground worke of our saluation may be the more manifest and the thinking therevpon swéete and comfortable to the godlie Reader when the circumstances of the same are dulie considered I. It is verie néedfull that the Church be instructed and taught throughlie concerning the eternall Predestination and Election of men to the blisfull euerlasting life For as no doctrine can minister comfort more abundantlie to true Christian consciences than the doctrine of Predestination rightlie declared so nothing is more daungerous than to swarue and straie from the true meane and manner of Predestination II. Wherefore to the end we may not swarue and straie from the meane and manner of Predestination Election which the Scripture commendeth vnto vs there must good héede be taken For whosoeuer ouershooteth misseth the marke thereof hée is carried into a perillous breaknecke whereout he cannot recouer himselfe except he haue succour from heauen III. Some there are which when they heare that our saluation standeth vpon the purpose Election of God neglecting the true meane and manner thereof imagine to themselues certaine dreames of the Stoâ—kes tables of destinie wherewith they both intangle themselues miserablie and leade others out of the waie daungerouslie IIII. For it cannot otherwise be but that hée which imagineth bookes of destinie lucke whereby to learne know who shall be saued who damned either swelleth with vaine hypocrisie or pineth away with dedlie desperation V. For some laieng fast holde vpon a certaine kinde of fleshlie carelesnesse run headlong with full libertie into all kinde of mischiefe and villanie to themselues vndoubted destruction to others a grieuous offense VI. Othersome are carried into a contrarie euill who whiles they dreame of a particular promise of grace against the word of God they are plunged ouer head and eares into the bottomlesse pit of despaire wherein they must néeds be cast alwaie for euer vnlesse the right hand of God raising them vp in time they earnestlie repent VII Wherefore séeing that we heare the mysterie of Predestination commended vnto vs in the word of God it behoueth vs to séeke the meane the manner true cause therof in y e Oracle or word of God likewise which if we haue once rightlie learned it shall fill vs with ercéeding great comfort shall be vnto vs not onlie a spur to prick vs forward to all exercises of godlinesse but also an assured anchor wherevppon to staie euen at the pointe of death VIII Now the meane and manner of Predestination is most true which S. Paule sheweth vnto vs when he writeth thus to the Ephesians Elegit c. He hath chosen vs in Christ before the foundation of the world that wee should be holie without blame before him in loue Againe Praedestinauit nos c. He hath predestinated vs to be adopted through Iesus Christ vnto himselfe Againe Gratos nos c. He hath made vs accepted in his beloued by whom we haue redemption throgh his bloud Againe Proposuit c. Hee hath purposed to gather together in one all things in Christ Againe In quo c. In whom also wee are chosen when wee were predestinate according to the purpose of him which worketh all things after the counsell of his owne will that we which first trusted in Christ should be vnto the praise of his glorie Againe In quo c. In whom also ye haue trusted after that ye heard the word of truth euen the Gospell of your saluation wherein also after that ye beleeued ye were sealed with the holie spirit of promise which is the earnest of our inheritaunce IX Heere Saint Paule most plainlie declareth the meane and manner of our Predestination whiles he saith that God hath predestinate vs to saluation by and in Christ By Christ as our mediatour and redéemer In Christ as in and with our head whose members we are made by faith which the Gospell preacheth vnto all people and persons indifferentlie X. God therefore hath predestinate vs not by registring our names in bookes of destinie and fortune as Zeno and his schollers doted but by appointing and ordeining an assured meane and manner of saluation by and in Christ according to the good pleasure of his will XI In this meane and manner the condition of faith is contained For when we are graffed into Christ by faith we are made members of his bodie and therefore are wée called Elect and chosen bicause we are the members of Christ XII Now how necessarie this condition is by Gods good appointment the testimonies are many which declare it S. Paule reasoning of Predestination beateth much vpon this condition saieng Quid igitur dicemus c. What shall wee saie then That the Gentiles which followed not righteousnesse haue attained vnto righteousnesse euen the righteousnesse which is of faith But Israel which followed the lawe of righteousnesse could not attaine vnto the lawe of righteousnesse Wherefore Because they sought it not by faith but as it were by the workes of the lawe This condition likewise the Apostle rehearseth in the tenth Chapter of the same Epistle and laboureth verie much thereabout also elsewhere as Si modo c. If ye continue grounded and stablished in the faith Also Participes c. Whose house we are if we holde fast the confidence and the receiuing of the hope vnto the end Againe Mulier c. The woman shall be saued if she continue in the faith XIII The Apostle sheweth the necessitie of this condition in his owne person thus speaking of himselfe Vae mihi c. Woe is me if I preach not the Gospell Againe Castigo c. I chastise my bodie and bring it downe in subiection least while I preach to other I my selfe proue a castawaie If therefore S. Paule the chosen vessell of God duetifullie discharged his obedience towards God by faith then no doubt through the want of faith he had fallen from grace and through his owne default become a castawaie To the same end driue the words of the Prophet leremie in the person of the Lord saieng Si poenitentiam egerit c. But if this nation against whom I haue pronounced turne from their wickednesse I will repent of the plague that I thought to bring vpon them But if it
thing wherein we haue set foorth the will of God towards all men commendeth likewise vnto vs the true fatherlie will of God towards all For it cannot be that the will of God should wrestle with his commandement Wherefore when he biddeth the whole world heare his sonne his will doubtlesse is that all should heare him his will is by hearing they should haue faith For the preaching of the Gospell requireth saith Gods will also is that such as beléeue should be saued Besides this the sonne who is the wisedome of his Father sendeth out his Disciples throughout the whole world with this commandement Ite in mundum c. Goe ye into all the world preach the Gospell vnto euery creature He that shall beleeue and be baptised shall be saued but he that will not beleeue shall be damned This commandement forsomuch as it reacheth vnto all plainlie proueth that Gods will is to haue all men saued but yet vpon the condition of faith as the promise ioined to the commandement declareth The Lord straineth his voice crieng Venite c. Come vnto me all ye that are wearie and laden and I will ease you Héere doe both namelie the commandement and the promise testifie that the will of God is fatherlie that all should come to Christ calling them and that all should obtaine in him their saluation XXXV This therefore is boldlie and vndoubtedlie to be built vpon that the eternall and vniuersall commandement of God is an vndeceiuable witnesse of his will towardes all men Séeing therefore he commandeth all to heare his sonne and to beléeue in him his will surelie is thereafter that all should heare that all should beléeue that all should be iustified that all should be sanctified and that all should be saued Be it farre from a Christian heart to thinke that God forgiueth all men outwardlie and in words and hath an other will and secret meaning of his owne inwardlie XXXVI But one or other will saie peraduenture Faith is the gift of God and the worke of the holie Ghost Ergo no man can beléeue but he which receiueth faith from aboue Againe No man commeth to the sonne vnlesse the Father drawe him This I graunt is verie true But when Saint Paule saith Faith commeth by hearing and hearing by the word of God he meaneth that the preaching of the Gospell is the ordinarie instrument to obteine faith wherein God according to his promises will be faithfull and effectuall will drawe and knit vs vnto his sonne by the word and the spirit But manie when God draweth them set shoulder against him whom they maie as well I wisse obeie This is plainlie proued by the complaint of Christ lamenting and wéeping ouer the Iewes for their frowardnesse Quoties volui c. How often would I haue gathered thee together as the henne gathereth her chickens and thou wouldest not The like stubbornesse and wilfull obstinacie Saint Stephen casteth in the téeth of the Iewes in his time saieng Duri ceâ—uice c. Ye stiffenecked and of vncircumcised hearts and eares ye haue alwaies resisted the holie Ghost And the Lord by his Prophet Esaie saith Tota die c. I haue stretched out my hands all the daie long to a stubborne people that haue resisted me By this selfe same testimonie of authoritie Saint Paule sheweth the rebellion of the Iewes which he proueth to be the cause of their casting off And although our minde whiles it is enlightened prepared altered chaunged disposed and ordered is the patient or sufferer yet notwithstanding in respect of consent and agréement our will being taught by the word and strengthened by the holie spirit is the agent also or dooer XXXVII Héerevnto serueth the example which Saint Augustine setteth downe of Nabuchodonosor and Pharao in these words Quantum ad c. In respect of their nature they were both men in respect of their dignitie both Kings in respect of their cause both keepers of Gods people in captiuitie in respect of their punishment both gentlie admonished and warned by chastisements What then made their endings diuerse Forsooth this because the one feeling Gods hand mourned in the remembrance of his owne sinne and iniquitie the other wrestled with free will against the most mercifull good pleasure of God XXXVIII But héere speciall héede must be taken least anie through wantonnesse and long custome of sinning abusing the gentlenesse and long suffering of God calling them to repentaunce purchase vnto themselues Gods heauie iudgement that in his wrath he forsake them and giue them ouer into a reprobate minde When this is come to passe men waxe deafe and hard of hearing the word of God drawing to themselues such a vse and necessitie of sinning by their owne will that they can doe nothing else but sinne For it fareth with them as with him that pitcheth himselfe headlong from the toppe of a stéepe hill which deede being once done there is no calling of it backe againe because it is past recouerie XXXIX We must therefore in time obeie the voice of God calling vs we must repent and walke warilie as the Prophet giueth vs counsell before our God For he that refuseth to heare God calling vs by his ministers runneth with full raine into the punishment of wilfull obstinacie wherevpon followeth that he being more and more fast bound with the chaines of sinne till at length he become senselesse and sorowlesse and so turne topsie torue all the meanes of saluation Heere therefore that common verse hath fit place If thou to daie vnmeete be thought To morrowe doubtlesse much more nought XL. The sealing of grace commendeth vnto vs most manifestlie the fatherlie will of God for this followeth in the fourth place among those markes tokens which set before our eies how fatherlie the will of God is towards all men For whiles he biddeth all nations to be baptised hée will also no doubt that his grace and most mercifull will be sealed vnto all nations For he would neuer call all nations to Baptisme but that his will is to giue saluation to all nations which he sealeth with Baptisme For this is an vnmouable sequele God offereth saluation vnto all Ergo his will is that all be saued XLI Now in that Baptisme is but onelie literall in manie this commeth not to passe by the counsell will of God who giueth his grace truelie and sealeth the same in déede by Baptisme but through the default of men who shrinke shamefullie from the couenaunt which they made with God in Baptisme XLII For as God promiseth and sealeth his promise with Baptisme so it is méete that man on the other side haue faith in this behalfe For in euerie couenant either partie must and shall kéepe the conditions and appointments of the couenant And for that cause S. Peter defineth it A good conscience making request to God For God in giuing Baptisme promiseth grace now a conscience in faith
agréeable resteth vpon the couenant béeing well assured of Iesus Christs resurrection XLIII Séeing therefore these proofes doe most plainlie laie before vs the fatherlie will of God which is the cause groundworke of our Predestination election requisite it is that we haue a stedfast beliefe of our saluation and that we betake our selues to the fatherlie will of God as to a most strong well fensed tower expressed shewed vnto vs In the sending of his sonne In the promise Iâ— the commaundement and in the sealing of grace not passing a point for the opinions decrées of the Stoikes touching Fortune or destinie though they haue iollie wise fellowes for their maintainers XLIIII Furthermore Saint Paule maketh two endes of our predestination election writing to the Ephesians wherof the first is That we should bee holie and without blame before him that is to saie that wée should giue our selues to holinesse harmelesnesse should alwaies haue before vs a good minde purpose and honest endeuour the last That the glorie of his grace might bee praised of vs for euer XLV It remaineth now that wée speake somewhat of the vse of the most swéete doctrine of Predestination and Election which is of two sortes as maie be gathered out of Saint Paules Epistles to the Romanes Ephesians The Apostle therefore writeth to the Romanes concerning Predestination that hee might conclude out of the cause the manner meane and the condition also of Predestination that the prerogatiue of the flesh mans merits are no kinde of cause of saluation The Apostle therfore ouerthroweth the prerogatiue of the flesh all merits of men that the mercie of God in Christ Iesus might take place and that a waie of saluation maie bée made vnto all such as refuse not to beléeue in Christ In his Epistle to the Ephesians he hath the same matter in hand to the end he might shew that the Gospell of Christ is no new vpstart doctrine set abroch of the Apostles but that the same was laid vp and kept in the bosome of God himselfe before the world was made and in due time opened and deliuered to the world XLVI Besides this double vse whereof the first serueth to confirme righteousnesse fréelie giuen and grace stretched out offered vnto all the last to commend the ancientnesse of the Gospell there is yet an other vse which Saint Paule toucheth in his Epistle to the Romans That the godlie maie be bolde that no crosse no affliction no miserie to bee short nothing whatsoeuer is able to hinder or let the saluation of the beleeuers which is builded vpon the eternall ordinance of God XLVII From hence springeth an excéeding greate comfort in the agonie of death and an vnspeakable reioising insomuch that the partie which lieth gasping and drawing to his long home maie saie as it were in triumph In Domino c. My soule trusteth in the Lord I will not be afraide My Christ is the vanquisher of death in him will I triumph XLVIIII Héerevnto serueth that saieng of the Prophet Dauid Vâ—riliter agite c. I laie the men bee constant and let the hearts of all you which hope in the Lord bee strengthened For the Lord keepeth all them that loue him XLIX To staie héere this vse which confirmeth vs in anie kinde of crosse and comforteth vs in the agonie of death then indéede entereth his roome when we feele that wée are in Christ and that Christ is in vs. L. Wherefore according to Saint Paules aduise we must take a triall of our selues Vos ipsos tentate c. Prooue your selues saith he whether ye are in the faith examine your selues Knowe you not your owne selues how that Iesus Christ is in you LI. These words of the Apostle teach vs a most certaine and assured manner of trieng our selues which is to proue and examine whether we are in the faith whether Christ dwelleth in vs. Which prouing doubtlesse cannot from elsewhere proceede than from the effects and working of Christs spirit For they that are lead by Christs spirit are his and they that are lead by Christs spirit thinke loue followe and excercise in life the things that are of Christ esteeming nothing more precious than so to order and frame their liues as that God should like well and allow of them Héerevpon ariseth that sharpe combat of the spirit against the flesh neuer ceassing in the godlie LII To this also belongeth the saieng of Saint Paule Milita c. Fight a good fight keepe the faith and a good conscience For these are most assured testimonies that Christ dwelleth in vs. For Where faith is there the conscience is cleansed from all dead works Wherefore both a good conscience and a godlie purpose are vndoubted warrants of a sincere faith Contrariwise where the conscience is béesmeared with sinne and an euill purpose of dooing amisse there is no faith at all but a kinde of Hypocriticall bragging of faith peraduenture which to bee most vaine and foolish the workes themselues springing from the same doe sufficientlie declare and Saint Iames also saith no lesse ¶ THE SECOND CHAPTER THE SVMME OF THE SEcond Chapter IT pleased God to quicken and make aliue in Christ by grace through faith not the Iewes onelie a people dead to sinne and the children of wrath but also the Gentiles which in times past were not of Gods housholde taking away all difference betwixt the Iewes and the Gentiles and making peace betwixt them both which he hath done to this end that he might shew vnto all ages and posterities his plentifull and euerlasting grace towards the faithfull who are builded vpon the foundation of the Apostles and Prophets Christ béeing the corner stone Or thus more brieflie God vouchsafeth to take the Iewes and the Gentiles great sinners to grace and fauour for his sonnes sake Christ Iesus ¶ THE ORDER OF THE SEcond Chapter THe beginning of this Chapter doth fitlie agrée with the end of the Chapter going before For the Apostle héere applieth a generall doctrine to the Iewes and the Gentiles that is to saie turneth ouer the generalitie to the specialties For in this Chapter hée repeateth in particular that which in the former Chapter hée sette downe in generall howbeit in an other forme and manner of speach for the more approuing of the matter and giuing of it greater force Now he vseth a comparison of the state of man which is of two sortes namelie of the former to wit before grace and of the latter that is vnder grace Before grace men were dead in their traÌ„sgressions and sins vnder grace they were quickened made aliue by Christ through faith This comparison first of all as in the proposition he applieth vnto them both afterwards he turneth it both to the Iewes and also to the Ephesians adding therevnto a certaine short Aphorisme wherein he laieth wide open the summe of saluation Then he applieth the same comparison
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
S. Paule if we couet desire to séeme anie thing in y e house of God let vs confesse that it is the gift of God if anie of vs haue some place of dignitie account in the Church let him acknowlege that it was the working of Gods power if anie thing that is singular excellent proceede from him let him cast awaie all vaine arrogancie bragging let him abase himself before God let him knowe that greater gifts are giuen him that he might be more bound to serue others not to take vpon him the office of a Controller to reproue finde fault with others but let him honour reuerence euerie one according as his place and degrée shall require Athanasius noteth vpon this place that in the ministers of Gods word three things are necessarie The first a stoute and valiant heart that will not shrinke in anie daunger as heere S. Paule writeth and preacheth Christ boldlie and with a courage euen in bonds and imprisonment The second wisdome and vnderstanding without which he is not able to discharge this hard buisie office The third an vpright life holie and honest For it is the dutie of a shepheard to goe before his flock no lesse in life than in voice and as well in deed as in word When these thrée things shine in the ministers of God their labour cannot be without plentifull fruit Contrariwise when the hearts of the ministers are striken dead with the feare of Tyrants when they are discouraged when the foundations of their doctrine are not faithfullie laid when their life is not answerable to the worthinesse of their calling then the church of God is in a miserable taking For what shall become of the shéep when either the shepheard is deuoured of the woolfe or else vnarmed fléeth from the woolfe leauing his shéep at hap hazard Verses 8. 9. 10. 11. 8 Euen vnto me the least of all Saints is this grace giuen that I should preach among the Gentiles the vnsearchable riches of Christ 9 And to make cleere vnto all men vvhat the fellowship of the mysterie is vvhich from the beginning of the vvorld hath bene hid in God vvho hath created all things by Iesus Christ 10 To the intent that novv vnto principalities and powers in heauenlie places might bee knovvne by the Church the manifold vvisedome of God 11 According to the eternall purpose vvhich he vvrought in Christ Iesus our Lord. Vnto me the least of all Saints this grace is giuen euen to preach among the Gentiles the vnsearchable riches of Christ and to make euident vnto all men what the followshippe or communion of this mysterie is which hath bene hidden from beginnings in God who made all things through Christ that now might bee knowne vnto rules and powers in heauenlie places by the Church or congregation the manifold wisedome of God according to the eternall purpose which hee purposed or decreed in our Lord Iesus Christ THat which the Apostle had brieflie touched he discourseth vpon more at large namelie that he was called of God to be an Apostle of the Gentiles And this is the sum of this long period or point But that we maie gather greater fruite thereout I will seuerallie intreat vpon euerie part of this amplification or enlargement and make the same serue to our vse First therefore when he saith Vnto me the least of all Saints is this grace giuen he doth not abase his office but acknowledgeth the condition of his own person and that for this purpose that the greatnesse of Gods grace towards him might the more excell What learne we by this Euen to magnifie aduance our office whervnto we are called with thanksgiuing and to take nothing vnto our selues arrogantlie If therefore we do anie thing aright let vs ascribe the same wholie vnto Gods grace not to our selues who without the grace of God are vtterlie vnprofitable instruments Let the godlie shepheard therefore not suffer his office to bée despised although he acknowledge himselfe vnable and vnfit for so great a calling Againe let him not sette light by other his fellow-labourers as his vnderlings and himselfe their better but let him confesse that they all as well as hée are stewardes of the mysteries of God Secondlie when the Apostle addeth That I should preach among the Gentiles the vnsearchable riches of Christ hée sheweth the ende of his Apostleshippe For he saith he was made an Apostle Whie Not that vnder this title hée should boast in idlnesse but That hee should preach the vnsearchable riches of Christ which as Saint Ambrose saith hée vouchsafed to bestowe vpon the Gentiles a people past hope that without workes they might bée saued euen through faith Nowe he calleth them Vnsearchable riches of Christ not onelie bicause the searching of them out is beyond the reach of reason but also bicause they cannot be found out at the full in this world no not of the faithfull but a tast onelie giuen vnto them which is inough for the hope of saluation By this speach therfore of the Apostle not onlie their arrogancie is rebuked which thinke that they haue in their heads whatsoeuer is conteined in Gods holie word but there is also commended vnto vs a singular and speciall diligence that we should trauell tooth and naile all that we maie to profit continuallie in the schoole of Christ ralling vpon the holie spirit our teacher without whose assistaunce and aide our labour is vtterlie lost in seeking to obteine this spirituall wisedome Againe they are also put to silence dasht which vainlie cogge and lie that they are Saint Paules successors albeit they preach not with Saint Paule The vnsearchable riches of Christ touching remission of sinnes fréelie giuen but either liue like idle and lazie lubbers or else bring a doctrine which is at defiance and daggers drawing with the Gospell of Christ Thirdlie when this is added And to make cleare vnto all men what the fellowship of the mysterie is the Apostle expoundeth the clause going before For that which he called euen now That vnsearchable riches of Christ he expoundeth now a certeine fellowship partaking of the benefits of Christ which the Gospell offereth to wit That the Iewes and the Gentiles are partakers of the selfe same redemption in Christ Herehence let vs therefore learne that all difference of people person estate and degrée is taken awaie for the kingdome of Christ meddeleth with no such matter For one and the same Christ is rich inough vnto all that call vpon him Fourthlie when it is thus said Which from the beginning of the world hath bene hidde in God who hath created all things by Iesus Christ he cutteth off their obiection which despised the Gospell as a doctrine but latelie hatcht as manie also in the Apostles time did Héereby let vs take heart at grasse against the enimies of the Gospell which fowlie béelie vs calling vs brochers and builders of a certeine new and
applied to our vse The first part therefore of Saint Paules praier is contained in these words That he might graunt you according to the riches of his glorie that yee maie bee strengthened by his spirit in the inner man Héere S. Paule wisheth to the Ephesians spirituall strength and he sheweth the fountaine from whence euerie good thing floweth vnto all creatures to wit The riches of his glorie that is to saie the euerlasting bottomlesse mercie of God When we are praieng therefore what must wée doe reckon vp our merits and deseruings No but boldlie trusting to Gods exceeding great goodnesse clemencie we must praie with faith in Christ So praieth Dauid saieng Miserere c. Haue mercie vpon me O God according to thy great mercie according to the multitude of thy mercies He addeth the cause efficient or the working cause which is inward to wit the holie Ghost wherby we are strengthened what maner of strength it is which he wisheth vnto them he expresseth in these words saieng That your inner man may bee strong in the Lord. Now our inner man is our soule so farre forth as it is broken and trained vp in obedience vnto God such a soule as mindeth inward things and not outward eternall heauenlie things not temporall and earthlie things The studies and endeuours of the outward man are diuerse from this For he neglecting that which is inward and heauenlie is buisie in outward temporall and earthlie toies and trash The second circumstance is declared in these words That Christ maie dwell in your hearts by faith This circumstance sheweth plainlie from whence the strength of Christians doth come For it defineth our strength to be Christ himselfe But how Euen by dwelling in vs. How is this dwelling brought to passe Euen by faith Where or in what part of vs Euen in our hearts For it is not inough to haue a kinde of knowledge of Christ it skils not what or how but the affection of the heart must be present which is a stedfast confidence in Christ with which confidence béeing armed we cannot be ouercome but are able to withstand hell gates according to that saieng of S. Iohn Haec est victoria c. This is the victorie which ouercommeth the world euen your faith This place deserueth chieflie to be marked For it doth not onelie teach that Christ dwelleth by faith in them that belieue but it disproueth the Papists which define faith to be a certaine knowledge and agréeing to the storie without confidence of heart The third circumstance That ye maie be rooted and grounded in loue teacheth vs what is the force of faith in respect of our neighbour For so soone as he had made mention of faith by and by hée setteth downe the effect or fruite of the same to wit true and heartie loue towardes our neighbour which hée doth for a double purpose namelie to shewe the true qualitie of faith and also to teach vs in what thing the perfection of Christians doth consist But what manner of loue doth faith require Forsooth such a loue as is rooted and grounded that is to saie such a loue as is sound steddie which is not moued made to vanish like smoke vpon euerie light occasion Héerehence let vs learne that how much more we profit and doe good in the schoole of Christ so much more we growe and increase in the workes of loue and are as it were rooted For it cannot bée that he should be voide of loue which possesseth Christ truelie by faith The fourth circumstance is That yee maie be able to comprehend with all Saintes what is the breadth length and depth and higth to wit of the mysterie of Gods grace and Christs loue towards vs. For so the Apostle expoundeth himselfe saieng That ye maie know the vnmesurable loue of Christ towards you For as the mercie of God the Father passeth all his workes according to the wordes of Dauid so the loue of God the Sonne is beyond all measure also For if thou beholdest the breadth thereof it cannot be compassed within anie boundes if thou considerest the length thereof it reacheth euen to all the ends of the world if thou cast thine eies vpon the deapth thereof it stoopeth downe euen to the vilest and basest things in the world if thou looke aloft vpon the higth thereof it is farre aboue the heauens This is the plaine and true meaning of this place as for the trifles and toies of the Lordes woodden crosse and of the round globe or compasse of the whole worlde let vs leaue them they are nothing and therefore let them goe This place ministreth a most fruitfull comfort against all lets and impediments which séeme to hinder our saluation For if Christ loueth vs so déerelie it cannot be so that we abide in him by faith euen to the end that any creture should cast a blocke betwéene vs our saluation The fift circumstance That ye maie be filled with all fullnesse of GOD comprehendeth in a summe whatsoeuer belongeth to that perfection and fulnesse which GOD requireth of vs. Nowe the fulnesse of God is Christian perfection whereby we doe fullie that is to saie without colourable dissembling and hypocrisie submit our selues vnto God Such are all they which kéepe the faith and a good conscience Héerehence we learne in what things Christians must chieflie finde themselues occupied namelie in labouring more and more to come by perfection For there is none that hath profited and done so much good in the schoole of Christ but hath néede of increase Héere therefore is their vanitie and péeuishnesse reproued which hauing scarslie had anie smacke at all of things belonging to God and sauouring of heauenlie wisdome thinke none so spirituall as themselues not once minding to profit anie more or to goe forward anie whit at all Verses 20. 21. 20 Vnto him therefore that is able to doe exceeding abundantlie aboue all that vve aske or thinke according to the povver that vvorketh in vs 21 Be praise in the Church by Christ Iesus throughout all generations for euer Amen But vnto him that is able to doe most abundantlie aboue all that we aske or thinke according to his power working in vs euen vnto him bee glorie in the Church by Iesus Christ through out all generations from age to age Amen THis is the fourth part of this Chapter conteining a praising or glorifieng of Gods name whereinto the Apostle falleth anon after he had made rehearsall of Gods benefits For the whole benefit of our redemption serueth héereto that all glorie might be giuen to God Wherefore the Apostle surelie verie well hath shut vp the first part of his Epistle with thankesgiuing Furthermore bicause there are diuerse circumstances of this place let vs consider and skanne them seuerallie The first is a making mention of Gods Power whereby he is able to do all things whatsoeuer hée will and will performe all things whatsoeuer
of Christ This wonderfull chaunging of our condition ought worthilie to stirre vs vp to thankfulnesse For if in the world he that dischargeth his office notablie and is aduaunced into higher place of promotion thinketh it a filthie thing to staine his degrée of honour with some fowle fault and on the other side who soeuer outreacheth the rest in vertue noble déeds bringeth the more beautie and renowme to his place what shall we saie of them which haue obteined this dignitie to be called and counted not onelie Holie Prophets Kings or Spirituall Priests but also The children of God This necessitie therefore of chaunging the condition of our former state being badde into a better is diligentlie to be considered that it might stirre vs vp to lead a life worthie of so great and excellent a calling in all sobernesse righteousnesse and holinesse For we are called as Saint Paule saith elsewhere Not vnto filthinesse but vnto sanctification and holinesse Héereto serueth that place also of the Apostle to Titus Apparuit gratia c. The grace of God that bringeth saluation vnto all men hath appeared and teacheth vs that we should denie vngodlinesse and worldlie lusts and that we should liue soberlie and righteouslie and godlie in this present world looking for the blessed hope and appearing of the glorie of the mightie God and of our Sauiour Iesus Christ who gaue himselfe for vs that he might redeeme vs from all iniquitie and purge vs to be a peculiar people vnto himselfe zealous of good workes Thirdlie because the Apostle is exhorting the Ephesians to Vnitie of spirit that is to saie to concord and agréement he laieth the foundations thereof whiles he requireth at their hands Humblenesse of minde meeknesse long suffering and bearing one with an other through loue Of these Christian vertues I will saie somewhat to the ende that the differencies and properties of them maie the better be seene and knowne Humblenesse which the Greekes call 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is a vertue of the minde which doth so rule a godlie man that he thinketh not too well either of himselfe or of his giftes but rather abaseth himselfe vnder all men in the feare of God giuing to God all glorie and praise This vertue is the verie next fruite of true repentaunce which taketh vnto it dailie new increasings so that it be true and naturall and not false and counterfait Now this holie Humblenesse increseth groweth by foure things The first is by the acknowledgement of our owne vnablenesse and weaknesse The second is by considering the ende of Gods giftes which he hath giuen vs for our giftes are diuerse And why Euen that the benefite of them maie be common that is to saie to the edifieng one of another in the bodie of Christ The third is by binding our selues to serue others according to the parable in the Gospell For Of him which hath more more shall be required The fourth is by thinking throughlie vpon Gods counsell purpose and prouidence who oftentimes bringeth to passe that they which séeme to haue but small giftes bestowe more trauell in building vp Gods Church than they which excell in diuersitie of gifts Meeknesse followeth Humblenesse aptlie after the Apostles order and it is the childe as it were of Humblenesse Now Meeknesse which the Greekes call 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is a kind of calmenesse in the mind whereby as anie one bridleth himselfe from being angrie or wroth so he sheweth himselfe gentle and faire spoken to others The contraries to this are fiercenesse madness frowardnesse stubbornesse waiwardnesse and such like vices which turne the calmenesse of the minde into a storme and tempest Long suffering which the Greekes call 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Latinists Longanimitas is a companion of Méeknesse and it is a certeine mildenesse of the minde giuing place vnto wrong and parting from ones owne right for quietnesse sake For so Saint Paule séemeth to define this vertue when he addeth these words Supporting one another through loue endeuouring to keepe the vnitie of the spirit that is the concord or agréement of mindes In the bond of peace For loue knitteth vs together as it were with linkes euen as the members of the bodie béeing fastened together by ioints are ruled by one spirit When therefore the heart is reformed by Gods spirit and brought vnder by true humblenesse méekenesse and long suffering we shall then well inough awaie with others amend them that haue done amisse and also loue one another with true loue according to the Lords commandement This place of the Apostle is diligentlie to be marked For he sheweth at what thing the true agréement of mindes in the Saints must take beginning namelie at the rooting out of all such vices as are plagues to concord and vnitie such are these hawtinesse hastinesse frowardnesse fiercenesse waiwardnesse c. Heereto serueth the saieng of Solomon Onelie by pride doth man make contention And Christ saith Learne of me because I am meeke and humble in heart In which words Christ commandeth the bridling of two affections namelie desire of reuengement and pride For as Humblenesse of heart is flat against pride so is Meeknesse flat against desire of reuengement Christ saith that the brideling of these affections is the bearing of his yoke For he that hath found rest in Christ and a refreshing after his labours an acquittance from the Lawe which condemneth ought not therevpon to take libertie to sinne but 〈◊〉 being raised vp and comforted by the grace of Christ to take vp Christs yoke and to chaine in the lewd lusts of the flesh This yoke of Christ shall not then be cumbersome or tedious vnto vs but easie and light when we are once vsed to Meeknesse and humblenesse after his example being propt vp with true confidence and beliefe in him Contrariwise such as hold scorne to carrie the yoke of Christ let them hardlie euen as they deserue be made subiect to the rule and power of the Diuell and lie troden vnder his féete For it cannot otherwise be but that euerie one of vs must beare the yoke either of Christ or else of Christs aduersarie Verses 4. 5. 6. 4 There is one bodie one spirit euen as ye are called in one hope of your vocation 5 There is one Lord one faith one baptisme 6 One God and Father of all vvhich is aboue all through 〈◊〉 and in you all There is one bodie and one spirit euen as ye are also called in one hope of your calling There is ou◠one Lord one faith one baptisme one God and Father 〈◊〉 all which is aboue all and through all and in you all THis is a confirmation of the proposition wherein is set downe before vs a heape of reasons or arguments all which hang vpon this one principle That which is one ought in no case to be at strife and debate with it selfe The assumption or minor is this The Church
is one héervpon followeth the conclusion which is this Ergo the Church ought in no case to be at strife debate with it selfe The assumption or minor because it is to be proued is confirmed with store of reasons But that all things maie be knowne at the full we will consider euerie thing by it selfe seuerallie and that briefelie First therefore he saith that There is one bodie and one spirit that is to saie Euen as Christians are the members of one and the selfe same bodie so it is meete that they being quickened by one and the selfe same spirit should agree together in holie loue For as all the members of one and the selfe same bodie are quickened and gouerned by one and the selfe same spirit euen so must all Christians behaue themselues one towards another that they maie seeme to be lead and guided by one minde heart séeing they are all but one bodie in Christ Whosoeuer therefore departeth from vnitie and concord he must néeds depart from the bodie of Christ which is the Church Héerevpon it followeth that they which mainteine not stedfastlie holie loue and vnitie among themselues doe boast and bragge of the title of the Church all in waste And least we should suffer our selues to be withdrawne and pluckt awaie from the Church vnder a vaine shewe counterfaite colour of vnitie let vs marke the reason of vnitie which followeth Euen as ye are called in one hope of your vocation saith the Apostle that is to saie I would so haue you all to be one euen as ye are called to one and the selfe same inheritance which at this instant ye possesse by hope according to the word of your calling It is the Apostles will therefore that we should not depart from the word of our calling that is to saie from the pure doctrine of our calling from whence the soundation of loue and vnitie must be fetcht For he that departeth from the Gospell whereby God calleth he departeth from the vnitie of the Church from the which when a man is once separated it cannot be that he should be gouerned by the spirit euen as anie member or limme of the bodie being cut off from the bodie is no more ruled by the life which is in the bodie Now followeth the heape of reasons There is one Lord to wit of the Catholike or vniuersall Church namelie Christ Iesus whom all the faithfull ought of dutie to serue in vnitie of spirit and agréement of mind For if it be a fowle and reprochfull thing that household seruaunts which haue but one and the selfe same earthlie maister should fall out and brall among themselues and not rather with one consent agréement do that which they are commanded what I beséech you shall be more fowle and reprochfull than that Christians which haue but one maister in heauen the Lord Iesus Christ should be at disagréement defiaunce among themselues speciallie séeing there is But one faith of all in him whereby they staie and rest themselues vpon him alone being the onelie Lord and alone redéemer of all which Faith indéed séeing it is but one and the selfe same that is to saie of one and the selfe same promise it is méete that they to whom this One faith is giuen should also maintaine among themselues one vnitie or onenesse To this also belongeth that which followeth One baptisme to wit common to all whereby we are ingraffed into Christs bodie as it were incorporate with him One God and Father of all which is aboue all and through all and in you all that is to saie which ruleth ouer all and by his prouidence and gouernment ordereth and disposeth all dwelling in all the godlie by faith And although these words Aboue all through all maie be referred to the vniuersall gouernment and rule of all things yet the circumstanunce of the place maketh a restraint so that they are to be applied to the Church chieflie in this place The meaning of the words therfore is this Aboue all noteth the souereigne rule of one God ouer the Church Through all betokeneth his prouidence ouer spreading all and euerie member of the Church In all signifieth the coupling or knitting of vs together with Christ Whosoeuer therefore breaketh brotherlie loue or agréement he neither knoweth nor confesseth these thrée doctrines To be briefe whosoeuer is not moued with these reasons and arguments of vnitie to desire and endeuour to liue in loue and concord we maie well enough thinke that he or she hath not so much as one little crumbe of the same in them Verse 7. 7 But vnto euerie one of vs is giuen grace according to the measure of the gift of Christ But vnto euerie one of vs grace is giuen according to the measure of Christs gift THis is a figure called Prolepsis and maie be called in English Presumption whereby the Apostle cutteth off a quarrellous demand If all things which are héere rehearsed are common the Christians how then commeth it to passe that we are not equall in giftes belonging to the Church Why hath this man a greater gifte and that man a lesser Surelie this vnequall giuing of giftes is the séede of strife and enuie as maie be séene in the Corinthians and in manie others The Apostle answereth that grace is giuen to euerie one euen as it pleaseth Christ who bestoweth his gifts not onelie to the priuate vses of euerie one for himselfe but also to the profite maintenaunce and preseruation of the whole bodie to wit that one should edifie another with their gifts in the bodie of Christ Hauing therefore shewed the authour and giuer of diuerse gifts in the Church he cutteth off all matter of boasting and all cause of despising others which séeme to haue receiued smaller gifts If manie would consider this well they would not swell so much in their owne wisedome but euerie one would serue other the more with their gifts through loue Let vs therefore learne héerehence to be content both with our estate and giftes and to laie out vpon the edifieng one of another whatsoeuer giftes the Lord of life hath lent vs. Verse 8. 8 Wherefore he saith When he ascended vp on high he lead captiuitie captiue and gaue giftes vnto men VVherefore he saith VVhen he ascended vp on high he lead captiuitie captiue and gaue gifts vnto men BY the testimonie of Dauid he proueth that Christ is the Author of all such giftes as euerie seuerall member hath in the Church Now this testimonie is well to be marked because it conteineth a Prophesie concerning the triumph of Christ ascending vp into heauen which triumph Dauid sawe in spirit a thousand yeares before it came to passe This testimonie is taken out of the 68. Psalme which is a praising of Christ triumphant whom Dauid confesseth openlie to be Iehouah that is the true God Furthermore this verse of the Apostle borrowed of Dauid conteineth two things The first a Prophesie of
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
of the blunter sort in more obstinate stubbornesse and partlie inféeble and shake the doubtfull and wauering consciences of weaklings As for Naaman the Gouernour of Syria hée makes verie litle or nothing on their side who at such time as he asked God forgiuenesse of one thing to wit if he entered into the temple of Rimmon with his Lord and King and worshipped there the Prophet let him goe in peace For that worshipping was not a falling downe before idols but a certeine stooping and bending forward of his bodie that the King might the more eastlie leane vpon him as he staied and bare him vp That this is so the historie it selfe plainlie proueth Verses 12. 13. 14. 12 For it is shame euen to speake of the things which are done of them in secret 13 But all things vvhen they are reproued of the light are manifest for it is light that maketh all things manifest 14 Wherefore he saith Avvake thou that sleepest and stand vp from the dead and Christ shall giue thee light For it is filthie to tell what things are done priuilie of thē but all things whiles they are rebuked of the light are made manifest For whatsoeuer maketh manifest the same is light VVherefore he saith Arise thou that sleepest stand vp from the dead and Christ shall giue thee light THe Apostle maketh the sinnes and offenses of the heathenish Gentiles the more grieuous and sheweth therewithall the fruite of rebuking and reprouing whereby the godlie through their honest and holie life may rebuke the vncleannesse and wickednesse of the vngodlie For by such kindes of rebuking wicked men come to the knowledge of themselues and when they take a view of the manners of the godlie they confesse their owne beastlinesse and so at length beginne to bée ashamed of the filthinesse of their faultes and vices This is the meaning of this part or parcell of doctrine But because the words of the Apostle haue neede to be erpounded we will saie somewhat that the weight of his words maie be marked For first of all when he saith It is shame euen to speake of the things which are done of them in secret it is a making of the matter worse by laieng two euill things together It is lesse to speake of offenses and faults than to commit or doe them now if so be it is shame euen to speake or talke of such misdéeds as they haue done trulie then the doing of a filthie déede is most of all to be defied and spet at Anon after when he saith All things when they are reproued of the light are manifest he declareth the fruite of brotherlie rebuking or chiding one another The sense or meaning of the words is this as Saint Ambrose doth expound them Then doe wicked men and offenders appeare and are seene in their colours when they are taken vp for their faults because he which offendeth so long as he is not rebuked hee seemeth in his owne eies not to offend at all Now they are made manifest by the light because the children of God who are called The children of light rebuke them by their life their doctrine wholsom admonishments The proofe of this speach followeth euen frō the nature of light Light saith the Apostle maketh all things manifest For as darknesse shadoweth and couereth all things and maketh them secreat and hidden so the light bringeth that out into open sight and bright noone tide which laie lurking and shroonke vp in darknesse To this also he addeth another comparison drawne from authoritie of Scripture Awake saith he thou that sleepest that is to saie thou that snortest in thy sinnes forsake thy sinnes and Arise from the dead that is to saie absteine from sinnes which bring death with them And Christ shall giue thee light that is to saie thou shalt féele consolation by the spirit of Christ For how much more we slie from the darknesse of sinnes so much more shall Christ the sunne of righteousnesse shine in our hearts Saint Hierome denieth that this saieng is anie where to be found in the Scriptures Some there be which thinke that the Apostle had an eie to that place of the Prophet where it is spoken thus Surge illuminare c. Arise be bright for thy light is come and the glorie of the Lord is risen vpon thee Other some referre it vnto an other place because it should not seeme to be vnwarranted where it is said thus Populus qui ambulat c. The people that walked in darknesse haue seene a great light they that dwelled in the land of the shadowe of death vpon them hath the light shined Other some suppose that it is spoken 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by waie of imitation For all the Prophets and sincere preachers of Gods word whiles they doe their endeuour to call men backe from sinne doe vse these or such like words in effect For first of all they exhort men as indéede it is meete to repentaunce and amendement Secondlie they ioine therevnto the word of promise and consolation also whereby the repentaunt are raised vp and comforted To conclude therefore let vs all learne that the spirit of Christ speaketh vnto euerie one of vs and saith Surge qui dormis c. Awake thou that sleepest and stand vp from the dead and Christ shall giue thee light Verses 15. 16. 17. 15 Take heede therefore that ye vvalke circumspectlie not as fooles but as vvise 16 Redeeming the time for the daies are euill 17 Wherefore be ye not vnvvise but vnderstaud vvhat the vvill of the Lord is See therefore that ye walke warilie not as vnwise but as wise redeeming the time because the daies are euill VVherefore be ye not vnwise but vnderstand what the Lords will is THat which the Apostle spake metaphoricallie before vnder the names of light and darknesse now hee expresseth in proper and familiar speach Take heede therefore saith he that ye walke circumspectlie not as fooles that is to saie ignoraunt of Christ and of the Gospell But as wise that is to saie taught the trueth of God and knowing the will of God He addeth a reason of his exhortation drawne from the circumstance of the time Redeeming the time saith he sor the daies are euill Now what Redeeming the time doth meane we shall soone vnderstand by laieng the contraries together To let the time passe by hauing some vaine matter in hand and To redéeme the time are contraries As that therefore is the tricke of a negligent and loose fellowe so is this the point of a thriftie and wise man who doth not onelie not abuse time but also redéemeth the same with a thousand honest recreations The Metaphore is borrowed of merchants or occupiers who are verie buisie about their mart and make more accompt of some small gaine than they doe of all fond delights and then chiefelie when the times bée troublesome and the daies daungerous as when hunger or scarsitie increaseth or when they
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