5. 6. & 7. Verses.

THis is an exposition, or rather a certeine notable, & excellent repetition of the last reason, with greater weight of things & words, & also a noting of circūstances. For in this place y ^e Apostle fetcheth further, & beateth vpō that, which before he had spoken, heaping vp such things [Page 19] together, as séemed to make the more for the plaine proofe of the matter. Now, that we may the better drawe out such treasure, as is stored vp in this part, and applie the same to our vse, let vs lay it downe in points, and let vs consider and examine euerie particular member by it selfe seuerallie, and weight them throughlie, and (as they say) to the proofe.

Verses. 8. 9. &. 10.

LET the trim order of Paules words be marked. He­therto he hath handled the causes of our blessing and saluation wonderfully, both with weightie words and matter. Now he commeth to the instrument, whereby that spirituall grace is reuealed, offered, and commu­nicated vnto vs: namely, to the verie ministerie of the worde, of which ministerie he speaketh, not after a com­mon manner, but déeplie and diuinelie, euen to this ende, that he might kindle in vs a greater zeale of this heauenly grace. The summe of this point, therefore is this. That the Apostle teacheth, that the grace of God which bringeth saluatiō to all men, is plentifully powred vpon vs by the Gospell, according to the good pleasure of [Page 23] God, that at the length all might bée gathered againe in Christ. Now let vs throughly cōsider the seuerall words. In the first place y ^e Apostle vseth this word ( [...] to abound) whereby those riches of Gods grace are signi­fied, wherof he spake before: that we might know, that the grace of God is sufficient to saue all men. For the foun­taine of grace is neuer drawn so drie, but euerie one may fetch frō it to serue their turne, so they carrie faith with them: neither can the sins of men be so many & so great, but they may be ouerwhelmed & drowned in the floud flowing from this fountaine, so that men séeke to get into Noes Arke, that is to say, into the houshold of God, by the faith of Christ. Let no man therfore despaire for y ^e great­nesse & multitude of his sins, but whiles the time of grace yet lasteth, let him earnestly repent, & flie vnto him for succour who crieth out, That he came into y ^e world to saue sinners, & to receiue the repentant into grace & fauour.

He addeth the effect or fruit of the Gospell in the hea­rers: to wit, that thereby they are instructed ( In all wis­dome and vnderstanding.) For so doth the old Interpre­tour, and Erasmus, translate the words verie well. Now these words are rightly discerned, if we referre wisdome ( [...]) to knowledge: and vnderstanding ( [...]) to practise. For these two things we must fetch from the preaching of the Gospell. Wisedome therefore signifieth the knowledge of the Gospell, that is say, the knowledge of God, and of all those things which are néedfull to be knowne for the obtaining of saluation. Vnderstanding, being the gouernesse of all our purposes and enterprises, applieth that knowledge to the framing of our life, and practising of that which is good: that we may abound, not onely in knowledge, but also in iudgement, as the Apo­stle saith to the Philippians. Philip. 1. 9. Out of this effect or fruit of the Gospell, these specialties following may be gathered.

The first, that the preaching of the Gospell is the re­uelation of Gods grace towards mankinde: & also of his [Page 24] election, whereby he chose vs in Christ.

The second, that the perfect wisdome and vnderstan­ding of Gods children is contained in the Gospell, so much as is sufficient for the obtaining of saluation.

The third, which is concluded vpon the two former, that it is lawfull for Gods children, to set light by and to haue in contempt, without feare, all doctrines of men and Angels contrarie to the Gospell, Gal. 1. 8. yea, to count them ac­cursed, according to that saieng, Let him bee accursed which preacheth anie other Gospell.

Furthermore, whereas the Apostle presently addeth, ( And hath opened vnto vs the mysterie of his will, ac­cording to his good pleasure) he commendeth yet againe the Gospell vnto vs, in which commendation thrée things are principally to be marked.

First, that he calleth the Gospell, a mysterie: that is to say, a secreat: wherevpon it followeth, that it is not the wisdome of mans reason, but of heauenlie grace. For if the reason of man could reach vnto it, Paule would not haue called it a mysterie. A reason why he calleth it by such a name, Rom. 16 25. 26. is expressed in his Epistle to the Romans, in these words: Iuxta Euangelium, &c. According to my Gospell, and preaching of Iesus Christ, by the reue­lation of the mysterie, which was kept secreat since the world began: But now is opened and published among all nations, by the Scriptures of the Prophets, at the commaundement of the euerlasting God, for the obedi­ence of faith.

Secondly, that the Gospell is the mysterie of Gods will, according to his good pleasure? But what is that will of good pleasure in God? That all nations might be­léeue, and obey the Gospell. For so we taught euen now out of the Apostles words.

Now, in that the euent or successe is not aunswera­ble to the will of Gods good pleasure, the default is in men, who (to their owne destruction) maliciously refuse [Page 25] saluation fréely offered. Therefore, the preaching of grace if thou looke to the purpose of God, and his good pleasure, is vniuersall, and stretcheth vnto all. But if thou consider the euent or successe, it séemeth to be particular, & to reach but to some, which (doubtlesse) commeth to passe through mans owne fault, not through the appointment of God which created him, 1. Tim. 2. 4. & gaue his sonne to redéeme him. For God in deede would haue all men saued, and come to the knowledge of the truth: as we haue shewed before at large, where we declared that our election was cōditional.

Thirdly, that the Apostle maketh the good pleasure of God the Father, the cause of the reuelation of this my­sterie, as before he made it the cause of our election and predestination. Whereby we are admonished, that wée must iudge of our election and predestination by our cal­ling: which calling, séeing it is as well vniuersall, accor­ding to y ^t saieng: Ite in vniuersum, &c. Go ye throughout the whole world, and preach the Gospell vnto euerie creature, (whiles he nameth ( euerie creature), he taketh away the difference of people and persons:) as also condi­tionall, namely, the condition of faith, according to that saieng: Qui credident, &c. He that beleeueth shall be sa­ued: therefore shall election and predestination be like­wise conditionall, which are not to bée separated from Christ, who is the matter of them both.

Now followeth a double circumstance of this good plea­sure of God, the first is, of the time of the reuelation of the mysterie of the Gospell: the second is, of the ende of the reuelation. For when he saith ( In the dispensation of the fulnesse of the times) he signifieth, that the good pleasure of God was then reuealed, when the time was come, which God had appointed with himselfe. Now, this time, as it was marked of the Patriarch Iacob with a speciall signe & token: so was it noted of Daniel the Prophet with a certaine bound & limit. Gen. 49. 1 [...]. Iacob saith, Non auferetur, &c. The scepter shall not depart from Iudah, vntill Shilo [Page 26] come: that is to say, The seed promised to our forefathers. Daniel reckoneth thrée score & ten wéekes of the yeares from the captiuitie of Babylon, Dan. 9. 24 vntill the comming of our Lord Iesus Christ. Of this time speaketh Paule, sai­ing: Gal. 4. 4. 5 Quando vent, &c. When the fulnesse of time was come, God sent foorth his sonne made of a woman, and made vnder the law, that he might redeeme them which were vnder the lawe. The word ( Dispensation) which Paule vseth in this place, is called in Gréeke [...], of which word there is a double vse. For one while (and that according to the Etymologie or right propertie of the same) it signifieth a care or charge, & good ordering of an house and houshold. An other while (but Metaphoricallie, or by translation,) it signifieth a disposing and fit framing of things which are to be done: or, a certaine kéeping of order in handling of matters.

The second circumstance is of the ende of the reuela­tion of Gods good pleasure, which is ( To gather together in one, all things euen in Christ.) The Greeke word [...], which Saint Paule vseth, doth signifie, to ioine together into one bodie as it were, things set a sunder and scattered, and to knit them to one head. For the Substantiue [...], (from the which the Verbe is deriued) is (as it were) a certain summarie, & a gathering together of sundrie parts in one whole bodie. The Apostle therefore meaneth, that creatures, which were scattered, are gathered together in one, through Ie­sus Christ, that béeing gathered together, they might bée all vnder one head. The diuision following comprehen­deth the whole Church. ( Which are (saith he) in heauen) that is to say, the holie Angels, and beléeuers, which de­parted this life, before the sonne of God tooke flesh of the Virgin: ( And which are in earth,) that is to saie, all such as doe beléeue, and shall beléeue in Christ, alreadie reuealed and come into the world, shall be vnder one head, as it were a bodie consisting of many and sundrie [Page 27] members. Héere we are put in minde of faith, whereby we are knit vnto Christ our head: and of loue, wherby we are coupled in brotherhoode one with an other. This brotherhood or fellowship, is commended vnto vs by the Sacraments of the Church. Baptisme beareth witnesse that we are baptised into one bodie. The supper of the Lord, is a token of y ^e Communion which we haue with Christ: & it is a certaine testimonial & assured warrant of spiritual fraternitie and felowship betwéene our selues.

Verse. 11. &. 12

THus farre the Apostle hath spoken of all the elected and chosen in Christ generallie: now by distribution he applieth the generalitie, vnto two specialties: and first he toucheth the Iewes, declaring that they are made par­takers of heauenlie grace. And he setteth downe in order three causes of this heauenlie grace: to wit, the efficient, the finall, and the instrumentall cause.

Hée sheweth the efficient cause, when he saith, ( Pre­destinate according to the purpose of him.) Concer­ning this cause, read that which we haue noted before alreadie.

He addeth the finall cause, ( That we should bee vn­to the praise of his glorie,) that is to saie, that God him­selfe might be praised for the greatnesse of his grace and mercie shewed vnto vs.

He ioineth héer vnto y ^e instrument, when he saith, ( That we which first hoped or trusted in Christ.) For vnder y ^e name of hope, he doth in this place comprehend faith also. [Page 28] Now, whereas I expound that of faith, which is héere as­cribed to hope, therein is no obscuritie or hardnesse. For, as faith is oftentimes taken for hope, so is hope taken for faith, by reason of a mutuall consequence, or following one of an other. For that, which faith laieth hold vpon & possesseth presently, that doth hope looke and waite for to come héereafter. These thrée causes of grace the Apostle setteth downe in this place, which grace, (as before he cal­led it Gods blessing, or his adoption:) so héere it may be vn­derstood by this word ( Chosen) or choice: euen to this end, that we may know it is Gods frée gift. For it goeth not by lot that man is chosen, but it is the will of God which offereth saluation fréely vnto all. Now, where he addeth, ( Which worketh all things after the counsell of his owne will) he giueth vs a double doctrine, or lesson to learne. The first is, that God is not tied (according to the destinie of the Stoikes) to second causes, but at frée & full libertie to doe what hée list. For hee, which by his counsell can, and by his power will do, is not compelled by any man­ner of necessitie at all to doe this or that. For things de­pending vpon necessitie, are neither gouerned by coun­sell, nor dispensed withall by will. The second is, that God worketh in his Church all things that are whole­some and good: and nothing that is euill, or commeth of sinne: as some out of this place vnaduisedly conclude, sai­eng: He that saith all things, excludeth nothing. But their reason is ouerthrown by the Apostles words. For if God worketh all things by the counsell of his will: & his will be most holie, & so good as nothing better, intending no­thing that is euill in anie respect, Psal. 5, 4. 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 [Page 29] 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

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, Marke. 16. 15. without respect of person or people, according to that saieng, Goe ye throughout the [Page 30] 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 [Page 31] 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. [Page 32] 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.

THe Apostle hauing reckoned vp the benefites of God bestowed vpon mankinde, doth shew, what the think­ing vpon these benefites wrought in himselfe: namelie, a mouing and stirring of him vp to giue God thankes, who is the Authour and fountaine of so great good. It is méete that this deede of the Apostle, should be vnto vs a rule well worthie the marking, throughout the whole course of our life: that the remembraunce and calling to accompt of Gods good gifts and benefits, might stirre vs vp to thankesgiuing. For he which thinketh vpon Gods benefites, or heareth them rehearsed or named, and bur­steth not foorth with an affection of heart into thankesgi­uing, besides that he is vnthankfull to God, and therfore vnrighteous: so he deserueth by his vnthankfulnesse, to be spoiled of all Gods graces. For, as in the possession of things, not onelie the right of possessing, but also the [Page 33] lawfull vsing of them is required: so it is méete, that a Christian vse those graces, which he possesseth by the me­rite of Christ, and therefore by good right, to the glorie of God the giuer, with thankesgiuing. Lastlie, this place teacheth, that this is a most right order: namelie, that thankesgiuing for benefits receiued goe before, and that praier followe by and by at the foote thereof, wherein we must craue of God, the kéeping of his benefits receiued, and other healthfull gifts, good and necessarie. Further­more, this place teacheth vs, that the profiting of men in godlinesse, is the méere benefit of God. For, whiles Paule giueth God thankes, that the Ephesians profit in hope and charitie (or trust and loue,) he acknowledgeth that God is the Author of this good. For he, of his frée goodnes, raiseth vp good gouernours of Common wealths, and sendeth sincere ministers of the Gospell: besides that, he is forceable in working by his spirit, in the hearts of the hearers of his word, both whiles they are present at the preaching thereof, and also otherwise exercised in the same: bringing this to passe in them: namelie, that they should both beléeue and loue him. Moreouer, this place teacheth, what be the principall duties of Christi­ans, which he draweth vnto two heads, to wit, to y ^e faith of Iesus Christ, and to loue towards the Saints. These notwithstanding ought so to be vnderstood, that together with them, all things which are naturallie ioined with them: namelie, their necessarie effects or fruits be also vnderstood.

Faith therefore, when it hath hope ioined with it, in­uocation or calling vpon God, the feare of God, loue, pa­tience, and such like, they are not giuen vnto vs, with­out their fruites.

Semblablie, loue comprehendeth the duties of loue towards all men.

Verse. 17. & 18.

THe Apostle declareth, what he wisheth to the E­phesians in his praiers: to wit, ( The spirit of wisdome and reuelation, through the knowledge of Ie­sus Christ,) that is to say, a true knowledge of the myste­rie of the Gospell, which the spirit reuealeth, when the Gospell is effectuall in the hearts of the hearers thereof, and the meditaters therevpon. For séeing the Gospell guideth vs to the knowledge of Christ, who is the wise­dome of his Father giuen vnto vs of God: we are also possessed with the spirit of wisedome, whereby the eies of our minde are enlightened, to vnderstand the mysterie of the Gospell. Now let vs sée the circumstaunces of the Apostles praier. The first is, that he praieth vnto God, who as he alone is the Authour of all good things: so he alone is to be called vpon. The second is, by and through whom he praieth: this he sheweth when he saith, ( The God of our Lord Iesus Christ:) as if he should say: I leane not to mine owne merites, but boldlie staieng my self vpon the intercession, of Christ, I call vpon God. For he alone is the Mediatour betwene God & men: & ther­fore he himselfe said, 1. Tim. 2. 5 Quicquid, &c. Whatsoeuer ye shall aske the Father in my name, Math. 7. 7 16. he shall giue it you.

Athanasius putteth these words ( Of our Lord Iesus Christ) in a Parenthesis, Mark. 11. 24. that glorie should goe with the word, Luke. 11. 9. God, and not with the word Father. But this is pinched in too much, Iohn. 14. 13 & 15. 7. & 16. 24. or too strait laced: let vs rather place the words in this order, ( The God of our Lord Iesus Christ, and Father of glorie.) For the Apostle séemeth to haue an eie to the words of the Lord after he was rai­sed [Page 35] vp from the dead, Iohn. 20. 17. and speaking in this manner, I a­scend to my Father, and to your Father, to my God, and to your God. Therefore was Christ borne a man, not onelie that he might haue a common Father with vs, but also a God: from whom the greatest comfort of the faith­full floweth. For thus doth faith conclude. The Father and God of our Lord Iesus Christ, is likewise our Fa­ther & God. Therfore, we are partakers of all heauenlie benefits with Christ, our copartner. Therfore his will & pleasure is to doe vs good: and he both knoweth and also can giue vs those things, that are healthfull to serue for our saluation. But how hangeth this together? What? Is not the sonne equall to the Father? As (doubtlesse) he is consubstantiall, so is he coequall with the Father: But the sonne abased himselfe, Phi. 2. 7. 8. putting on the state and con­dition of a seruant. And albeit it agréeth properlie with the nature of man, that Christ should be subiect vnto God the Father: yet neuerthelesse, that is referred to the ve­rie person, in respect of the vnitie of the person, bicause Christ is both God & man. Furthermore, God is called ( The Father of glorie:) first, bicause all things are full of his glorie: secondlie, bicause all glorie belongeth to him a­lone: Lastlie, bicause he is the Author & fountaine of all glorie. Now the cause why Saint Paule in this place giueth God this title, is this. He praieth vnto God, that it would please him to giue the Ephesians the spirit of wisedome, &c. Which gift (doubtlesse) both tendeth to the glorie of God: and also bringeth to passe, that the Ephe­sians are made partakers of heauenlie glorie. For it is a common thing and much vsed in the scriptures, to giue certeine titles vnto God, in consideration of the matter which is handeled. Wherevpon it followeth, that one while he is called, 2. Cor. 1. 3. Pater misericordiarum, The Father of mercies: 2. Cor. 1. 3. another while, Deus omnis consolationis, The God of all comfort: Psal. 88. 1. Deus salutis, The God of saluation: Deus pacis & dilectionis, 2. Cor. 13. 11. The God of peace & loue. Of [Page 36] this kinde there are manie examples in the Psalmes of Dauid, Psal. 17. 1 as when it is said, Dominus fortitudo, &c. The Lord is my strength, Psal. 43. 2 and the horne of my health. A­gaine, Dominus, Psal. 118. 14. &c. The Lod is my rocke. Againe, Deus, &c. God is my refuge & my strength. Againe, De­us, &c. The Lord is a God of vengeaunce, the Lord is a God of iudgement.

It shall be good and profitable for vs, to followe and kéepe this order in our praiers. For it is much materi­all and auailable, to stirre vp and quicken our mindes as we are a praieng.

The third circumstance is, that Saint Paule wisheth healthfull things to the faithfull Ephesians in Christ: to wit, ( The spirit of wisedome and reuelation, and the enlightning of the eyes of their minde,) that they might knowe Christ. This circumstaunce admonisheth the mi­nisters of the word of their dutie: namelie, that they ought not onlie to teach their hearers healthfull things, but also to wish them healthfull things.

Verse. 18. 19. & 20.

THe Apostle declareth to what ende ( The spirit of wisedome and reuelation) which he wisheth to the Ephesians, perteineth vnto wit, & knowledge, that they might vnderstand, how great that treasure of heauenlie grace is, which they obtaine in Christ.

[Page 37] And he vseth in this place a figure of Rhetorike, called Expolitio, both to amplifie & inlarge the thing: & also, that this treasure may the better be valued, (as much as may be) according to the price and worthinesse of the same. In the first place he wisheth, that the Ephesians may know ( What is the hope of their vocation or calling:) that is to saie, that they might vnderstand, how notable, precious, and excellent, those heauenlie graces are, which Christ setteth foorth in his Gospell, and to the which, such as be­léeue are called. In the word ( Hope) is contained a figure called Metonymia. For ( Hope) in this place is taken for the thing whereto it is applied, that is to saie, for the thing hoped. Gal. 5. 5. So the Apostle to the Galathians, calleth hoped righteousnes, The hope of righteousnesse, where­by we are made like vnto God in all eternitie or euerla­stingnesse, after we haue departed this life in true faith and Christian calling. The hope therefore of our calling, is that happinesse, wherevnto the Gospell calleth vs.

This hope the Apostle expoundeth, saieng: ( And what is the riches of his glorious inheritaunce) that is to saie, That ye may know how great and inestimable that glo­rious inheritaunce of the children of God is: namely, of them which beléeue the Gospell.

Héerevnto is added an amplification or enlargement drawn from the cause ( And what is the exceeding great­nesse of his power, towards vs which beleeue:) as if hée should haue said, We obtaine not that treasure of hea­uenlie graces by our owne strength & abilitie, or by our owne merits and deserts: but by the power of God. Nei­ther must we idley passe ouer that, where he saith, ( To­wards vs which beleeue.) For he meaneth, that faith is the instrument, whereby wée receiue and possesse this treasure, the holy spirit béeing an assured earnest of the same, as we haue declared before.

And where he addeth, ( According to the working of his mightie power) that is done for vehemencie and force [Page 38] sake, that we might be quickned, earnestly to cōsider what the cause should bée, from whence so great a treasure of saluation doth come: and that we might not, either by slouthfulnesse, or mistrustfulnesse ware faintharted and wearie, to goe forward in the course or race which we haue begun.

The words Robur, Potentia, & Efficacia, in English, Power, Might, and Working, serue to none other ende, but to teach vs that the power of God cannot bée ouercome, whereby as he is able to do what he will: so he will giue to them that beléeue, the treasure promi­sed in Christ, in due time: of which thing he setteth downe a certaine token, saieng: ( Which he wrought in Christ,) that is to saie, which power God declared in Christ: as if he said, God shewed no small signe of his power in Christ your head, whose members séeing you are, he will glorifie you, which beléeue, with the like power.

The words, Robur, Potentia, & Efficacia, are thus di­stinguished, and discerned, the one from the other. [...], Robur, is of nature, and is properly, actiuitie or might. [...], Potentia, that is power or abilitie, hath respect vnto the things whereto they are applied. [...], Efficacia, that is, efficacie or working, is the effect of both. Some make the difference thus, that Robur is as it were the root, Potentia the trée, and Efficacia the fruit.

Out of this place of the Apostle, let vs learne to sette the power of God, both against the mistrustfulnesse of our flesh, and also against the arguments of foolish rea­son, wherewith the diuell bewitching mens mindes, would withdraw vs from the hope of our calling, which we haue in Christ Iesus.

Verses. 20. 21. 22. & 23.

WHat maner of working the excéeding power of God hath, which y ^e Apostle saith, God hath wrought in Christ, he declareth by a verie trim diuision, wherein the glorie of Christ triumphing is set before our eyes: and the principall points of our faith in Christ are recited, the exposition whereof more at large, is to be fetcht out of other places of holie Scripture.

Now, to the intent we may effectuallie applie euerie thing to the stirring vp and confirming of our faith, wee will laie it downe in partes, and diuide this conclusion into seuen partes or members: then will wée shew, and that brieflie, what our faith may gather out of them se­uerally.

The first member is declared in these words, ( When he raised him from the dead,) that is to saie, God, in rai­sing his sonne from the dead, shewed the working of his excéeding power. Ioh. 19. 33 Of this first member, there are thrée points. The first, of the Lordes death. The second, of his resurrection. The third, of the power whereby he was raised. Iohn. 20. 1. 2. &c. Of these thrée pointes wée will giue you a verie short admonition The historie of the Lords death, is well knowne by y ^e writings of the Prophets, y ^e Apostles, & the Creeds. But y ^e power & working therof is diligentlie to be distinguished & sundered, frō the passions or sufferings, & [Page 40] the deaths of other Saints or holie men. For the passi­ons or sufferings, and the deaths of other Saints, were ei­ther martyrdoms, or trials of their faith and confession: or els, as for example in the théefe, certaine punishments for offences. But the death and passion of Christ is farre otherwise to be considered, which Christ himselfe defi­neth to be sanctification, that is to saie, an offering vp of himself for many. And he defineth the same [...]: for he saith thus, Mat. 20. 28. The sonne of man came not to be mini­stred vnto, but to minister, Mark. 10. 45. and to giue his life [...], a redemption for many. Nowe, [...] is not redemption, Luke. 22. 27. as the olde intrepreter hath translated it, but the price of redemption. For, [...] in Gréeke signifieth, whatsoeuer is paid downe for their redempti­on, which are kept in captiuitie, which Homer in his Iliads calleth [...], that is to say, the price of redemp­tion.

The passion and death of Christ therefore is [...], the price downe paid for the redemption of men, who were held captiues and prisoners vnder the power of the deuill: which price was paid to God, by whose iust iudg­ment we were captiues. This price hath his infinit esti­mation, & vncountable value, from the wonderfull vni­on or knitting of Gods nature and mans in one per­son. Wherevpon Saint Paule doubteth not to speake thus: Acts. 20. 28. Ecclesiam, &c. The Church of God which he hath purchased with his owne bloud.

Héerevnto we will adde a fuller definition for decla­ration sake. The passion and death of our Lord Iesus Christ, God and man, is a propitiatorie sacrifice, or sacri­fice of attonement, wherein the eternall son of the eter­nall God, béeing made man, offered himselfe by the eter­nall spirit vnto his father, that by this his oblation & obe­dience, he might both purge the sinnes of the world, and appease the wrath of God, to the ende that all such as beléeue, might be sanctified vnto life euerlasting through [Page 41] him. As by this definition our vnderstanding and iudge­ment is rightly informed and taught concerning the pas­sion and death of Christ: so our faith must be stirred vp and stedfastlie resolued, that sinne is so washed awaie by the death of Christ, as that God doth remember it no more. Moreouer wee must and ought, with continuall thankfulnsse, and innocencie of life, to aduaunce and ex­toll this great benefit.

The second point of this first member is, of the Lordes resurrection, wherof wée will shew brieflie what is to be thought faithfullie and godlie. First of all we must holde fast the testimonies of his resurrection, which are of thrée sortes, as commonlie I make them: touch­ing these, the Catechisme, and the historie of Christs re­surrection set foorth in the Gospell, must bée looked vp­on and considered. The definition of the Lordes resur­rection must bée maintained: to wit, that the resurrecti­on of Christ from the dead, is Christs victorie, and his tri­umph ouer sinne, death, hell, and ouer the whole king­dome of Sathan. For Christ by his resurrection, fulfil­led the promise: Gen. 3. 15. Semen mulieris, &c. The seede of the woman shall bruse the Serpents head: that is to saie, (as Saint Iohn the Lords Apostle expoundeth it,) 1. Ioh. 3. 8 Chri­stus apparuit, &c. Christ appeared that hee might de­storie the workes of the diuell. Christ therefore rising againe, is conquerour ouer Sathan, which Sathan li­eth conquered and crushed vnder the féete of Christ the conquerour, that hée is no more able to drawe the faith­full, that is to saie, the members of Christ, into death and destruction, although he beare full swaie ouer the reprobate and obstinate: and vseth manie and sundrie guilefull sleights, to prouoke the faithfull to tast the for­bidden fruite, and so to be cast againe out of the Lordes Paradise: that is to saie, hée goeth about with corrupt doctrine, and lewde manners, to infect and poi­son the faithfull, that the holie Ghost might be driuen [Page 42] out of them, and so they, through the losse of faith, might bée shut out of Gods housholde, and so become casta­waies. In the third place the fruites of the Lords resur­rection must bée gathered, which the godlie alone enioie: the first wherof is, 1. Cor. 15. 17. remission of sinnes. Si Christus, &c. If Christ bee not risen, ye are yet in your sinnes. Héere­vnto serueth that saieng of the Prophet Daniel: Dan. 9. 24 Aufe­retur, &c. Wickednesse shall be finished, sinnes shall be sealed vp, and iniquitie reconciled. And although the reconcilement of iniquitie, bée most properlie appertai­ning to Christs passion and death, as before is declared: yet notwithstanding, it is also verie well applied to his resurrection, bicause this is the accomplishment of all Christs benefits. The second is, our iustification: Re­surrexit, Rom. 4. 25 &c. Christ is risen againe for our iustification. And Daniel saith, Dan. 9. 24 Adducetur, &c. Euerlasting righte­ousnesse shall be brought in. Doth not Saint Paule likewise define the obedience of Christ to bée our righte­ousnesse? Both are true. For whatsoeuer is giuen to one action or déede of Christ, the same is rightlie giuen to them all, by reason of the ordinarie appointment and or­dinance common to all his works and actions. The third is, Ioh. 16. 7 the giuing of the spirit. Nisi, &c. Except I goe my waie, that comforter shall not come. And Paule saith, E­misit, Rom. 8. 15 &c. He hath sent the spirit of his sonne into your hearts, Gal. 4. 6. which crieth, Abba Pater, Abba Father. The fourth is, the confirming of the couenant of grace, or an assurance and certaine warrant of a good conscience be­fore God. For so saith S. Peter, Habentes, &c. Hauing a good conscience. 1. Pet. 3. 16, &. 21 And, In that a good conscience ma­keth request vnto God, The words at large lie in this order, Cui respondens, &c. To the which also the fi­gure that now saueth vs (euen Baptisme) agreeth: (not the putting awaie of the filth of the flesh, but in that a good conscience maketh request vnto GOD) by the resurrection of Iesus Christ. The fift is, the renew­ing [Page 43] of our selues, which is after two sortes, to wit, of our soules, and of our bodies. Of our soules, according to that saieng of the Apostle, Rom. 6. 4. Resurrexit, &c. Christ was raised vp from the dead, by the glorie of his Fa­ther, that wee also should walke in newnesse of life. Of our bodies, according to the wordes of the Apostle, Christus resurrexit, 1. Cor. 15. 20. 21. 22 &c. Christ is risen from the dead, and was made the first fruites of them that slept. For since by man came death, by man came also the resurrection of the dead. For as in Adam all die, euen so in Christ all shall be made aliue. The sixt is, the bonde of mutuall fraternitie and brotherhoode. For so the Lorde himselfe rising from the dead, spea­keth to the women by, Ascendo, &c. I go vp to my Fa­ther, and to your Father: my God, and your God. If therefore wée all haue but one Father in common to vs all, if wée all are brothers and sisters in Christ: it is méete, that like brothers and sisters wée bée all of one minde, and tender one an other with brotherlie affection and loue. The seuenth is, a generall reme­die against all calamities, against all woundes or sores of the soule, of the bodie, of our name and fame. Heere­vnto serueth the saieng of the Apostle to Timothie, 2. Tim. 2. 8. Memento, &c. Remember that Iesus Christ is risen from the dead: as if he should haue said, In this thy ministerie and office thou shalt féele manie distresses, thou shalt suf­fer manie temptatious of the Diuell, and of men: but in all these, take vnto thée for thy succour & saftie, this nota­ble Treacle, namelie, the meditating of the Lordes resurrection: which as in the Lorde himselfe it was the victorie ouer all temptations and afflictions: so like­wise in vs it shall bée the same victorie, when we shall be raised vp from the dead, by the power of Christs re­surrection. The eight is, a perfect hope, or assured per­suasion of our glorious state and immortalitie. Saint [Page 44] Peter saith, 1. Pet. 1. 3 Regenuit nos, &c. Hee hath begotten vs a­gaine vnto a liuelie hope, by the resurrection of Iesus Christ from the dead.

The third point of this first member is, of the power whereby the Lord was raised from the dead. Ioh. 10. 17. Christ saith, Potestatem habeo, &c. I haue power to put away my life from me, and to take it againe. Now, in this place, God the Father is said to haue raised him vp. In these words there is no contrarietie of speach. Christ in déed raised vp himselfe, as God, that is to saie, hée raised vp the na­ture of his manhood, by the power of his Godhead: and the Father raised him vp, as man. To bée short be­cause the essence or béeing of the Father, the Sonne, and the holie Ghost is all one, and the selfe same, as touching their diuinitie or Godhead, their works are vnseparable. Let these things suffice to be briefly spoken, concerning the first member of this point: whereof in generall there is a double vse: to wit, that wée should be con­firmed and established in the knowledge of Christs death and resurrection: and that we should proue and trie in our selues a liuelie and quicke féeling of the same. In which sense S. Paule speaketh to the Romanes, Rom. 6. 4. 6, &c. where he ascri­beth mortification & viuification (or for the better vnder­standing of the words, the making of vs dead, & the ma­king of vs aliue) that is to saie, newnesse of life, vnto the Lords death and resurrection.

The second member now followeth, wherof the Apo­stle speaketh, saieng: ( And hath set him at his right hand in the heauenlie places.) This member conteineth two Articles of our beliefe: the first is, The Lords ascending into Heauen: the second is, his sitting at the right hand of God. For his ascending thether went before his sit­ting there. Nowe, this ascending of the Lord was done visible. For hée was carried vp into heauen in a bodilie and naturall manner from the sight of his Disciples. For so it is saide in the Actes, Cernenti­bus [Page 45] ipsis, Acts. 1. 9. &c. While they beheld, hee was taken vp: for a clowde tooke him vp out of their sight. And from thence was he caried aboue al heauens, & placed in heauenlie places, at the right hand of God his Father: as Saint Paule sheweth in this place, and in the fourth Chapter following. The Article therefore of the Lords ascending, ought to be vnderstood of Christs true and ve­rie bodie, and of the naturall placing thereof in heauen, least we should thinke, that Christs manhood was swal­lowed vp of his Godhead, as Stenkfield dreamed: or that it was extended & spread throughout all places with his Godhead, as the heretike Eutyches doted. For both their opinions doth take away the truth of his humanitie or manhood. The saieng therefore of Saint Cyprian is to be allowed, in these words: Ascendit in coelis, &c. He ascended into heauen, not where God the word was not before: but where the word being made flesh sate not before, to wit, in a bodilie place. The sitting at the right hand of God his Father, belongeth to the power of ruling, wherein the sonne being equall with his Father, doth as it were part stakes, and possesseth equall rule and regiment with him. For the right hand of the Father, be­tokeneth a diuine power, maiestie, and dominion. Wher­fore, to sit at the right hand of the Father, is to be equall with the Father in diuine power, maiestie, and domini­on. And because the Apostle maketh mention of ( The right hand of the Father in heauenlie places,) he there­fore giueth vs to note by the right hand of the Father, the place of blessednesse, happinesse, and euerlasting rest and quietnesse, promised to all faithfull belée­uers, which place the bodie of Christ alreadie pos­sesseth.

But this is not against the saieng of Christ, Matth. 28. 20. Ero vobis­cum, &c. I wil be with you euerie where, euen to the end of the world: neither doth it take away the truth of the Lords bodie and bloud in the holie Supper. For Christ [Page 46] is all whole, wheresoeuer it is his will to be. More of this matter, and that verie learned and godlie, is to be read in the Commentaries of Philip Melancthon vpon the first Chapter to the Colossians.

Furthermore the fruite of either article: namelie, of the Lords ascending, and of his sitting at the right hand of the Father, is declared at large in the fourth Chapter folowing, Psa. 68. 18 where y ^e Apostle expoundeth this saieng of the Psalmist, Ascendit in altum, &c. He ascended vp on high, he lead captiuitie captiue, & gaue gifts vnto men.

The third member is an exposition of the second. ( Farre aboue all principalitie, & power, and might, and domination, and euerie name that is named, not in this world onelie, but also in that which is to come.) For in these words the Apostle sheweth verie notablie, what Christ, sitting at the right hand of his Father in heauenlie places, is. For, by these words, the Apostle meaneth no­thing else, than to signifie Christs rule, which is noted to be excéeding great, as the Article of his sitting at his Fathers right hand importeth: and that he hath no 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, Heb. 1. 14. 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 [Page 47] 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, [Page 48] 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, Rom. 14. 11. and to the Philippians, Quòd omne genu, &c. That at the name of Iesus, euerie knee should bow, both of things in Heauen, Phil. 2. 10. 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 [Page 49] 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 [...]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, [Page 50] 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, Col. 1. 7. & 4. 7. 9. fellowe souldiors, fellowe workers of God, & bre­theren. Furthermore, Christ is called ( The head of the Church,) Phil. 2. 25. foure waies. First, in power and force. For as the powers of man, 3. Ioh. 1. 2. 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 [Page 51] 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: 1. Cor. 12. 12. &. 13. 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. Gal. 3. 16. 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. [Page 52] ( 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, Gal. 3. 28. 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, Ephes. 3. 6. 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, Gal. 2. 20. where he saith, That he liueth in Christ, and Christ in him. And to this also belongeth that speach of Christ: Actes. 9. 4. 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 [Page 53] 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, Phil. 3. 21. 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.

Verse. 1. &. 2.

ALthough the wordes of this speach or sentence, stand out of order: yet notwith­standing there is no disorder of matter. Wherfore, to the intent it maie be per­fect and full, the Nominatiue case and the Verbe, must be fetcht out of the [Page 75] words which followe, after this maner, ( God the Father hath quickened you together with Christ, when you were dead in sinnes.) Now let vs weie the sentence well. In the ende of the former Chapter, the Apostle calleth Christ, ( The head of the Church:) and héere he placeth the Ephesians vnder Christ the head, that they might ad­uisedlie cōsider, to how great dignitie & glorie they are cal­led, by the gospel. Now, y ^t this passing great benefit might become more sweet to the Ephesians, he setteth downe a comparison of a double state, common to the Iewes and the Ephesians, that is to saie, the Gentiles. The former state is of them both before their conuersion: the latter af­ter their conuersion. Before their conuersion, S. Paule a­uoucheth, that they both were dead in trespasses & sinnes. After their conuersion, hée saith, that they were dischar­ged from the guiltinesse of their sinnes, and were quickened in Christ. By ( Trespasses) vnderstand the beginnings as it were of sinnes: and by ( Sinnes) the custome of sinning. And that the Ephesians were dead in trespasses and sinnes; before their conuersion, he pro­ueth by two reasons. For, hée sendeth them both to experience or proofe, and also to the cause and Prince of all euill and mischiefe. Experience would not suf­fer them to be ignorant, how defiled and vncleane they were ( According to the course of the whole world,) bée­ing indéede plunged ouer head and eares in the bottom­lesse pit of sinnes. For ( According to the course of this world,) signifieth the trade, fashion, custome, and vse of this worlde, which delighteth in nothing else but in sinnes.

They are not said, in this place, ( To bee dead in trespasses and sinnes) whose sinne i [...]ut out: but they whom sinne hath wounded & slaine, as guiltie before the iudgement seat of God. The Apostle speaketh of spiritu­al death, which is a separation of Gods spirit & grace from man. From whence also y ^t death, which we call the first [Page 76] death: to wit, the departing of the soule from the bo­die: and the second death, which is death euerlasting doe procéede. Let vs now sée what doctrine is ministred vnto vs out of this place.

First, we learne héerehence, that men destitute of Gods grace, can doe nothing else but sinne, in euerie thing that they take in hand. Secondlie, that Sathan hath full swaie in the children of vnbeliefe: that is to saie, in them which beléeue not the Gospell. Thirdlie, that the life and conuersation of men, is a testimonie and witnesse, by what spirit they are lead, whether by the spirit of God, or the spirit of the Diuell. Fourthlie, that such as beléeue in Christ, are set frée from the tyran­nie of Sathan, that hée hath no power ouer them, to egge them, as hée list, to this sinne and that.

There are two causes of sinnes noted héere, to wit, ( The course of this world,) and ( The Prince that ru­leth in the aire.) But of these I will speake héereafter, when I shall ioine vnto these, other causes also, as the words of the Apostle shall moue me: to the end wée may haue all the causes of sinnes in the vnbeleeuers noted to­gether; and so with the greater diligence take héede of them.

Verses. 4. 5. 6. &. 7.

THis is an amplification or enlargement, and an An­tithesis or opposition, whereby the common state of the Iewes and Gentiles vnder grace is declared. Be­fore, the Apostle spake seuerallie of them both: now he comprehendeth and putteth them both together, that he might shew the equall condition and state of them both. The summe of the sentence is this. As God made the Iewes partakers of heauenlie glorie, euen thorough his méere grace & goodnesse: so did he also the Gentiles. But the Apostle, to the ende he might enlarge his speach, am­plifieth the same according to his manner, by the place of causes and effects: rehearsing the selfe same things here, which he spake in the first Chapter touching this myste­rie. For in the first place he setteth downe the principall ground, or chiefe cause of our restitution and recouerie: to wit, the méere mercie of God, wherewith he loued vs in [Page 83] Christ. After that, he maketh mention of the fruites of this mercie, which is of thrée sorts: namelie, of life, of re­surrection, and of heauenlie grace in Christ. For the life of Christ, his resurrection, and his sitting in heauenlie places, is a certeine assurance, a pledge, and merit of our life, our resurrection, and heauenlie grace. For seeing we are the members of Christ, we shall be partakers of the same happinesse and glorie with our head. And as the A­postle maketh Christ the meane, by whom these so great benefits are conueied vnto vs: so he maketh the decla­ring of Gods grace towards men, the end of these bene­fits, giuen and bestowed vpon vs. Neither is this a de­claring of Gods temporall goodnesse, but an vnspeakable token and signe of his perpetuall goodnesse. For, that which Christ once did, that remaineth for euer, as an as­sured warrant of Gods goodnesse towards vs. Now, tou­ching that which is inclosed in a Parenthesis, ( By grace ye are saued,) it is indéed a verie short saieng, howbeit the same conteineth the whole summe and cause of all Gods good graces, powred vpon vs through Christ: the benefit it selfe, is ( Saluation:) the cause is ( Grace:) that is, the honour of God, which is grounded in Christ, and from him conueied vnto vs, as from the head to the members. Héere againe is commended vnto vs a generall doctrine of the Church of God: to wit, that vnto God alone, for Christ his sonnes sake, our redemption is to be ascribed. By which doctrine their vanitie is disproued, who referre the benefit of our saluation to mens workes & merits, ei­ther going before, or following after, or ioined with iusti­fication. But this doctrine is treated vpon more at large, in the point or discourse following: and it is amplified by it owne proper causes, vnproper causes put apart.

Verses. 8. 9. &. 10

HEere the Apostle gathereth as it were into one Apho­risme, the whole matter which hetherto he hath han­deled: to the ende it maie the better be séene, and that the circumstances and causes also being placed together, might the easier be borne in remembraunce, and vnder­stood. First therefore he setteth downe ( Grace) whereby God taketh vs againe vnto him, of his meere mercie, for Christs sake, who is the matter of our saluation. The effect of this grace, he maketh to be ( Saluation:) that is, our iustification, and our glorification. He addeth the in­strument whereby the same is receiued, euen ( Faith.) For by faith we receiue the promise of saluation which the Gospell doth present and offer vnto vs.

But bicause false Apostles, sworne enimies to grace, haue for the most part attributed the benefit of saluation to the works of men: the Apostle disproueth them, taking his reason from the contrarie cause. Saluation saith he, is the gift of God, Ergo, it is not of workes: For these two can agrée in no case: To haue somwhat of frée gift: and, To obteine the same by desart of workes. This is auou­ched by S. Paule, Rom. 11. 6 saieng: Si ex gratia, &c. If it be of grace, it is no more of workes, or else were grace no more grace: but if it be of workes, it is no more grace, or else were worke no more worke. How often soeuer therefore our saluation is said to be either the gift of God, or to be of grace, or to be obteined by faith, or to be ours without works, all manner of merit in man, touching the worke of our saluation, is tript and throwne vnder foote.

Now, why saluation is not of works, he sheweth a reason in these words, ( Least anie man should boast.) Herto ser­ueth [Page 85] that saieng also, Rom. 3. 27 Vbi est gloriatio, &c. Where is then the reioising? It is excluded. By what lawe? Of workes? Naie. But by the law of faith. For that which is obtained by faith, is altogether of frée gift, & therfore it excludeth all reioising or boasting: contrariwise, whatsoeuer wée get by our owne workes and trauell, that is matter to vs of boasting.

Furthermore, bicause the fleshlie minded, hearing this benefit of saluation to be ours by frée gift, and without workes or merits, that is to saie, without the desart of workes, snatch at it, and therevpon take full libertie to sinne: the Apostle méeteth them in the mouth, and lai­eth against them, the verie next or néerest end of saluati­on, which he did beate vpon in the first Chapter: name­lie, our sanctification. ( For we are his workmanship, cre­ated in Christ Iesus vnto good workes, that we should walke in them.) The word ( For) is oftentimes so taken in an obiection, that it séemeth to carrie a reason or cause of a thing with it. But yet notwithstanding, it doth not render a reason or cause of the former speach, but rather giueth a priuie aunswere to the aduersaries obiection. For when Saint Paule saith, that we haue saluation without workes, one or other maie thus obiect and saie: If we obtaine saluation without workes, then what néed we doe good workes? The Apostle aunswereth that it followeth not. For we are created in Christ vnto ( good workes.) And thus the word ( For) conteineth a reason to reproue the replie of the aduersaries: whose obiecti­on the Apostle aunswereth in this place. The obseruati­on of the vse of this word ( For) is profitable, that we may knowe and vnderstand whereto the same serueth.

Thus farre touching the meaning of this Aphorisme. Now let vs to the specialities of the same in due order. The first, The frée goodnesse of God is the onelie cause of our saluation. The second, By faith alone we are made partakers of saluation freelie giuen. The third, Mans [Page 86] workes are neither the causes, nor the merites, nor part of our saluation. The fourth, Good workes are ioined with faith, as a necessarie and vnseparable accident. The fift, All mans reioising or boasting in the worke of sal­uation is excluded. The sixt, Regeneration or new birth in Christ, is the cause of good works. These sixe special­ties are in the words of this short péece of doctrine, which containe the principall and chiefe grounds of Christian Religion, & confute manie foule and grosse errours. For, first of all, they are confuted héere, which will haue salua­tion to stand vpon faith and works together, as vpon the parts thereof. But Saint Paule in this place doth mani­festlie exclude works, and setteth downe faith, not as a part, or as a cause of saluation, but as an instrument only.

Secondlie, they are also confuted by this saieng of S. Paule, who, whiles they graunt with vs, that men are iu­stified by faith alone, exclude works, not onelie as causes and merits, but also as necessarie consequents: as though good works were not necessarilie required in such as are iustified, and haue obtained saluation by frée gift. Against whom S. Paule in this place doth plainlie reason, requi­ring ( Workes) as a necessarie consequent of saluation, and as a necessarie and vnseparable accident of regene­ration. Workes therefore (as S. Barnard saith) are not the cause of reigning, Rom. 3. 28 but a waie to reigne: not the cause of our comming to Gods kingdome, but a waie thervnto.

Furthermore, by this saieng of S. Paule are ouer­throwen all preparing workes (as they terme them) to iustification. For if our works were required, as prepa­ratiues, then would not S. Paule haue spoken thus, Abs­que operibus, Without works. Let vs therefore beare a­waie, & hold fast this speach of y ^e Apostle, wherby we are instructed in our saluation, & armed against the errours, both of the Papists, and the Pharisies: besides that, wée are warned what our dutie is, which haue obtained sal­uation fréelie through Christ.

Verses. 11. 12. &. 13.

THis is an other part of the comparison: to wit, of the state of the Gentiles before grace, and vnder grace: which part of the comparison, doth not in verie deed, but after a certaine manner onelie differ from the former: which manner standeth vpon circumstances. Nowe the Apostle saith, that the Gentiles did differ from the people of God in two circumstances: first, in the signe: second­lie, in grace. In the signe, bicause that, as the Gentiles were vncircumcised, in witnesse of their vncleannesse: so the Iewes had the circumcision of promise. In grace, bi­cause that, as the Gentiles were ( Without Christ,) who is the onelie waie of saluation, ( Out of the Common­wealth of Israel,) that is to saie, not of Gods people, ( Straungers from the couenants of promise,) that is to saie, without the witnesses and testaments, wherby God bound himselfe to his people, ( Without hope, and with­out God,) that is to saie, men liuing in the world, vtterlie voide of Gods feare & seruice: so the Iewes had all these things of grace. For they had the promise of the Messias, they were in the Commonweath of Israel, they were heires of the couenants of promise, they had the hope of saluation, and they knewe God.

[Page 88] To this he addeth an Antithesis or opposition, tea­ching that the Gentiles are now reconciled vnto God, by the bloud of Christ, & receiued into the Commonwealth and houshold of God, through the same Iesus Christ: Yee (saith the Apostle) which once were farre off▪ (namelie from grace) are now made neere, to wit, by the meanes of Christs bloud. All these things serue to this ende, that he might beate downe the pride & [...]igh min­dednesse of the Ephesians: and that he might awake them, to wonder at this so great a treasure: least béeing vn­thankefull to God, they should fall againe into their olde superstition: that is to saie, least forgetting Christs be­nefits, they should slide backe from the Gospell, being de­ceiued with the wilie slights of Sathan and the world. This is the summe of all. Nowe, to touch the circum­stances of the text particularlie, which néedeth both ex­pounding, and aduise, we will thus procéede. First, hée willeth the Ephesians to ( Remember.) And whie so? Be­cause, when men are aduaunced from a lowe degrée to a higher, they quicklie & easilie (God wot) forget their for­mer state. By this aduise therefore, or warning, it is the Apostles minde to humble the Ephesians, & to admonish them of constancie, of continuance, & of thankesgiuing: that they might discharge themselues by their duetiful­nesse, and giue God the glorie, to whom it doth of right be­long, for powring vpon them so manie great benefits, and that of his frée goodnesse and liberalitie.

Héerehence haue we also, which liue at this daie, to be warned and well aduised, that because God hath vouch­safed, of his méere goodnesse, to call vs out of the darke­nesse of Poperie, into the cléere light of the Gospell, that we liue worthie of so greate grace, and by the hainous­nesse of our sinnes prouoke not Gods wrath against vs, least he iustlie and deseruedlie take that from vs a­gaine, béeing vnthankfull, which before he gaue vs of his good grace, when we were, vnworthie. That is a verie [Page 89] euill vnthankfulnesse, when men vouchsafe not to giue men thanks for their good turnes: but farre worse, & more abhominable is that, whereby we shew our selues vn­thankfull vnto God, who would that his déere son should die for vs, that we might liue. Besides this, when the A­postle saith thus, ( Gentiles in the flesh, and called vncir­cumcision of them which are called circumcision in the flesh, made with hands,) he noteth two things: First, that the Iewes called the Gentiles, by the reprochfull name of vncircumcision: which Iewes indéed bragged much more than they néeded, of that outward marke in their skinne or flesh. Of this bragging and bosting, there is an example in Genesis: Gen. 34. 14. Non possumus, &c. We can­not (saie the sonnes of Iacob) doe this thing, to giue our sister to an vncircumcised man. 1. Sam. 16. 26, &. 36 Againe, Dauid being full of Gods spirit, speaketh of Goliath in this manner, Et quid, &c. Who is this vncircumcised Philistine, that hee should reuile the hoast of the liuing God? This vncir­cumcised Philistine shall bee as one of th [...]m, seeing he hath railed on the hoast of the liuing God. Againe, S. Paule in this place maketh two sorts of Iewes, and two sorts of Gentiles. For some of the Iewes were circum­cised in the flesh, and in the spirit: as Moses, Aaron, Io­sue, Phinees, Abraham, Isaach, Iacob, Ioseph, Dauid, Io­sias, Daniel, Simeon, Nathanael, &c. to be short, all that receiued the outward circumcision of the flesh, with faith­fulnes of heart in the Messias promised. Some were cir­cumcised in the flesh onlie: to wit, they which had the out­ward marke without the spirit, such were manie: yea, the most of y ^e Iewes, speciallie at the time of y ^e Lords cōming: the first are called ( The children of promise:) the last, ( The children of the flesh:) which names the Apostle giueth to them both. In like manner Paule maketh two sorts of Gentiles. Some were Gentiles onelie in y ^e flesh, hauing vncircumcision, the badge of their Gentilisme: howbeit in spirit they were circumcised: namelie, which [Page 90] had the vncircumcision of the flesh, with a liuelie faith­fulnesse in and vpon the frée promise of saluation. In the number of these were Iob, Melchisedech, Iethro, the thrée Wisemen, & all, as manie as trulie beléeued in the Messi­as. Othersome were Gentiles, both in the flesh & in the spirit: namelie they, who by the outward badge in their flesh, declared y ^e vncircumcision & vncleanes of their hart.

Furthermore, where he addeth, ( Yee were without Christ, ye were aliants from the Commonwealth of Isra­el, and ye were strangers from the couenants of promise) these words are ment, & must be vnderstood by compari­son. For the Gentiles, in respect of the people of Israel, & y ^e certein time, are said to be without Christ. Now, in sai­eng ( They were without Christ,) he meaneth that they had not such cléere knowledge of Christ as the Iews had. ( And aliants from the Commonwealth of Israel,) that is to saie, ( Straungers from the couenants of promise:) by these words he noteth, that the Israelites had their Com­monwealth diuided & parted from the Gentiles, as one houshold is set asunder from an other. For the Iewes had their couenants, their ordinances, and seruice of God: their promises, their kingdome, and their Priesthood, &c. of which S. Paule speaketh to the Romans. Of this dif­ference in like maner, Rom. 9. 4. the Psalme maketh mention, sai­eng: Psal. 147. 19. 20. Qui annunciat, &c. He sheweth his word vnto Ia­cob, his statutes and his iudgements vnto Israel. Hee hath not dealt so with euerie nation, neither haue they knowne his iudgementes.

The words which folowe, ( And had no hope, & were without God in the world,) are concluded vpon y ^e words which went before. For whosoeuer is without Christ, how is it possible he should haue hope. Whosoeuer is without Christ, he indéed is without God: for all that a­bide not in y ^e doctrine of Christ, haue not God. Contrari­wise, 2. Iohn. 9. he alone is said to haue God, he (I saie) y ^t is in Christ by faith. Herto serueth the saieng of S. Iohn, Omnis qui, [Page 91] &c. Whosoeuer trangresseth, & abideth not in the doc­trine of Christ, hath not God. Hee that continueth in the doctrine of Christ, hee hath both the Father and the Sonne.

The comparison which followeth, ( Yee which once were farre off, are made neere by the bloud of Christ,) doth signifie the Ephesians, which were before out of the Church, but now, through grace, receiued and brought in­to the Church▪ and reconciled vnto God by the bloud of Iesus Christ. All these things tend herevnto, as I haue said alreadie, that we remembring so great a benefit of heauenlie grace, should walke in the feare of God: being mindfull, that this our state requireth new maners, and a new life: to wit, Tit. 2. 12. 13. 14. That we should liue holilie, and ho­nestlie, godlie, and vnblameablie in this world, looking for that blessed hope, and comming of the glorie of the great God, and our Sauiour Iesus Christ, who gaue him­selfe for vs, to redeeme vs from iniquitie, & to cleanse vs a peculiar people vnto himselfe, and followers of good workes.

Verses. 14. 15. &. 16.

IT is said, that the Gentiles, which were some­times out of Gods housholde, are nowe taken in, and made of the number, by Christs bloud. Nowe, there is added a notable figure of Rhetorike, cal­led [Page 92] Expolitio, wherby that is expounded more at large, which was said before brieflie & in sum. For the maner of reconciliation or attonement betweene both people: to wit, Iewes and Gentiles, is declared. And to begin with­all, Christ is made the foundation of this reconciliation or attonement, when it is said thus of the Apostle, ( Hee is our peace,) that is to saie, He is the Author of the recon­ciliation or attonement, whereby of two people: namelie, Iewes & Gentils, there is made one: that is, one Church, which is the peculiar houshold of God. After this is shew­ed the manner of reconciliation, first in a similitude: then in plaine and euident words.

The similitude is this, ( The stop of the partition wall) that is to saie, the hedge put betwéene them is cut downe and laid wast. The similitude must be expounded in this sort. As he that is minded of two housholds to make but one, pulleth downe the wall which was betwéene them, and made them two sundrie housholds, whereby they are now made but one: so God, minding to make one peo­ple, one Church, or one houshold of the Iewes & the Gen­tiles, tooke awaie ( The partition wall) which set them a­sunder. Now what this ( Partition wall) betwéene y ^e Iews and the Gentiles was, he sheweth in these plaine words, ( The hatred, that is, the lawe of commandements which standeth in ordinances.) Here, by the figure Metonymia, he calleth ( Hatred) the cause of the separation betwéene the Iewes and the Gentiles, which cause he maketh to be ( The law of commandements which standeth in ordi­naunces.) Now, when he maketh this cause to be the lawe, he meaneth not the morall lawe, which is perpetu­all: but the ceremoniall lawe onelie, which was a sha­dowe of things to come. And this is that which the A­postle saith, ( He hath taken awaye hatred, euen the lawe of commandements, which standeth in ordinaun­ces,) that is, in rites and ceremonies: ( Through his flesh,) that is, by offering vp his flesh a sacrifice. A signe [Page 93] or token of this abrogation or taking awaie of the lawe, was the renting of the temple in sunder, Mat. 27. 5. when the Lord gaue vp the ghost vpon the altar of the crosse. He addeth also the end of this abrogation or abolishment, Mark. 15. 38. saieng: ( To make of twaine, Luke. 23. 45. one new man in himselfe.) By the figure Metonymia, he caleth two nations of people, as it were di­uerse housholds, by the name of ( two men.) He calleth the Church of God one man, which is as it were one hous­hold: yea rather, one man, whose head is Christ: he calleth this man, ( the new man:) hauing an eie to the fashion & custome of the world, which vseth to call them ( new men) that being but base borne, or comming but of meane stocke and parentage, become noble and honourable. For we being the ofspring of Adam, our forlorne father, are made ( new men,) and adopted into the sonnes of God, whiles we fasten our faith vpon Christ: so that we are no longer called the children of Adam, but the children of God. He rehearseth this ende yet more plainlie, sai­eng, ( That he might reconcile both vnto God in one bo­die, by his crosse,) that is: by the oblation which he made vpon the crosse. For vnder this word ( Crosse) is meant the manner of making the oblation, whereby a double reconciliation or attonement was made: the one, of men with God: the other, of men with men: name­lie, of the Iewes and Gentiles betwéene themselues.

Thus farre concerning the meaning of Saint Paules words, now let vs marke the specialties, which this place doth offer and affoord.

The first is, that betwéene the Iewes and the Gen­tils there is no difference, in respect of the communion and partaking of grace. Wherefore let none be proud, because he is a Iew: and let none despaire, because he is a Gentile. For one nation hath no more prerogatiue or excellence than another, Actes. 10. 34. 35. before God. God is no regarder of persons: but in all people, he that feareth him is ac­cepted before him: and he that worketh righteousnesse [Page 94] is esteemed. Grace is common vnto all, and it is offe­red to euerie one.

The second is, That the lawe of Moses is abrogated and put downe, (I meane for outward rites and ceremo­nies:) insomuch, that none stands compellable to receiue it: yea, whosoeuer receiueth it, denieth Christ, and de­spiseth the vertue of Christs crosse.

The third is, That the death of Christ is the recon­ciliation & attonement of man with God: wherin we are borne ( new men) & ingraffed into Christs bodie, as mem­bers of the same. The fourth is, That without the crosse of Christ, we can, by no meanes, be at peace with God.

The fift is, That as in Christ we haue peace with God: so it is méete, that in him also we labour to be at peace and vnitie one with another: which (doubtlesse) can neuer be, vnlesse we be lead by Christs spirit, and haue faith in him. For by faith we are ingraffed into his bo­die, that all of vs, as manie as beléeue in Christ, maie be made the members of Christ. Wherfore it is reason and dutie, that one of vs should make much of another, as members of one and the selfe same bodie.

Verses. 17. & 18.

THe matter of reconciliation or attonement betwéene the Iewes and the Gentiles being expounded, the A­postle commeth to the instrumentall cause thereof, which is, The preaching of the Gospell. For it is Gods pleasure, that his Gospell should not onelie be an instrument of saluation, but also a witnesse and warrant of his good will. Wherevpon it commeth to passe, that the Gospell is vnto vs, a most assured and certeine messenger, and ti­dings bringer of peace, betwéene God and vs. For which [Page 95] cause the Gospell is named, 2. Co. 5. 19 Sermo reconciliationis, The word of reconciliation. The diuision following, where Christ is said to haue come, and to haue preached to them ( which were a farre off, and to them which were neere:) that is to saie, to the Iewes, and to the Gentiles, noteth vnto vs, that Christ sent his Apostles to preach the Gos­pell of peace vnto all people, one with an other, none ex­cepted: Mark. 16. 15. according to that saieng: Ite in mundum, &c. Goe ye throughout all the world, and preach the Gos­pell vnto euerie creature. The fruite of their peace made with God is also added, which is, that both of them: to wit, the Iewes and the Gentiles, ( Haue entraunce vnto the Father, by Christ, and that in one spirit:) that is to saie, by the selfe same spirit of Christ, which maketh vs crie, Rom. 8. 15 Abba Father. Christ therefore is as it were a doore vnto vs, Gal. 4. 6. whereby we come to the Father, being reconci­led and set at one with vs, in faith and beliefe. Now the holie spirit is our guide, by whom we being ioined and v­nited in Christ, comming to the doore, are let in, and haue entrance to the father. Hereto serueth that saieng of Iohn, Amen, Ioh. 10. 1. &. 7. Amen dico vobis, &c. Verelie Verelie I saie vnto you, he that entreth not in by the doore into the sheep­fold, but climeth vp another waie, he is a theefe, and a robber. And a little after, Ego sum ianua ouium, I am the doore of the sheepe. Furthermore, here are two places to be marked: the one is, what accompt we ought to make of the ministers of the Gospell, who when they preach to vs the gospell, Christ himselfe is said to preach vnto vs. Wherfore we ought no lesse to regard their voice, than if we heard Christ himselfe speaking vnto vs. Herto serueth that saieng of Saint Paule, 2. Co. 19. 20. Nomine, &c. Now then are we ambassadors for Christ, as though he did beseech you through vs, we praie you in Christs stead, that ye be re­conciled to God. The other place is, of the fruit of y ^e gos­pell: namelie, that such as beléeue y ^e gospel, are reconciled vnto God through Christ, by whom they haue entraunce [Page 96] vnto God. The Apostle saith, Iustificati, &c. Being iusti­fied by faith, Rom. 5. 1. 2 we haue peace towards God, through our Lord Iesus Christ, by whom also we haue entraunce, &c. Contrariwise, who so hath not Christ, that is, beléeueth not in Christ, he is void of the fruite of the Gospell: and therefore is to be thought and taken for a wicked person, and an enimie to God.

Verse. 19. &. 20.

THis is a generall conclusion of the whole Chapter, wherin he reckoneth vp the principall points. For, first he sheweth what manner of people the Ephesians were, before the grace of regeneration or new birth, & by them all other Gentiles, likewise. Secondlie, he declareth what they haue gotten by grace. Indéede they were ali­ants & strangers before, that is, out of Gods houshold, as we haue shewed alredie. But now being made frée of the Citie, common to all the Saints, they are receiued into Gods houshold: because ( They are built vpon the foun­dation of the Apostles and Prophets,) that is to saie, be­cause they are receiued into fauour and grace by faith, which is their leaning staffe, to rest themselues by, vpon Christ their onelie foundation. For no man can laie anie other foundation, 1. Co. 3. 11 besides that which is alreadie laid, which is Iesus Christ.

Now, Iesus Christ is called ( The foundation,) both because the promise of saluation was made in him, and [Page 97] also, because Christ alone is the saluation of the Church, vpon whom she staieth her selfe. For, without Christ, the whole building of the Church shrinketh and falleth flat to the ground: yea, without him, it cannot be so much as once begun. He is also called ( The foundation of the A­postles and Prophets,) not onelie because the Apostles being built vpon that foundation obteined saluation: but also, and that much more in respect of the Church. For, the Apostles did build the Church vpon this foundation.

Moreouer, when the Apostle addeth, ( Iesus Christ him­selfe being the chiefe corner stone,) he teacheth vs, by what power & vertue, the building of the Church, consist­ing of two diuerse people, Iewes & Gentiles, continueth: namelie, because ( Iesus Christ himselfe is the chiefe cor­ner stone.) For, as the corner stone ioineth walles toge­ther, and beareth vp the whole burthen of the building: yea, preserueth it: euen so our Lord Iesus Christ, by the doctrine of faith, and by the efficacie and forceable work­ing of his spirit, knitteth the Iewes and the Gentiles, in vnitie of faith and peace: and so he himselfe vpholdeth and mainteineth this spirituall building.

This similitude is borowed of the Prophet Esaie, whose words lie thus in order, Ecce, ego ponam in Syon lapi­dem, Esaie. 28. 16. &c. Behold; I will late in Syon a stone, a tried stone, a precious corner stone, a s [...]e foundation: He that be­leeueth, shall not make hast: namelie, to his owne coun­selles, but shall attend and wait for the counsell and pur­pose of God, which if he doe, he shall not be put to shame. The selfe same saieng of the Prophet, Saint Peter reher­seth, the sense reserued, but the words a little chaunged. For thus saith he: Ecce, ponam, &c. Behold, I will put in Syon a chiefe corner stone, 1. Pet. 2. 6. elect and precious, and he that beleeueth therein, shall not be ashamed. Of this stone, mention is also made in the Psalme: Lapidem quem, Psal. 11. 8 22. &c. The stone which the builders refused, is the head of the corner.

[Page 98] Beside that which is said, we haue to gather out of Saint Paules words, these specialties following.

The first is, That of Iewes and Gentiles there is one Church of Christ made and ioined together, as we haue shewed alreadie.

The second is, That Christ alone is the foundation of the Church.

The third is, That whosoeuer is without Christ, he also is without the Church.

The fourth is, That the doctrine of the Apostles and Prophets alone, ought to haue authoritie in the Church of God, and is the onelie badge and cognisance of the true Church.

The fift is, That Christ alone vpholdeth, kéepeth, and mainteineth the Church.

The sixt is, That the Church is not without ministe­rie, which preacheth vnto vs the same corner stone which Saint Paule commendeth vnto vs heere.

These specialties ouerthrowe manie errours of the Papists: and chiefelie of them, which will haue vs trust and betake our selues to mens merits and safegards: and which also, in the place of the Prophets and Apostles doctrine, plant mens traditions and forgeries. Let Pope­rie therefore be vnto all the godlie, a thing most accur­sed: which it behoueth all true Christians to auoid and flie from, least they themselues be ill fauouredlie defiled therewith, and being defiled, be also cast off againe, and forsaken of God.

Verses. 21. &. 22.

THe Apostle enlargeth his conclusion, by a translation, or turning of the specialties into a generalitie, & by an [Page 99] exhortation. He said that the Ephesians were built vpon the foundation of the Apostles & Prophets: now he appli­eth this to all the faithfull in generall. For, he saith, that ( The whole building,) that is, the whole Catholike Church, and all the members thereof, being builded vpon this one corner stone, ( Groweth into an holie temple:) that is to saie, that the whole building is made one holie temple, & that in the Lord, as the onelie foundation of the temple. Now, S. Paule in this place vseth a verie full, significant, and pithie word: namelie, [...]: that is ( coupled together) wherby is ment, that y ^e building of the Church is so knit and couched together, so framed, I saie, and wrought, that all and euerie part thereof is fitted and fastened, in such méete proportion, euen mea­sure, and apt agréement, with such sound & strong ioints, that they hang one by an other verie orderly, as the mem­bers and lims of the bodie. Now, this knitting or con­pling of the ioints is done in this manner. First, all the faithfull cleaue vnto Christ their head by faith, and vpon him, as their onelie foundation, state themselues. Then they cleaue together among themselues, one w ^t another, according to the measure of faith in euerie one of them, and according to the diuersitie of gifts, which God hath giuen them: that they might all make one bodie, & one holie temple of God, of which temple, all the faithfull are liuelie stones, in such excéeding comelie order and agrée­ment knit together, & wrought in one, that there is not a corporation or companie of men to be found in all the world, linked in like loue, concord, and vnitie among themselues. Furthermore, when we heare either the whole Church, or the seuerall members thereof, cal­led ( The holie temple of God,) let vs thus suppose with our selues: First, That the Church is Gods building. Secondlie, That God dwelleth, in this temple, which is appointed and ordeined for his glorie. Thirdlie, That as it is a fowle and hainous offense▪ to defile this [Page 100] temple with anie vncleannesse, so it becommeth all the gooue, to bend their endeuours euerie waie, that they maie lead their life in holinesse & vnblameablenesse, least through their default it come to passe, that the Maister builder cast them out, and throwe them awaie, as rotten and mooldering stones seruing to no good vse. I would to God this could sinke into their hearts, which either with their owne priuate lewd dealings blemish the Church: or with their vnprofitable quarelings, cut in péeces the v­nion or agréement of the Church.

Heere the reason must be marked, why the whole Church of God is called ( One temple:) and why euerie seuerall beleeuer, is named ( The liuelie temple of God) in like case. The whole Church is therefore called the temple of God, both because it is reared vp and built vpon one foundation: and also because all the faith­full being ioined together in the vnitie of faith and loue, haue God dwelling in them, whom they serue and wor­ship. Euerie seuerall Christian is therefore called the liuelie temple of God, both for that euerie of them is buil­ded vpon one onelie foundation, which is the Lord Iesus Christ: and also, for that God dwelleth in euerie of them, whose mightinesse is to be praised and magnified of all generallie, and also of euerie one particularlie.

The exhortation of the Apostle doth folowe. ( In whom (saith he) ye also are built together to be the habitation of God, by the spirit.) (In whom.) to wit, the corner stone, ( ye also are built together:) namelie, by the faith of Christ, and loue among your selues one with another, renouncing and forsaking all vnholinesse, heathenishnesse, and vncleannesse. After this manner the Apostle speak­eth elsewhere, in an exhortation, drawing his argument or proofe from the dignitie or worthinesse of Gods tem­ple. 1. Co. 6. 9 For these are his words, Ah: Non scitis, &c. Ah: Know ye not, that your bodie is the temple of the holie Ghost, which is in you, whom ye haue of God?

Verses. 2. 3. &. 4.

THis is a cause of the former reason, taken from the cause efficient, which (he saith) was not vnknowne to the Ephesians. First he sheweth, he was called of God to the office of an Apostle. Secondlie, he declareth y ^e man­ner of his calling. Thirdlie, he auoucheth that he learned the Gospell from aboue, euen of God, concerning which thing he wrote to the Ephesians before, as he saith, to the intent that they in reading, might vnderstand & knowe the certeintie of his doctrine and calling. Acts. 9. 3. 4. 5. 6. 7. &c. All these points pertaine to this purpose, that we may be assured, that S. Paule was an Apostle of the Gentiles, by the appoint­ment and commaundement of God, Acts. 22. 4 5. 6. 7. &c. so that wée neede not at anie hand to doubt of the certeintie of his vocation or calling: Acts. 26. 12 13. 14. 15. &c. testimonies whereof may bée read in the Actes of the Apostles, in his Epistles to the Galathians, and the Philippians. Gal. 1. 13. 14. 15. &c.

Héere thrée things méet vs worthie of marking. Phil. 3. 4. 5 &c. First, How necessarie the certeintie of their calling is, which [Page 104] teach in the Church. The second, That the Gospell is a mysterie vnknowne to mans reason: flat against that most filthie and beastlie knaue, which braggeth without shame, that he (forsooth) by naturall reason found out the necessitie of the Gospell, and the sending of the Messi­as into the world, without the writings of the Prophets and Apostles. The third, That the certeintie of the A­postles doctrine is vnmoueable, stedfast, and vndecei­uable.

Verses. 5. & 6.

THis is an amplification or enlargment by compari­son, wherein a reason is rendered, why the Gospell of the calling of the Gentiles is named ( A Mysterie:) to wit, bicause it was vnknown to the world, till such time as it was opened by heauenlie reuelation: that it was not made manifest to all the Gentiles indifferentlie, one with an other: that the knowledge of this mysterie was not so euident to the olde Prophets, as it was to the A­postles. For, although the olde Prophets prophesied much of the calling of the Gentiles to the Gospell: yet notwithstanding, the time and the manner thereof were not so cléere to them, as to the Apostles, Nowe, what kinde of mysterie this is of the Gospell, which hee hath in hand, he declareth, in saieng, ( That the Gentiles should be inheritours also, and of the same bodie, and partakers of his promise, in Christ, by the Gospell.) The [Page 105] mysterie of the Gospell therfore is this, That the Iewes and the Gentiles are made ioint-heires of the heauenlie inheritaunce, that they all make one bodie in Christ, and that the promise of grace, which is offered by the Gos­pell, pertaineth vnto them both alike. This equalitie, or making of the Iewes and Gentils all alike, ouerthrow­eth the prerogatiue or title of excellencie, whereof the Iewes maie séeme to vaunt. For, saluation is a méere frée gift, which is also offered fréelie to the most vnwor­thie Gentiles, and to Idolaters, but is receiued by faith alone. For when the Apostle saith, ( Of his promise in Christ,) and when he maketh the Iewes and the Gen­tiles euen and equall: what else doth he, but exclude and harre out all degrées of worthinesse in merites, and re­quireth the faith of the promise? The specialties of this place followe in order.

The [...] first, That the Gospell is a mysterie, which mans reason cannot of it selfe, by anie meanes, reach vnto.

The second, That the mysterie of the Gospell is re­ueled by the holie Ghost, in preaching with liuelie voice, and sounding vtterance. For outward preaching auai­leth and profiteth little, vnlesse there be present with­in vs, the true teacher: namelie, the holie Ghost, which is effectuall and forceable in the worde, and with the word.

The third, That all Christs faithfull ones, are heires of one and the selfe same inheritaunce, members of one and the selfe same bodie, and partakers of one and the selfe same saluation, by one and the selfe same Iesus Christ.

The fourth, That the dignitie of the ministrie of the Gospell is excéeding great, and the necessitie thereof is not smal. For, by the same, the promise of saluation, which is to be receiued by faith alone, is offered vnto all in Christ Iesus.

Verses. 8. 9. 10. &. 11.

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, [Page 108] 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 [Page 109] 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: Ro. 10. 12 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 straunge doctrine. For, our cause is common with the holie Apo­stles of God. Neither are these words added in waste, [Page 110] ( Who hath created all things by Iesus Christ.) For this saieng is a testimonie and witnesse of our new creation. For it is méete and conuenient, that by him we should be newlie created, by whom we were first created. As therefore God, in olde time, created the world by Iesus Christ: so is his good pleasure, by the same Iesus Christ, to restore the world againe, and to create it anew. Out of this place is likewise gathered, not onelie the eterni­tie and euerlastingnesse of the sonne: (For if God by his sonne created all things, then surelie the sonne himselfe was not created, because he was before euerie creature, and therefore God:) but also a vnitie of two natures: to wit, of the Godhead, and the Manhood: being such a vni­tie, that the properties of both, by reason of the vnitie of the person, are communicated: and yet the properties vn­confounded. Therefore Saint Paule saith héere verie well, ( That God made and created all things by Iesus Christ:) because this Iesus Christ is verie God.

And although it be rightlie said, Iesus the sonne of Marie created all things: yet notwithstanding, it is a­misse to saie, That the nature of Christs manhood crea­ted all things. For the nature of Christs manhood is in­deede a creature, and not a creator. For the interchang­ing of properties, whereby that which is proper to one, is ascribed and giuen to the other, for the communion of them in the same person, is at no hand to be allowed or graunted in names of nature, or (as the vse is to speake) in the Abstract: because, neither those things which are proper to the Manhood, are to be ascribed to the God­head: as, To be created, To suffer, To be temporall, To be limitted, &c: neither are those things which be­long onelie to the Godhead, in anie case to be attributed to the Manhood: as, To be vncreated, Not to suffer, To be eternall, To be vnlimitted, &c: but in the Concrete either naturall, or personall, either expressing one na­ture, or declaring both, this interchaungeable applieng [Page 111] of properties maie well be, because of the identitie or selfesamenesse of the Hypostasis or person, and a cer­teine necessarie sequeale or following: as, that those things which are proper vnto man, should be ascribed vn­to God, 2. Cor. 28. and to the sonne of God, as when it is said, The Lord of glorie was crucified: Mat. 26. 2 to wit, The sonne of man was crucified: now, The Lord of glorie: and, The sonne of man, is all one: therefore the Lord of glorie was al­so crucified: which is made manifest streightwaie by a Syllogisme expositorie, or by a reason consisting in expo­sition. So God, in the latter daies became a little childe: of whom the Prophet speaketh in this manner, Esaie. 9. 6. Puer natus est nobis, &c. For vnto vs a childe is borne, and vnto vs a sonne is giuen: and the gouernment is vpon his shoulder, and he shall call his name, Wonderfull, Counseller, The mightie God, The euerlasting Father, The Prince of peace, &c.

Fiftlie, when he saith, ( To the intent that now vn­to principalities, and powers in heauenlie places,) that is, to Gods holie Angels, ( might be knowne by the Church, the manifold wisedome of God,) farre aboue all wisedome of creatures, he extolleth the perfect knowledge of Gods mysteries, touching the saluation of the Gen­tiles by faith, that he might the more deteine and kéepe the Ephesians in admiration and wondering at this my­sterie. For, why should it not be wonderfull, that contra­rie things are made of contrarie things? For, by death, life was recouered: by weaknesse, power was obteined: by shame, glorie was gotten: to be short, by death and the cursse, life and saluation was giuen to them that were dead and damned. And héereof it commeth, that the Angels of Heauen are said, [...], euen to stoope downe, 1. Pet. 1. 12. as it were, and attentiuelie to behold and listen, what the Apostles doe preach. Howbeit, this is not so to be taken, as though the Angels profited by the preaching of the Church: but because in the [Page 112] Church assembled and gathered out of Iewes and Gen­tiles, they behold, as in a glasse, this wisedome of God, and are asconnished (as it were) at this straunge specta­cle, that the Lord Christ vouchsafed the wicked & wret­ched world so great glorie, that all beléeuers should be blessed, and liue with him euerlastinglie.

Sixtlie, when it is added ( According to the eternall purpose, which he wrought in Christ Iesus our Lord,) he calleth vs backe, both to the first cause of our saluati­on: to wit, the eternall purpose of God, whereby he de­créed with himselfe from euerlasting, to saue mankinde: and also to the matter of this saluation: namelie, Iesus Christ. But of these causes we haue spoken largelie inough in the first Chapter.

Verses. 14, 15. 16. 17. 18. &. 19.

THis is the third part of this Chapter, conteining a te­stimonie or witnesse-bearing of Saint Paules praier for the Ephesians, which praier hath thrée circumstaun­ces, the first whereof is concerning God, whom Saint Paule doth call vpon, who is the Father of our Lord Iesus Christ.

The second conteineth a reason why God alone should be called vpon: to wit, because vpon him alone all fatherlie rule & gouernment doth depend, both in hea­uen and also in earth. The word ( Fatherhood) is héere taken for fatherlie rule & gouernment. Now, seing he a­lone is to be called vpon, in whose power the ordering of [Page 117] all things is, it followeth, that the Father of our Lord Iesus Christ alone must be called vpon. But yet, this speach doth not exclude the Sonne and the holie Ghost: because there is one diuine essence or béeing, power, and glorie of the Father, the Sonne, and the holie Ghost.

The third circumstance conteineth a rehearsall of those things, which the Apostle wisheth to the Ephesians: to wit, that in the partaking and possessing of heauenlie things, they might be verie rich and plentifull. But the Apostle doth first make his rehearsall, and afterwards in the end compriseth all things in generall.

But because in this point of doctrine, there is much to be marked, I will laie it downe in partes, to the end, that euerie thing maie the plainlier be considered, and the more easilie 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, Psal. 51. 1. 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, [Page 118] 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, 1. Iohn. 5. 4 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 The meaning of this place is before set dovvne. 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: [Page 119] 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: Psal. 145. 9 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 [Page 120] 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.

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 [Page 121] will performe all things whatsoeuer he hath promised. This ( Power) of God should first of all establish our hope touching Gods promises, then it should be sette against the Diuell, death, and hell: yea, against the subtile rea­sons of the flesh, whereby the faith of weaklings is of­tentimes shaken. Besides these, it should stirre vs vp to the feare of God: for God by his ( Power) can punish the stubburne, and make them stoope. Lastlie, it maie bée laide in their waie, which erroniouslie and blasphemous­lie robbe God of his glorie, and giue the same to Saintes and Idols.

The second is a mention making of Gods liberalitie, who bestoweth vpon vs farre greater benefites, than ei­ther we can craue or conceiue. This ought not onelie to pricke vs vnto thanksgiuing: but to kindle in vs a grea­ter and a feruenter faith.

The third, from whence the desire and delight in vs to praie doth procéed and come: namelie from hence, be­cause the ( Power) of God is forceable in vs: which ( Pow­er) doubtlesse, is not of flesh, or bloud, but of the spirit of God, and of faith.

The fourth is a pointing out (as it were) of the place, where true glorie maie be giuen to God, which is the Church of the Saintes, or congregation of the faith­full. For the Church is a certaine Theatre in the world, whereon God will haue his glorie shewed and séene, according to that saieng of Dauid: Laus eius in Ecclesia Sanctorum, Psal. 149. 1 His praise bee in the congregation of Saints.

The fift is a declaring of the meane or waie, where­by glorie ought to be giuen unto God, ( By Christ Iesus,) saith the Apostle. For none can giue praise and glorie to God, vnlesse they be in Christ by faith. Therefore saith Saint Ambrose, Per Christum, &c. Through Christ we must giue God thanks, because God giueth vs all things through Christ.

[Page 122] The sixt is the continuance and long lasting of the praise and glorie which is to be giuen to God. ( Through out all generations, saith the Apostle, for euer, Amen.) This euerlasting praise and glorie of God, putteth vs in minde of two things. The first is, that we which are the members of Christ, should perpetuallie and for euer praise and glorifie God in Christ, after the example of Dauid, Psal. 119. 164. who saith thus: Septies in die, &c. Seuen times a daie I haue song praises vnto thee, bicause of the iudge­ments of thy righteousnesse. The second is, that we should knowe, that the Church of God shall perpetuallie and for euer remaine, and neuer haue end. For, if glorie and praise must be giuen to God ( For euer), & that can­not be done else-where, saue in the Church, it followeth that the Church shall neuer be put downe, or come to an end. Then séeing it is so, it shall be preserued and maintained héere in this world, till the daie of iudgement: and also after the resurrec­tion of all flesh it shall continue in all eternitie and euerla­stingnesse, praising and glorifieng God for euer.

Verses. 1. 2. &. 3.

THe proposition standeth vpon exhortation or persuasion. For the Apostle exhorteth and persuadeth the Ephesians, to the lea­ding of a life worthie of the Gospel. In this proposition there are manie things to be marked. First, the Apostle maketh mention of his imprisonment, & that not onelie to declare his affection towards the Ephesians: who, although hée was cast into prison for the Gospels sake, yet he did not ceasse to exhort them to things seruing for their saluati­on: but also that he might grow in countenance & credit among them, for whose sake he feared not to aduenture the vttermost dangers. In this place therefore let the mi­nisters of the Gospell be admonished, of the lot & crosse, that is common to them all, which they are compelled to beare, through the tyrannie of this vnthankfull world: & by the example of S. Paule, let them learne to be constant, least through accustomed vnthankfulnesse they renounce their profession, & leaue the standing wherein God hath [Page 125] placed them. [...] to suffer for the professi­on of [...]; but rather an exceeding glorie. For to [...] the greatest daungers of all, with a willing mind, for the gospell sake, is a certeine seale (as it were) of their doctrine.

Secondlie, when the Apostle saith, ( I praie you that you walke worthie of the vocation wherevnto ye are called,) he compriseth in a summe, what beséemeth Chri­stians, which are called to the partaking of heauenlie grace. Now, in this place that generall vocation or cal­ling of all Christians is to be vnderstood, whereby we are called from darknesse, to light: from sinne, to righte­ousnesse: from cursse, to blessing: from death, to life: from damnation, to iustification and saluation: from hell, to heauen: to be short, from the kingdome of the Diuell, which is full of all kinde of miseries, to the glo­rious kingdome of Christ. This wonderfull chaunging of our condition, ought worthilie to stirre vs vp to thank­fulnesse. For, if in the world, he that dischargeth his of­fice notablie, and is aduaunced into higher place of pro­motion, thinketh it a filthie thing, to staine his degrée of honour with some fowle fault: and on the other side, who soeuer outreacheth the rest, in vertue & noble déeds, brin­geth the more beautie and renowme to his place: what shall we saie of them, which haue obteined this dig­nitie, to be called and counted not onelie Holie Prophets, Kings, or Spirituall Priests: but also The children of God. This necessitie therefore of chaunging the condi­tion of our former state, being badde, into a better, is di­ligentlie to be considered, that it might stirre vs vp to lead a life worthie of so great and excellent a calling, in all sobernesse, righteousnesse, and holinesse. For we are called (as Saint Paule saith elsewhere) Not vnto filthi­nesse, 1. Cor. 1. 2. but vnto sanctification and holinesse. 2. Cor. 7. 1. Héereto serueth that place also of the Apostle to Titus: 1. Thes. 4. 7 Apparu­it gratia, Tit. 2. 11. 12. 13. 14. &c. The grace of God, that bringeth saluation [Page 126] 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 [Page 127] 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, [Page 128] 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, Pro. 13. 10 Onelie by pride doth man make contention. Matt. 11. 29. 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.

[Page 129] 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: 1. Co. 12. 12 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 [Page 130] 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 [Page 131] 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.

Verses. 9. &. 10.

THese words must be read in a Parenthesis. For, out of the testimonie of the Psalmist alreadie cited, the Apostle gathereth two things, by the figure of Digressi­on. The one is of Christs abasing: the other of his glo­rifieng. For, in that ( He ascended) he signifieth that ( His descending), that is to saie, his abasing went before, which came to passe, by taking vpon him mans nature, by his passion, and by his death. This argument or rea­son of the Apostle were altogether weake, if hée had not vnderstood and knowne, that the word which was in the beginning, and euerlasting, abased himselfe, in taking vp­on him the shape of a seruaunt, wherein hée was also mad? obedient euen to the death of the crosse. Againe, in that he ( Ascended), Saint Paule gathereth the glorifi­eng of Christ, and his power, whereby hee now ful­filleth all things, which make for the perfect estate of his Church.

Moreouer, they which out of this place doe conclude, that Christ descended and went downe into hell, and to the place of the damned, build (God wot) vpon a verie weake foundation. For, the Apostle heere doth not make a comparison of one part of the earth to an other: but compareth the whole earth with heauen, as if he should saie: The eternall word vouchsafed to come downe from his heauenlie glorie, vnto vs miserable men, which liue and are conuersant héere in earth, that he might be made man, and become an oblation for mankinde.

[Page 135] Furthermore, because the Lord is heere said, ( To haue ascended farre aboue all heauens,) there are some which gather thervpon, that the bodie of Christ is [...], not limitable. For (as they saie) aboue the heauens there is no place. But as for this subtile shift, let vs leaue it to Sophisters and Questionists: and let vs constantlie kéepe and sticke to the Articles of our beliefe, wherin we confesse, that Christ was verie man, & ceaseth not yet so to be: wherefore it is true, that he hath a verie bodie, li­mitable: and a verie soule, limitable likewise, where­with he shall come at the latter daie to iudge the quicke & the dead. For, he ascended not to chaunge the nature of his manhood, into the nature of his Godhead: but, as the Apostle saith ( I'o fill all things), and that by the maiestie and power of his godhead, wherewith he will be present with vs, euen to the ende of the world, according to his promise.

Héereof the Catholike Church of Christ beareth wit­nesse with vs. Saint Augustine saith, Sed quoniam, &c. But bicause that is true, Mat. 28. 20. which hee speaketh: Beholde, I am with you euen to the end of the world, he is both gone from vs, and he is heere among vs, and he is come againe vnto vs, and he hath not lefte or forsaken vs. For he carried his bodie with him into heauen, he toke not awaie his maiestie out of the world. Touching this, read more in the Historie of Christ, which we haue written vpon the first Chapter of Saint Iohn.

Furthermore, this place of Saint Paule serueth vn­to this end, euen that we, by the example of Christ, should be abased and humbled, and one serue an others néede through loue, looking for the communion and partaking of Christs glorie: we (I saie) which héere on earth, after Christs example, succour and make one of an other, and edifie them with diuerse and sundrie duties and seruices in the bodie of Christ.

Verses. 11. 12. 13.

THis is a rehearsall of the giftes, wherewith Christ chieflie beautifieth his Church: and it is a significati­on also of the end whie these gifts are giuen, and where­to they are ordeined. The gifts are these, ( Apostles, Pro­phets, Euangelists, Pastours, and Teachers.) Although the last ende of these be all one: to wit, ( The edification of the bodie of Christ:) yet their offices and charge is diuerse, as in the descriptions of them shall be decla­red.

The ( Apostles) were the verie next men immediatlie chosen of Christ, appointed and ordeined to teach & preach the Gospell, and that not in some certaine place, but eue­rie where throughout the whole world, according to this commaundement of Christ, Mark. 16. 15. Ite in vniuersum, &c. Go ye ouer all the world, & preach the Gospell to euerie crea­ture, &c. Such were those twelue, which are also peculi­arlie called by the names of ( Apostles.) To these was S. Paule also afterwards ioined, Mat. 10. 2 3. 4. who was chieflie appointed an ( Apostle) for the Gentiles, that he might carrie the name of Christ among them. But, bicause this order and degrée of men was made, that by them God might haue [Page 137] his Churches gathered together and established through­out the whole compasse of the world: therefore ceassed they (the Apostles I meane) when the Churches were thus by them set in order and edified.

Of ( Prophets) we maie make two orders, whereof the one was in the olde Testament, the other in the new. The ( Prophets) of the olde Testament were they, which béeing taught by speciall reuelation from Hea­uen, euen of God himselfe, prophesied of things to come: which when they came to passe, warranted the hea­rers of their wordes, that their propheticall doctrine was not voide of truth. The euents therefore, and fal­lings out of their prophesies, and the successes of the same, were certaine seales of that heauenlie doctrine which they deliuered to the Church. The ( Prophets) in the new Testament, were men indued with singu­lar wisedome, whose charge and office it was, not one­lie to expounde the Scriptures, but also to gouerne and keepe in order the Churches, which the Apostles had assembled and edified: and that one while in one place, an other while in an other place, euen as it plea­sed the Apostles. This order therefore was likewise temporall, and had but his time.

The ( Euangelists) were companie-kéepers with the Apostles. For the Apostles ioined the ( Euangelistes) with them, for the easing of their labours. And although these also preached the Gospell, as the Apostles did: yet notwithstanding, they were of a lower degrée than the Prophets. Such were Titus, Syluanus, Apollo, Marcus, Lucas, and Timothie, whom Saint Paule exhorteth to doe the woorke of an ( Euangelist: 2. Tim. 4. 5) which worke appeareth to haue bene inioined to the A­postles, in bestowing their trauell in preaching the Gos­pell of Christ euerie where. The ( Euangelists) there­fore were not sent next & immediatlie of Christ, as the Apostles were. They had not the ouer sight and rule of [Page 138] the Churches, now these, now those, which the Apostles had planted, as the Prophets did: but they were the A­postles companions onelie, whose helpe and seruice they vsed, in the discharging of their office. And although that the name of an ( Euangelist) signifieth generallie, anie Preacher of the Gospell, whom ye will: yet notwith­standing, it is héere taken for one certaine charge and office, as we haue alreadie shewed. Sometimes also those foure, which wrote the historie of our Lorde Ie­sus Christ, commonlie called the Gospelles, are named ( Euangelistes), of whome two were likewise Apo­stles: to wit, Saint Matthew, and Saint Iohn: and two were companie-kéepers with the Apostles: namelie, S. Marke, and Saint Luke.

Those were ( Pastours), whom at this daie we call the Rectors or Ministers of Parishes, (some, after the olde fashion, Parish Priests.) These were appointed and set ouer certaine Churches, that by preaching or ma­king of Sermons, by ministring the Sacraments, and by a kinde of holie discipline and order, they should rule and gouerne them. These are not for a time, but for euer, euen to the daie of iudgement: their office is so néedfull in the Church.

They are ( Teachers,) whom the Church in olde time called by the name of Catechisers: whose office was to set downe a forme and order of doctrine, and to deliuer certaine foundations and grounds of doctrine, which the Pastours afterwards should tie themselues vnto, and di­ligentlie folowe. Such are they which at this daie teach and instruct youth in schooles the principles and rules of Christian religion. These haue an eie to this: to wit, that true expounding, and right order in teaching, be kept in the Church.

But although in the Apostles time, the ceremonie of promotion & preferment was not receiued, which at this daie is in vse: yet notwithstanding, thus much we must [Page 139] knowe, that the godlie gouernors of Churches & schooles, ordeined degrées of promotions vpon good and profitable aduisement: both that the arrogant and hautie hearted, should not vsurpe and challenge vnto themselues the ti­tle of honour and worship, without the iudgement of the Church: and also, that by open witnesse they might be warranted fit for that place & office, and growe in coun­tenance and estimation. Neither is this against the dignitie of the Or Churches holie go­uerne­ment. ecclesiasticall Hierarchie: which the holie Ghost commendeth vnto vs. For, when the holie Ghost commendeth vnto the Ephesians an order and comelinesse to be kept, he leaueth vnto himselfe, the authoritie to establish and make rites and ceremonies, which doe tend vnto the kéeping of order and comeli­nesse.

There is no cause therefore, that we should care for the speaches of proud praters, (Diuels in déed,) which haue these degrées in contempt: so that they, on whome these degrées are bestowed, remember who they be that so despise them, and also bethinke them, that their places of preferment, are not signes or tokens of an arrogant ouerlooking and ouerruling of others: but rather open witnesses of their office and charge, which they owe vnto the Church: and to the performance where­of they are bounde, as it were, by sacred and solemne oth.

But the aduersaries peraduenture laie this in our waie. The Church of Christ should not be acquainted with pompe, she should not be skilfull in such things: let her haue the triall and examining of faith and holi­nesse: let her haue praiers, and the laieng on of handes. I aunswere, that it is not a thing vnworthie for Chri­stians, to bestowe vpon godlie and learned men, testimonies of their learning and honestie: that the Church should knowe, to whom shée might safelie com­mit, and boldlie put in trust, the gouernement and charge [Page 140] of doctrine. And although such manner of promotions haue bene a long time abused, that makes no matter: so that wée reserue and keepe in Churches and Schooles, such things as are profitable and necessarie: all drosse and dregges béeing cleansed quite awaie.

Againe, Math. 23. 8. they trip vs in our talke, saieng, That the Lord did forbidde anie to be called Rabbi, and Maisters vpon earth, bicause there is but one Maister. I aun­swere, Mat. 23. 9 that the same Lorde saith, wée must call none Father vpon earth: and yet he in his lawe giueth vs com­mandement to honour our Fathers. Exod. 20. 12. Wherefore this is to bée vnderstoode, Mark. 7. 10. not of the name, but of some other thing which was forbidden. Besides this, the cirum­stance of the place is sufficient disproofe against them, which sheweth what this forbidding meaneth. For this followeth, Mat. 23. 11. 12. Qui maximus, &c. Hee that is grea­test amongest you, shall bee your Minister, Againe, Hee that exalteth himselfe, Luke. 14. 11. shall bee brought lowe.

The Lordes will therefore was not by his forbid­ding, to take awaie the name of Father, Maister, or Teacher: but all arrogant confidence, and selfe-liking in vs. Hée will not that wée sooth and smooth our selues, if wée séeme to excell others in some kinde of giftes. Hée will not that we proudlie preferre and thinke bet­ter of our selues than of others: but that hée rather, which is the greatest, should shewe himselfe a minister vnto all. He will not that we shoulde deuise and set abroch a new and straunge doctrine, but that we shoulde faithfullie followe our onelie Maister Iesus Christ, in matters of saluation.

Now, in that they laie load at vs with the saieng of S. Iames, Iam. 3. 1. Ne sitis multi magistri, &c. My bretheren, be not manie Maisters, knowing that we shall receiue the greater condemnation: that is soone aunswered. For Saint Iames to that his forbidding, addeth a reason, saieng: In multis, &c. For in manie things we sinne [Page 141] all. So that the meaning of this inhibition or forbidding, is this: I would that ye should not be sharpe controllers of other mens manners.

Now let vs come backe to the exposition of our text, where the Apostle setteth downe the end of those giftes, wherewith Christ hath and doth beautifie his Church. ( For the gathering together of the Saints for the worke of the ministerie, and for the edification of the bodie of Christ.) To this ende belongeth all Christs bestow­ing and giuing out of his gifts. This ( Gathering toge­ther of the Saints,) is called [...] in Gréeke, and signifieth properlie, a restoring or repairing of a thing decaied: as when the members of the bodie, as the bones, or such like, are loose, out of order, or beside their right place: but afterwards set in againe, fastened, and made sound and whole, that all and euerie part of the bodie, maie be in good making and liking.

Héerehence Saint Paule, who compareth the Church to the bodie, applieth the word to the state of the Church well ordered and gouerned. The diuersitie of gifts ther­fore, wherewith Christ beautifieth his Church, belongeth to the well ordering and gouerning of the Church. For to this thing, as it were to the proper end, these gifts are appointed. This followeth, ( For the worke of the mi­nisterie,) that we might knowe, what instrument Gods will is to vse, ( For the gathering together of his Saints:) to wit, ( The ministerie of the word.) Afterwards the Apostle expoundeth this ( Gathering together of the Saints,) and calleth it, ( The edification of the bodie of Christ,) concerning which we haue said sufficient in the second Chapter.

Now followeth an amplification or enlargement, ta­ken from the circumstance of the time, and the manner of ( the edification of Christs bodie, Till we all meete together in the vnitie of faith, and knowledge of the sonne of God:) that is to saie, Till we all are made one [Page 140] [...] [Page 141] [...] [Page 142] in faith and in the knowledge of Christ. In that he saith, ( Till we all meete together,) it is to good purpose. For he signifieth, that it is not one daies worke for all of vs to be made full and perfect in Christ: but that it must be our dailie labour, till at length we come to that vnitie of Christs bodie, the cause of which ( Vnitie) is faith. This ( Knowledge) is not a knowledge onelie of the minde concerning Christ, but also a confidence of the heart. For, it is not enough to knowe that Christ is God, man, one person in Trinitie, King, Prophet, and Priest: vnlesse with stedfast confidence and boldnesse we build vpon him.

Héere the degrées of ( Vnitie) must be marked, the first whereof is, the ( Knowledge) of Christ: from whence ( Faith) springeth. By this ( Faith) we are in­graffed into Christ, and made as it were of his bodie. [...]eing therefore ingraffed into him, & made of his bodie, it is our part, like members of one & the selfe same bo­die, to haue care & regard one of anothers health and good case, through loue: this (I saie) is our dutie, who are ioined together one with another among our selues, by the spirit of Christ. Out of these things therefore is to be gathered, that the ( Vnitie) of the Church consist­eth not in traditions of men, nor in ceremonies, but in the consent of true doctrine and faith, from whence the loue of one another doth spring.

Moreouer, when it is said, ( Vnto a perfect man, & vnto the measure of the age of the fulnesse of Christ,) the Apostle expresseth, by a notable & trimme Metaphore, the increase & growing of the Saints. For, as there are diuerse degrées of age: as, infancie, childhood, middleage, oldage, dotage, &c. so must Christians growe by litle and litle, in the faith & knowledge of Christ. They must not kéepe still at the nethermost steppe, and staie there: but they must goe vp higher and higher, till they come to perfectnesse: which notwithstanding they shall not ob­teine [Page 143] at full, before they, hauing put off the olde man, shalbe glorified both in soule and bodie, with a blessed life.

These words therefore of the Apostle must not be referred to the bodie, which is but an idle lumpe: but to the light of the minde, and the affection of the heart: to wit, that we should knowe Christ trulie, and leane vp­on him with a liuelie faith, that we should not be waue­ring, like children, who by reason of their young yeares haue not a settled iudgement: but like men growne to full age, whose iudgement being steddie, they constantlie mainteine the truth.

For, whatsoeuer is héere spoken of the bodie, and of the ( Measure of age,) it is to be applied vnto the spirit, and the increase of the same. For, as the Lord himselfe grewe in bodie, till such time as he became ( A perfect man,) and had the iust measure of his full age: euen so we must growe in faith, and the knowledge of Christ, till we are come to perfectnesse. This to be the true and naturall meaning of Saint Paules wordes, that which followeth is witnesse. For the Apostle is not in hand héere with our bodies, wherewith we shall rise a­gaine: as some verie vnaduisedlie doe gather in this place. For that maketh neuer a whit for the drift of this present discourse.

Verses. 17. 18. &. 19.

THe Apostle, vpon a generall sentence or clause, fra­meth particular exhortations. First, his admonition is to all, teaching vs from what kinde of manners wée should absteine: to wit, from the maners of the Gentiles: which he confirmeth from contrarie causes: and first, from the beginnings of actions or causes. The beginnings of actions in the vnholie & heathenish Gentiles, he ma­keth to be of thrée sorts: to wit, The vanitie of their mind, the darknesse or blindnes of their vnderstanding, & the hardnesse of their heart. The ( Minde) is that, which the [Page 150] Philosophers call [...], to wit, when a man by the light of reason, discerneth, perceiueth, and iudgeth of things honest and dishonest: but the Apostle auouch­eth that this ( Minde) was vaine ( Cogitation or vnder­standing), which in Gréeke is called [...], is that naturall abilitie, whereby we deuise, determine, remem­ber, reason, and gather somewhat by and out of those things, which our minde quietlie séeth and perceiueth, without debating or reasoning: but the Apostle saith, that this vnderstanding was darkened or blinded: wher­by it came to passe, that the Gentiles béeing ignorant of God, became estraunged ( From the life of God.) Now ( The life of God) in this place is that, wherby God liueth within, in the heart, and vpon the which, all abi­litie and desire to doe anie good, dependeth.

Vnder the word ( Heart) the Apostle compriseth all the lusts and appetites, attributing ( Hardnesse) vnto them: whereof it commeth, that men are not touched with anie sparkle of the feare of God, but rather runne headlong whether so euer their lewd lustes, & filthie affections car­rie or driue them. These are the beginnings and cau­ses of morall actions, or behauiours (touching religion) in the Gentiles, which as yet are not turned vnto God.

But that these things maie somewhat the more plain­lie bée perceiued, we will inlarge and lighten the same by examples. The ( Minde) of man séeth that there is a God, and iudgeth that he is to be worshipped: which iudgement, although it be true, yet notwithstanding it is héere accused of vanitie by the Apostle: and good reason whie: euen because it vanisheth to nothing, and by the corruption and naughtinesse of nature is choked and strangled, before the matter commeth to action & practise.

For, when the ( Vnderstanding) reasoneth out of this beginning, principle, or ground, & yet straieth from the true God, & from the right waie of worshipping him, the ( Minde) in deed séeth that there is both a God, and that [Page 151] he also is to be worshipped, but the ( Vnderstanding) in the Babylonians reasoneth that Bel, in the Aegyptians that Apis, & so in other nations other idols are to be wor­shipped: & that one while by oblations of men, an other while by other rites and ceremonies, the méere deuises of men. And this is that which Saint Paule speaketh of, saieng, Rom. 1. 23 that The Gentiles turned the truth of God into a lie, and worshipped and serued the creature, forsaking the Creator.

Furthermore, the Apostle addeth the fit fruites of such causes: namelie, ( Ignorance of God, estraunging from the life of God, and hardnesse of heart,) which is, sens­lesse blockishnesse, or numnesse, not suffering them to féele the greatnesse and gréeuousnesse of their sinnes, but to growe past all remorse of conscience or repentance: so that they ceasse vtterlie, and altogether leaue off to bée sorrie for their sinnes. A certaine inclination to all ( Wan­tonnesse,) followeth this senslesse duinesse, or blockish­nesse: yea rather, a certaine vnbrideled desire to sinne, which the Apostle tearmeth heere by the name of ( Wan­tonnesse.) This gréedie lust bursteth out into all kinde of villanies and abhominable misbehauiours, which are héere noted vnder the word ( Vncleanesse,) all which are increased & made more by ( Greedinesse,) the vtter aduer­sarie to contentation or temperance: vntill it throwe a man downe headlong into the bottomlesse gulfe of dam­nation. For, [...] is an vnmeasurable lust or de­sire, which hauing neuer inough, is alwais séeking to haue more. In this place is first to be marked, what a wretch­ed creature man is, without the grace of regeneration, or new birth, after the fall of our first parents: to wit ( Vaine of mind, blind of vnderstanding, & hard in hart:) wherby we may easilie perceiue, what manner of frée will that is, which the Sophisters & Schoolmen haue in such count, & so highlie praise, euen in such as are not regenerate or new borne. If therefore (according to the doctrine of S. Paule) [Page 152] our intents, our procéedings, and our verie dooings are faultie and sinfull: what sounde thing is remai­ning? Tell mée that. And although the Apostle doth not take from man his naturall abilities: yet not­withstanding, hée proueth that they were corrupt, after his fall.

Moreouer, we haue héere to marke, that Saint Paule speaketh not of actions naturall, or ciuill, which are ruled & gouerned by the mouing and gesture of the bodie. For in these remaineth some libertie, in such as are not yet regenerate or borne a new: but he speaketh onelie of the actions which concerne Gods worship and seruice: of which actions there are thrée causes. The first is, the word, which instructeth the minde, and frameth the iudg­ment. The second is, the holie Ghost, which is effectuall in the word, to the inlightening of the minde, and the in­clination or bending of the will. The third is, the will of man resting in the worde, and giuing place to the ho­lie Ghost, of whom it is both instructed and moued.

Verses. 22. 23. &. 24.

THe Apostle declareth, in a short rehearsall, but yet full and pithie, what it is, to haue learned Christ trulie, what truth is in Iesus, and what manner of life the life of a Christian ought to bée. Of this rehearsall there are thrée partes: to wit, ( To put off the olde man, to be renewed in the spirit, and to put on the new man.

The first part therefore, is the putting off of the olde man. The ( Olde man) signifieth, not the substance, but the qualitie: namelie, vice and corruption, & all custome of sinning, according to the conuersation of old. This cu­stome of sinning, S. Paule would haue all Christians to put off, that the rule and gouernement of the spirit might be effectuall and full: of which thing he sheweth the cause ( Which is corrupt through the concupiscences of errour,) that is to saie, whome deceiuable lustes do cor­rupt, whiles they drawe men into corruption and de­struction.

Whosoeuer therefore desireth to escape destruction and vtter vndooing, let him put off the (Olde man). Now the (Olde man) is then said to be put off, when the bo­die of sinne is weakened and brought vnder, that wée should serue sinne no more. For so the Apostle expoun­deth his owne words, saieng, Hoc scientes, &c. Knowing this, Rom. 6. 6. that our old man is crucified with him, that the bo­die of sin might be destroied, that henceforth we should not serue sinne. In this speach of Saint Paule, the word (Crucified) must be considered. For by that is signi­fied [Page 155] the efficacie and working of Christs crosse, and this death in vs, to the crucifieng and mortifieng of the (Olde man.) Rom. 6. 12 13. To this serueth the exhortation of the Apostle, Neigitur, &c. Let not sinne therefore reigne in your mor­tall bodie, that ye should obeie it in the lustes thereof: neither giue you your members as weapons of vnrighte­ousnesse vnto sinne: but giue your selues vnto God, as they that are aliue from the dead, and giue your mem­bers as weapons of righteousnesse vnto God. Mat. 10. 38. This agre­eth also with the saieng of our Sauiour, Si quis vult, &c. If anie man will come after me, Mat. 16. 24 let him denie himselfe, and take vp his crosse dailie, and let him followe me. Mark. 8. 34.

The second part of the rule héere set downe is, ( To be rehewed in the spirit of our minde,) Luk. 9. 23. that is to saie, Luk. 14. 27 to haue our minde made so bright and cléere with new light, that the vanitie of our minde, and the blindnesse of our vnderstanding béeing chased awaie, our inwarde man maie taste, sauour, desire, discerne, perceiue, vnderstand, thinke vpon, and reason of those things which are of the spirit. 1. Cor. 2. 14. For, seeing The carnall or naturall man, perceiueth not those things that are of Gods spirit, it is behooue­full that such a renewing of the spirit bée wrought in vs, as thereby we maie be able to submit and bring vnder our selues to the rule of the spirit.

The third part of the rule is ( To put on the new man, which after God is created in righteousnesse and true holinesse.) Of this part there are thrée members. The first is, to put on the new man by forsaking sinne, and a renewed spirit. The second, the qualitie of the new man: to wit, that he is ( Created after God:) that is to saie, after Gods image or likenesse. The third conteineth the things wherin that newnes or likenes of God consisteth: name­lie, ( Righteousnesse and true holinesse,) with the former whereof we serue men, according to the tenour of the second table: and with the latter wée worshippe God purelie and sincerelie. The worde ( True) standeth [Page 156] for a title due vnto holinesse: (after the manner of the Hebrew phrase,) whereby is meant, that not a fai­ned or counterfaite ( Righteousnesse), not an out­ward ( Holinesse) onelie, but a perfect ( Righteousnesse) and an ( Holinesse) of hart, agréeing with the rule of Gods will, is required. This place of Saint Paule is diligent­lie to be marked: not onelie, bicause it conteineth brief­lie, and in a verie trimme definition, the partes of a Chri­stian life: but also, bicause it setteth foorth a cléere and euident definition of ( Gods image) in man. For, heere­hence we haue to vnderstand, that ( The image of God) is a conformitie or agréeablenesse of man with God ( In righteousnesse and true holinesse). Héerevpon it came, that our ancients or elders defined Christianitie to be an imitation or following of the diuine nature.

Verses. 26. 27.

HE exhorteth vs, that we should not be ( Angrie.) But because it happeneth oftentimes, that euen the godlie are moued, when things fall out amisse, and through the weaknesse of their owne nature: it commeth to passe, that they can not be altogether frée from ( Anger.) Wherefore, the first thing that he doth, what is it? Euen to set a stint, and to bound in our ( Anger.) Secondlie, he giueth vs counsell and aduise. Thirdlie, he addeth a rea­son of his counsell. The stint of our ( Anger) is, that we should not sinne in being ( Angrie:) which is done, so of­ten as we be ( Angrie) either through our owne default, or the default of others. But there is a kinde of praise­worthie ( Anger,) which is kindeled either against our owne sinnes, to repent and be sorie for them: or against the sinnes of others, to correct and punish them: and this onelie ( Anger) hath an eie to Gods glorie, and kéepeth a certeine stint.

But, because it falleth out so, that we can not bridle [Page 158] our ( Anger,) but through our owne follie it will drawe to it some other sin: the Apostle giueth vs counsell, ( That we should not let the sunne goe downe vpon our an­ger or wrath:) that is to saie, that we should not let the sinne of ( Anger) rest long in vs: but as it riseth with the sunne, so to let it fall with the sunne. This selfe same meaning hath Pythagoras his posie, Mea­ning ther by, that our anger must be no more perceiued than the print of a pots foot vvhen the imbers are raked abroad. Ollae vestigium cinere turbato, The print of a pots foote, when the as­shes be stirred. For if anger continue anie long time, it commeth to passe, that the Diuell will enter into that angrie mans heart, wholie to possesse it: so that by li­tle and litle he shall be swallowed vp at length in the gulfe of destruction. And this is the sense of that which the Apostle addeth, ( Neither giue place to the Diuell.) This place is diligentlie to be considered, which beareth witnesse, that the Diuell hath entraunce and roome made him to dwell in the heart of man, ( By anger and wrath.) Séeing it is so, fie vpon it: and if we loue our selues, let vs flie from ( Anger and wrath,) as from the nette and snare of Sathan.

Verses. 29. 30.

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, [Page 160] 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.

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 [Page 161] 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? Luke. 6. 36 Héereto serueth the commandement of Christ, Estote misericordes, sicut & Pater vester coe­lestis misericors est: Be ye mercifull, as your heauenlie [Page 162] 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.

Verses. 1. 2.

THe example of God set downe in the end of the fourth Chapter in speciall, I applie in generall: to wit, that in all our actions and doings: yea, in the whole course of our life, we should be ( Follow­ers of God as deere children.) This ( Following) consisteth in true holinesse, wherby the spi­rit is kept pure and perfect, and the soule and bodie with out complaint: that is to saie, it is framed to the rule of Gods will, declared in his Lawe. Hereto serueth the sai­eng of the Apostle, 1. Thess. 5. 23. Ipse Deus pacis, &c. The verie God of peace sanctifie you throughout, that your whole spi­rit, and soule, and bodie, maie be kept blamelesse, vnto the comming of our Lord Iesus Christ.

This is the ( Following) which God requireth, when he saith, Leu. 11. 44. Sancti estote, &c. Be ye holie, because I the [Page 165] Lord am holie, Leuit. 19. 2 and haue separated you from other peo­ple, Leuet. 20. 7. 8. that ye should be holie. After the same manner also Christ setteth before vs the example of his Father to bée followed, 1. Pet. 1. 16. saieng, Estote vos perfecti, &c. Be yee perfect, euen as your Father which is in heauen is perfect. Mat. 5. 48 The Lord in this place requireth not an equall perfectnesse, but a like perfectnesse, according to the measure which is in vs, till we are come to true perfectnesse in déed, which is signified by this word ( Following.)

This place is diligentlie to be marked. For it teach­eth, that whosoeuer will be in the number of Gods chil­dren, they must followe the example of their heauenlie Father, in all holinesse and purenesse. They that neg­lect this, and doe it not, wrongfullie take vnto themselues the name of children, seeing they are rather bastards, than lawfullie begotten. Héerevnto he addeth the example of the Sonne, whereby hée exhorteth vs to loue one an o­ther.

And that this present example might haue the more weight, he sheweth brieflie from the effect, how the loue of the Sonne of God is towards vs: to wit, ( Bicause hee hath giuen himselfe to be an offering & a sacrifice vnto God for vs:) that is to saie, a slaine sacrifice, whereby satisfaction was made to God for our sinnes, ( Hauing a sweet smelling sauour,) that is, with which onelie sacri­fice God was delighted and well pleased. Now there is to be marked in this place a double figure. First, [...]. For the Apostle in this place (after the ex­ample of Moses) putteth vpon God the person of a man, that he might frame himselfe to our capacitie & know­ledge. Gen. 8. 21. For thus speaketh Moses, Oderatus est odorem suauitatis, The Lord smelt a sauour of sweetnesse. Se­condlie, Metalepsis, a figure in great vse with the Hebri­cians. For, by the swéete smelling sauour is vnderstoode, a sacrifice acceptable & pleasing vnto God. The Author of the Epistle to the Hebrewes, vsing a proper speach, [Page 166] whereby he expounding the phrase of Moses, saith: Tali­bus hostijs, Heb. 13. 16 &c. With such sacrifices [...], God is onelie delighted or well pleased.

This Argument of Christs loue towards vs, contei­neth in it thrée things. The first is, that the death of Christ is the onelie price of our redemption. The second, that God performed all these things, vnderserued on our part, of his méere goodnesse and loue. The third, that the think­ing vpon this excéeding great loue of Christ, ought right­well to put vs in minde of louing one an other. Where­fore, if we will be partakers of Christ, let vs endeuour our selues to loue one an other: speciallie, séeing he him­selfe said thus, In hoc cognoscent homines, &c. By [...] shall all men knowe that ye are my disciples, Iohn. 13. 35 if ye haue loue one to an other, as I haue loued you.

Verses. 6. &. 7.

IN these words the Apostle vseth the figure Prolep­sis, which in English maie be called a Presumption, whereby he catcheth their obiection & excuse by the head, which diminish and lessen the sinnes aboue rehearsed, saieng, that they are but escapes and defaults following mans frailtie & weaknesse: and that God is not so cruell a tyrant, that for such offenses he will quite cast men a­waie: [Page 170] Moreouer, that there were diuerse: yea, euen of the most holie Fathers, in all ages and times, which fell in the like: againe, that grace so aboundeth, as it swal­loweth vp the sinnes of the whole world: and finallie, that it is inough, if a man be brought to the repentaunce of his sinnes committed, when he is going out of this world, and giuing vp the ghost.

With these and such like reasons, manie doe misera­blie deserue themselues, vntill they tumble downe head­long into euerlasting destruction. But yet our Apostle doth admonish the godlie in this place, that they suffer not themselues to be deceiued, insnared, and tangled with ( Vaine words), whereby as with a hooke Sathan draw­eth them into hell. There is no poison more dangerous, than are those excuses & delaies, which kéepe, embolden, & harden vs in our sinnes. For, whosoeuer listeneth vnto such ( Vaine words,) & is in liking with them, saie what ye will, he is vtterlie voide of the feare of God. For, this is proper to the feare of God, (as the sonne of Syrach saith,) euen to driue out and chase awaie sinne.

I saie therefore, that we must flee from the spéeches of such heathenish & vnholie men, not as from the swéete and entising songs of Syrens, but as from the deadlie stings and wounds of Sathan. For, these men turne the iudgement of God, and the rebuking of sinnes, into toies and merriments. Let vs rather be moued with the exam­ples of the whole world, which for such sinnes sake, felt the heauie wrath of God, that is to saie, the vengeance of God falling vpon ( The children of disobedience:) that is to saie, vpon stubburne and wilfull men.

The floud is a witnesse héereof, the burning vp of So­dom maketh it a cléere case, verie manie ouerthrows, and horrible changes of diuerse kingdomes, Commonwelths, and honourable houses auouch it for a truth. And that it is no lie, the torments of the wicked, wherwith God will punish their stifneckednesse and neglect of dutie, shall bée [Page 171] a sufficent triall. Let vs therfore obeie the holie spirit, ex­horting & commanding vs ( That we should not be com­panions with them:) & let vs earnestlie & in time fall to repentance of our former life, least the Lord in his furie most iustlie cast vs off, and giue vs ouer into a reprobate minde, till we growe past grace & be vtterlie void of anie féeling of sorowe for our sinnes. Let not the multitude of misliuing sinners moue vs, let not lawlesnes be a cloke to couer our shame, let not scaping scot frée, when we haue done amisse, deceiue vs. The punishment is not forgiuen or forgotten, though for a time it be forborne and driuen off. Let vs not therefore set light by Gods gentlenesse, and long suffering, dailie calling vs to amendement.

Verses. 10. 11.

THe Apostle declareth, what it is ( To walke as chil­dren of light,) and he draweth the endeuours or stu­dies of the children of light, as it were to thrée heads. For his will is first, that we should search out and ap­proue whatsoeuer is acceptable vnto God: that is to saie, whatsoeuer is commanded and set downe in his word. For, as the word of God alone instructeth and teacheth vs, what pleaseth him, and what displeaseth him: so this word alone ought to be the rule of life vnto the godlie.

Secondlie, the Apostle requireth vs ( Not to haue anie fellowship with the vnfruitfull) that is to saie, vn­profitable & hurtfull ( works of darknesse:) to wit, which procéed from the ignorance of the Gospell, & of Christ, and which haue in them as their cause, concupiscence in­gendered: such are the heathenish and horrible sinnes, wherewith they that are ignoraunt of the Gospell, de­file and staine themselues▪ Now, we are said then to haue fellowship with heinous and great disordered sinnes, both when we either make proofe anie manner of waie, one or other, that they please vs, or when we ouerslip them with silence, and that most of all, if our calling otherwise séeme to charge vs, that we ought openlie to professe our selues displeased with them.

Thirdlie, that we should rebuke the workes of dark­nesse, and that as well by our holie and honest life, as al­so [Page 174] by liuelie voice, springing from a certeine zeale of the glorie of God: and thus must we chieflie doe, if it stand with the order of our vocation and calling. But, if we maie not doe it in words: yet notwithstanding, wée must shewe one waie or other, that these sinnes and offenses like vs not in anie case, but altogether irke and loath vs.

This place is to be marked. For the Apostle doeth not comprise in a short Aphorisme, the duties of the chil­dren of light: to wit, of Christians onelie: but also dis­proueth and throweth vnder foote the vanitie of them, that giue a gesse, (as the blinde man shootes his bolt,) that they doe their duties to the vttermost, if they sinne not themselues in their owne person, being neuer a whit carefull for others. Moreouer, the Apostle teacheth in this place, that they also are out of the waie, and twang vpon a wrong string, who though they liue in blind Po­perie, thinke notwithstanding that it is enough to ab­horre vngodlinesse, and defie papisticall superstition in minde and thought, supposing that to be present at the abhominable, Because that in beeing buisie therea­bouts, they pil­fer and steale frō God, part of his ho­nour and seruice. théeuish, and heathenish deuotions of Pa­pists, for outward peace and quietnesse sake, is nothing hurtfull. For they, which either by their presence séeme to allowe these trumperies, although in minde they mislike them much: yet notwithstanding, they put the halter of wicked fellowshippe about their owne neckes.

And what doe they? They vnderstand not, that it makes no matter, whether they doe it of blinde super­stition, or of craftie and close dissimulation: seeing that by either euill, as well this, [...] that, men make a mocke of Gods holie religion, and by their example, partlie con­firme and embolden the ignoraunce of the blunter sort in more obstinate stubbornesse: and partlie inféeble and shake the doubtfull and wauering consciences of weak­lings. 2. Reg. 5. 18. As for Naaman the Gouernour of Syria, hée [Page 175] 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.

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.

[Page 176] 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 [Page 177] 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, Esai. 60. 1 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: Esai. 9. 2. 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.

[Page 178] THat which the Apostle spake metaphoricallie before, vnder the names of light and darknesse, now hee ex­presseth in proper and familiar speach. ( Take heede therefore, saith he, that ye walke circumspectlie, not as fooles:) that is to saie, ignoraunt of Christ and of the Gospell: ( But as wise:) that is to saie, taught the trueth of God, and knowing the will of God. He addeth a rea­son of his exhortation drawne from the circumstance of the time: ( Redeeming the time, saith he, sor the daies are euill.) Now, what ( Redeeming the time) doth meane, we shall soone vnderstand by laieng the contraries together. To let the time passe, by hauing some vaine matter in hand: and, To redéeme the time, are contra­ries. As that therefore, is the tricke of a negligent and loose fellowe: so is this the point of a thriftie and wise man, who doth not onelie, not abuse time, but also redée­meth the same, with a thousand honest recreations.

The Metaphore is borrowed of merchants or occu­piers, who are verie buisie about their mart, and make more accompt of some small gaine, than they doe of all fond delights▪ and then chiefelie, when the times bée troublesome, and the daies daungerous: as when hun­ger, or scarsitie increaseth, or when they haue to deale with craftie yonkers, or when their ware is dead, and séemeth to lie vpon their hands at hap hazard, or other­wise to hang vpon doubtfull fortune. For then mer­chants and occupiers buisilie bestirre them, and doe all things circumspectlie, watching (I warrant you) for op­portunitie in their affaires.

Séeing therfore we are said to redéeme the time, when wée prouide against the losse of such things as we loue in this world: let vs (for shame) take the true opportuni­tie, and fit time of saluation, offered vnto vs by the Gos­pell. For that shalbe the price of our redemption, if wée renounce all entisements and impediments, which maie withdrawe and kéepe vs backe from the kingdome of [Page 179] Christ: and by all manner of meanes waite and watch with broad waking eies for the occasion, or due time of repairing our saluation. And why? Euen because the daies are euill.

He saith that ( The daies are euill,) not in respect of the spaces of houres, and course of the sunne: but in consideration of the corrupt manners of the world. For the figure Metony [...]a is heere vnderstood, whereby time is taken for the thing done in time. By these words he bringeth in that which he set downe before in other words, and saith: ( Wherefore be ye not vnwise, but vnderstand what the will of the Lord is:) as if the Apostle should saie, Forsomuch as so great daungers doe incompasse the godlie round about on all sides, it is behouefull, that ye take diligent heede of the malicious­nesse, and corrupt manners of the world, least ye suffer your selues through foolishnesse to be withdrawne from the right waie: but ye must rather regard this, that the will of God be alwaies before your eies, and in your minde, which ought to be the continuall rule of your race, throughout your whole life, and in all your dooings. The Apostle declareth by an An­tithesis, or opposition, whome hée calleth ( Vnwise.) For hee setteth flatte against them, ( Such as vnder­stand what the will of God is.) They therefore, by proofe of this place, shalbe ( Vnwise,) which liue care­lesselie, litle thinking vpon framing and ordering their life according to the will of God.

Furthermore, this place of Saint Paule is worthie to bée alwaies in our sight. For it giueth vs warning, that wée should not suffer our selues to bée throwne headlong into all sorts of sinnes, af­ter the example of the multitude: from which sinnes, wée must altogether and vtterlie abstaine, if wee will bée godlie indeede: and wee must endeuour our selues to doe the will of God, albeit we renounce and [Page 180] forsake euerie thing that pleaseth the flesh. Héere let each one of vs eramine and proue himselfe, taking héede therewithall, that we cast not at our tailes too sawcilie and scornfullie, this wholsome exhortation of the holie Ghost, making much of the alluring pleasures of the flesh, and other things, which are of force to turne our hearts from the desire of true godlinesse.

Verses. 18. 19. & 20.

THe Apostle (for example sake,) ioineth vnto his ge­nerall exhortation, certeine specialties: and he com­mendeth vnto vs in the first place spirituall reioicing, persuading vs from fleshlie reioicing or carnall glad­nesse. For, as spirituall reioicing as a certeine spirituall wisedome: so fleshlie or carnall reioicing, which is dron­kennesse, is a kinde of foolishnesse. As therefore he gi­ueth vs counsell to leaue this: so his aduse is, to take the other: the argument, which he vseth in this case, is drawne from the effect of either of both, and that by [...], demonstration. For, there is a reason framed orderlie against either of both, as in manie like things before hath bene done. ( Be not dronke with wine) saith the Apostle: that is to saie, Take not occasion by ouer drinking your selues, to be merie & reioice. Why so? [Page 181] Bicause therein consisteth sottishnesse: that is to saie, all kinde of wantonnesse, lewdnesse, filthinesse, and in­temperance. For, dronkennesse causeth a man to runne headlong into all manner of misdemeanour, & to commit much mischiefe, according to these verses, not so olde as true: Quid non ebrietas, &c.

Cicero in his second booke De finibus, declareth who they bée, that are called sots, his words are these: Noli mihi, &c. Tell not me, as ye are wont, of such sots as spue at the table, and are faine to be carried awaie from ban­kets, and hauing surfetted, goe againe afterwards, and cramme themselues full like Capons. This therefore doth not onelie offend God most gréeuouslie, and put out the light of the holie spirit in our heart: but also estran­geth and bestraughteth the mind, discloseth secrets, kind­leth lust, weakeneth the bodie, breedeth verie manie disea­ses of minde and bodie: of which thing the whole world almost is a witnesse.

Against this the Apostle setteth ( The fulnesse of the spirit,) that is to saie, ioie in the holie spirit, whereby we burst out into godlie speaches, concerning God and hea­uenlie things, into ( Psalmes, hymnes, spirituall songs, & thanksgiuings,) vnto almightie God our bountifull Fa­ther, who giueth all things abundantlie to his children, for his sonnes sake Iesus Christ our Lord. For, there­fore he ioineth ( God) and ( Father) together in this place, not that they are two, but one God: whose great power doubtlesse, is signified by the name of ( God:) and his good will noted, vnder the true name of ( Father.)

Moreouer, the difference betwéene ( Psalmes, hymnes, and songs,) is this. They are ( Psalmes,) in singing where­of [Page 182] Musicians vse some manner of instrument, besides the tongue (Hymnes) consist in praises, sounded either with the tongue alone, or some other waie. ( Songs) are vtte­red with the voice, and belong not onelie to praises▪ but also to oth [...]r things, as prophesies, doctrines, erhortations, &c. Now, Saint Paules meaning is, to haue all theie (Spi­ri [...]uall) that is to saie, not idle, foolish, and wanton: but tending wholie to edification. For this word ( Spirituall,) put to, ought to be referred vnto the argument and end. As for the words of S. Paule which followe, they are not at squa [...]e with these things, ( Speaking vnto your selues:) againe, ( Singing and making melodie in your hearts:) For the phrase of Scripture, ( Speaking to your selues,) is as much as, betweene or among your selues: & ( Sing­ing in your hearts,) as much as, from your heartes. The Apostle cannot awaie with wanton songs, and vaine pi­pings, twangings, whistlings, and such like, wherewith the conscience is neuer a whit edified: but the con­science by them is rather troubled, godlie prai­ers hindered, deuotions slackened, and the heate of ser­uing God quenched. The songs which he requireth are such onelie, as proceeding from a pure and cleane heart, bring spirituall gladnesse and reioising to godlie Christi­ans.

This place of the Apostle therefore doth teach, in what things the reioisings of the godlie doe consist: to wit, in speaking one to an other of God, and heauenlie mat­ters, and in godlie songs, whereby our hearts are stirred vp to greater faith and confidence.

Furthermore, although dronkennesse is to bée defi­ed, and fled from, as a most noisome plague or pestilence: yet notwithstanding, honest and sober meetings of Chri­stians, to make merrie and banket together, are not to be condemned. For, these maie bée certeine prouoke­ments of godlinesse, and also of mutuall loue: and there­fore the godlie shall not vtterlie forsweare and forsake [Page 183] such kindes of feasting: prouided alwaies, that intem­peraunce and dronkennesse bée kept out a doore. But of this matter looke further in my A booke so intitu­led. Pastour.

Verses. 22. 23. &. 24.

THE Apostle laid before vs a generall doctrine of sub­mission one to an other: now he taketh examples from domesticall or housholde estate, and sheweth in or­der the mutuall dueties of wiues and husbandes, of chil­dren and parents, of seruants and Maisters: and he han­dleth in the first place, the duties of wiues towards their husbands. He confirmeth his proposition by compari­son, and sheweth the manner of subiection or submis­sion.

The proposition standeth vpon comparison, in this sort: Gen. 3. 16. ( Wiues submit your selues vnto your husbands, as vnto the Lord.) This lawe of obedience is laid vpon the woman, because she suffered hir selfe to be deceiued of the serpent. And although in the first state of man, the [Page 185] wife was made subiect to the husband: yet notwith­standing, that subiection differed from the other, which was afterwards laid vpon the woman. For the first sub­iection was, as it were frée and not hard a whit: but the second subiection brought with it a heauie yoke, which kept hir vnder, and this was the punishment of hir sinne. But this yoke is made pleasant, rather than gréeuous, to godlie women, when they looke vpon the Lords will, for whose sake they owe subiection to their husbands.

The Apostle addeth a reason to his proposition, which reason riseth from the ordinance of God, and from that which is profitable. ( Because the husband is the wiues head,) saith Saint Paule: that is to saie, not onelie the higher, as the head in the bodie: but also, as the head gi­ueth power & ablenesse to the bodie, whereby the health of the bodie is mainteined: so the husband ought to haue a regard to the welfare of his wife. That this was the meaning of S. Paule, by this word ( Head,) the compari­son following doth declare. ( As Christ is the head of the Church, and the same is the sauiour of his bodie.) Now, Christ is the ( Head) of the Church, both because he alone is chiefe gouernour thereof, and also bicause that whatso­soeuer good thing the Church hath, it procéedeth from Christ hir ( Head:) as we haue declared in the second Chapter.

Now followeth the manner of subiection. ( Therefore as the Church is in subiection to Christ, euen so let the wiues be to their husbands, in euerie thing.) This ( Sub­iection) therfore ought to be frée, voluntarie, willing, rea­die, chéerefull, pleasant, dutifull, chast, honest, godlie, and so foorth. And although Christ and the husband, are not e­quall in authoritie: yet notwithstanding, husbands haue rule ouer their ( Wiues), after the example of Christ, and represent a certaine image of the Lorde Christ in his Church.

[Page 186] The first is, that wiues which are disobedient and stubburne against their husbandes, are so farre from béeing obedient vnto Christ, that they intangle and winde themselues in Sathans nettes and snares.

The second is, that wiues maie receiue great pro­fit by godlie obedience and subiection: euen as the bo­die, which cleaueth vnto the head, borroweth and taketh from thence all his liuelinesse and abi­litie.

The third is, that wiues must be content with their owne husbands, whom they must endeuour, to the vtter­most of their might, to please, with all godlie dutie, and honest seruice.

The fourth is, that the subiection of wiues, is not onelie to be allowed, for domesticall or housholde pro­fits sake: but also bicause it is a seruice pleasing God, when it issueth and commeth from true faith and loue.

The fift is, that the errour of the olde heretikes is héere ouerthrowne, who estéemed and tooke marriage for a prophane and vnholie thing, and after a sort vnwor­thie for Christians. But the holie Ghost in this place is of a farre contrarie minde, who compareth honest marriage, to the coupling of Christ and his Church. Heere let vs note well that saieng in the Epistle to the Hebrewes, Heb. 13. 4. a saieng deseruing due memorie: Honora­bile inter omnes, &c, Marriage is honourable among all, and the bed vndefiled: but whooremongers and adul­terers, God will iudge.

Verse. 25.

[Page 187] THis is the second example or specialtie of the generaltie alreadie past, and conteineth thrée thinges: to wit, the precept, the cause, or the reason, and the manner of loue. The precept is, ( Husbandes, loue your wiues.) The cause or reason is, ( Euen as Christ loued the Church.) The manner is ex­pressed by example, ( And gaue himselfe for it.) Héerehence doth appeare the greatnesse of Christes loue. If therefore husbandes will rule ouer their wiues, after the example of Christ: let them then learne and knowe, that they are warned by his ex­ample, to declare their loue by their déedes, if occasi­on so require: euen as Christ did, whiles he sought and bought the life and saluation of his Church, with his owne death.

Verses. 26. &. 27.

THE Apostle hauing taken occasion by the example of Christ, louing his Church, and giuing him­selfe for it, maketh a fitte enteraunce into the commen­dation of the grace of Christ towardes his Church, ac­cording to the order of such benefites, as Christ of his méere grace, bestowed vpon his Church. For, first of all, hee loued the Church. Secondlie, [Page 188] for that loues sake he gaue himselfe for hir. Thirdlie, he sanctified his Church: that is to saie, he seuereth and ta­keth hir apart to himselfe, and maketh hir holie vnto God, through the forgiuenesse of finnes, and the spirit of regeneration, or new birth. Fourthlie, the Apostle addeth the manner how Christ sanctified his Church, saieng: ( Cleansing it by the washing of water throgh the word.) Fiftlie, the end of the sanctification of the Church is set downe: to wit, That the Church might be faire & beau­tifull, without spot or wrinkle, deckt and garnished with holinesse and vnblameablenesse.

But the fourth and the fift degrée, doe néede a larger exposition. For, they conteine diuerse and manifold doc­trines. When the Apostle therefore saith, ( Cleansing it by the washing of water through the word, ) he most liuelie setteth foorth the force of the sacrament of Bap­tisme. For, if we shall as it were vnfolde and laie open these wordes, we shall sée fiue thinges in Baptisme méete and worthie of marking. The first is, Christ clean­sing vs. 1. Ioh. 3. 8 For, to Christ alone this honour doth agrée and belong, Who appeared to this end, that he might destroie the works of the diuell, and take awaie sinne. Héereto serueth the saieng of S. Iohn: Sanguis Iesu, &c. The bloud of Iesus Christ the sonne of God, Heb. 9. 14. cleanseth vs from all sinne. 1. Pet. 1. 18 19. The second is, ( The washing of water,) which is the outward signe of grace, 1. Ioh. 1. 7. and the seale of our inward cleansing. Reuel. 1. 5. The third is, the truth answering vn­to the signe, which is to be considered: this is a secret cleansing of our soules, and an inward washing awaie of our sinnes. The fourth is, ( The word) that the force and vertue of Baptisme maie be vnderstoode by the worde of promise. The fift is, the analogie or proportion of the signe to the truth: which analogie or proportion is dili­gentlie to be considered in euerie sacrament. The signe is, The washing of water: the analogie or proportion is, As water cleanseth the bodie without: so the bloude of [Page 189] Christ washeth awaie the filth of sinne from the soule within. This analogie or proportion the Apostle signifi­eth vnto vs, under this word ( Cleansing.)

These things throughlie considered, and rightlie weighed: it is easie to knowe, in what accompt the sa­craments of the Church ought to be. For, they are signes, seales, & tokens, whereby God offereth his grace: and giueth euidence, that he will indéed perfourme that, which the outward things themselues do represent. For, the truth of the thing vnséene, is alwaies ioined with the sacraments séene: and so is the giuing it selfe, which is throughlie done by the secret working of the holie ghost. Not that the holie Ghost standeth in neede of anie out­ward helpe, but there is consideration had of our weaknesse.

Out of these things it is easie to gather, that a sa­crament is rightlie defined in the new Testament, to bée a signe séene and fealt, ordeined euen of Christ himselfe, to seale the word of grace and promise, which is to be re­ceiued by faith. And although the wicked are neither washed with Baptisme, nor nourished by the Lords sup­per: yet notwithstanding, the sacraments kéepe their force and vertue, in respect of God: because howsoeuer the vnthankfull will none of it, Gods grace is offered vnto them neuerthelesse.

Furthermore, the description of the Church, which followeth, doth not belong to outward shewe and fashi­on, but to the inward cleannesse of the heart. This is rightlie to be vnderstood, because of them which denie that there is a Church, where anie such are assembled, as beare about with them, anie manner of spot, blemish, or staine whatsoeuer. To the boulstering vp of which errour of theirs, they wrest this place of Saint Paule: If (saie they) the Church haue no spot, and no wrinkle: if the Church be holie and without blame: Ephes. 5. 26. 27. then shall not this assemblie, where so manie misliuers are met [Page 190] together be the Church.

This errour is disprooued, by the order of praieng, which the Lord left vs for a paterne. For we are bid­den to praie thus, Mat. 6. 12. Remitte nobis debita, &c. Forgiue vs our trespasses. And in the Psalme it is said, Pro ini­quitate, &c. Psal. 32. 5. 6. For the remission of sinnes, euerie holie & godlie one shall praie vnto thee. If therefore all the ho­lie ones, (commonlie called Saints,) haue néede to praie dailie for the remission of sinnes, they shall not then be altogether frée from euerie spotte. And Saint Iohn saith, 1. Iohn. 1. 8. 9. Si dixerimus, &c. If that we saie we haue no sinne, we deceiue our selues, and truth is not in vs. If we acknowledge our sinnes, he is faithfull and iust, to forgiue vs our sinnes, and to cleanse vs from all vn­righteousnesse.

The Apostle doth not therefore meane, that the Church is alreadie cleansed, and void of all blemishes or freckles: but rather, that she groweth vp dailie, and con­tinuallie profiteth, directing her course wholie thither, whither she will neuer be able to come, whiles this world lasteth. For, so long as the Church abideth in this world, she is stained and spotted two waies. For, first of all, there is no member of hers so pure and perfect, but is attainted with diuers sinnes and vices. All the faithfull therefore, Rom. 7. 16. 17. 18. 19 20. 21. 22. &c. for the time of their tarrieng heere, haue alwaies some vncleannesse, which remaineth in their flesh, as plainlie is proued, by the experience of the Saints, or holie ones.

Furthermore, Hypocrites and fowle offenders, who with their filthinesse infect the whole Congregation, are alwaies mingled with the good and godlie in the Church: as Saint Paule manifestlie teacheth, writing to the Co­rinthians. For, he adorneth and beautifieth the Corin­thians, with the title of the Church: howbeit, there were among them manie high-minded, manie defiled with things offered vp vnto idols, some that had ill [Page 191] names for committing incest: verie manie vsed the Lords holie supper vnreuerentlie, not a few which called the rising againe of the dead in doubt: as euidentlie appea­reth in the Epistles. The Lord also himselfe ouerthrow­eth this, by the parable of the darnell.

Whereto then serueth that statelie and loftie speach of the Apostle, calling the Church of Christ his spouse, ( Not hauing spotte or wrinkle, holie, and without blame?) I aunswere: the Church is to bée considered af­ter two sorts: to wit, in her selfe, and in Christ. As the Church is considered in her selfe, she hath manie spottes doubtlesse, wherewith shée is blemished: which notwithstanding are not imputed and laide to her charge, whiles the spirit hath the vpper hand in her. But as shée is considered in Christ, shée is not one­lie without spotte, but also excéeding gorgeouslie gar­nished: to wit, with the righteousnesse of Christ, which shée hath obteined by frée gift. Saint Au­gustine maketh a difference betwéene the state of the Church in this life, and in the life to come. In this life present, the Church hath her spots. In the life to come she shall be without all spot, pure, holie, and without blame in verie deede.

This place of the Apostle teacheth, comforteth, and disprooueth. It teacheth, to what ende wée are washed with holie Baptisme: namelie, that wée should endeuour our selues to bée pure and cleane. It comforteth them which grone vnder the burden of their sinnes, and lament that they are ouerladen with them. For the time will come, when their full cleansing shall bee. To this perteineth the com­plaint of the Apostle, and his comfort by and by following: Rom. 7. 24. 25. Infoelix homo, quis me eripiet ex hoc corpore morits, &c. O wretched man that I am: who shall deliuer mee from the bodie of this death? I thanke God through Iesus Christ our Lord.

[Page 192] It disproueth them, which brag and boast of Baptisme, and in the meane time lead an vncleane life, flatlie with­standing the analogie or proportion of Baptisme, which putteth vs in minde of continuall repentaunce.

Héere maie that be alledged, which Siant Paule alledged against the Iewes of his time, Circumcisio quidem prodest, Rom. 2. 25 &c. Circumcision verelie is profitable, if thou doe the Lawe: but if thou be a transgressour of the Lawe, thy circumcision is made vncircumcision. Euen after the same manner we maie procéede against them, which are Christians onelie in name: saieng, Baptismus quidem prodest, &c. Baptisme verelie is profitable, if thou do the lawe of Baptisme, that is to say, if thou kéepe the couenant of Baptisme: but if thou be a transgressour thereof, thy Baptisme doth thée no good.

Verses. 28. 29. 30. 31.

THe Apostle defendeth and proueth that we must loue our wiues, and setteth downe in the first place, two ariomes, principles, or grounds, which are the proposi­tions of two syllogismes. Afterwards he addeth other two arguments: the first whereof is fetcht from the ex­ample of Christ, the second from the ordinance of God. These latter arguments are added, to confirme the for­mer. The first syllogisme is this, being made vpon the first principle: ( He that loueth his wife, loueth his owne selfe:) But euerie husband loueth his owne selfe: Er­go, he ought to loue his wife. The second syllogisme ri­seth out of the second principle, in this wise: ( No man euer yet hated his owne flesh, but nourisheth and cher­risheth it:) but the wife is the flesh of her owne hus­band: Ergo, the husband ought not to hate his wife, but rather to nourish and cherrish her. To this he ioineth an argument drawne from example: ( Because she is flesh of his flesh, & bone of his bones.) This he proueth and defendeth by authoritie out of Genesis, saieng: ( For this cause shall a man leaue his father and his mother, Gen. 2. 24 and shall cleaue to his wife, and they shall bee two in one [Page 194] flesh. As if he should saie. A man were better forsake his father and his mother, though he be bound vnto them by the lawes of nature: than to leaue his wife, with whom he is one flesh, so long as the substaunce of ma­trimonie remaineth safe and sound. For if adulterie creepe in betwéene, the guiltie partie is cut off from that vnitie or onenesse of the flesh, which the Lord requireth in honest matrimonie. Now, the husband and the wife are said to be ( One flesh,) not in substaunce, but in af­fection and loue. For, the husband shall loue his wife and cherrish her, euen as his owne flesh: the wife in like case shall loue her husband as her owne flesh. The hus­band and the wife therefore are one, out of which vnion or onenesse, Matth. 19. 3. 4. 5. 6. &c. Christ maketh his aunswere to the question concerning diuorcements.

Verses. 1. 2. &. 3.

THis is a reason of the exhortation set downe be­fore: and it standeth vpon thrée pointes: namelie, vpon that which is honest, vpon the cause commanding, and vpon that which is profitable. It is honest and right to giue thanks for good turnes: to our parents special­lie, which begot and brought vs vp. The cause com­manding, is the lawe of God, which chargeth chil­dren to honour their parents. It is profitable so to doe. Whie? Bicause of the happie successe, good lucke, and long life, which followeth therevpon.

But héere certeine questions are to be canuassed and sifted out, the first whereof is this: Doth it not often­times fall out, that godlie and vertuous children die be­fore their time, and too too soone? How then shall this pro­mise of long life vpon earth be sure, steddie, and vndoubted, to trust vnto? Doe not vngodlie and vngra­tious children liue a long time, and sée manie daies? I aunswere.

[Page 203] This must first of all bée considered, that what earth­lie benefite, or temporall gifte so euer, our most louing and heauenlie Father doth promise vs, the same is to bée receiued vpon this condition: to wit, so farre foorth as it turneth vs to good, and serueth for the saluation of our soule. Wherefore it commeth to passe, and that not seldome, that how much more God loueth his childe, so much the sooner he taketh him out of this life: according to that saieng, Ablatus est iustus, &c. The iust and righteous man is taken awaie before his time, least wic­kednesse should chaunge his disposition, and malicious­nesse marre his manners.

Now, because it happeneth sometimes, that wicked and vngratious children liue long: the cause thereof is the long suffering and gentlenesse of God, calling them to repentance, which if they set at naught, they laie vp for themselues, treasure against the daie of wrath, that they maie euen then be tormented with euerlasting paines for their stifnecked stubbornenesse.

Whie doth the Apostle call this commaundement, ( The first with promise,) béeing in déede the fourth in place and order: séeing also the first commaundement hath a promise ioined with it, euen the promise of Gods fauour and mercie? I aunswere: Wée must marke, that in the lawe of God, promise is of two sortes: the one generall, the other speciall or particular. That is a generall promise, which the first commandement hath hanging vpon it, which is in déede a promise of a vni­uersall or whole obedience to the lawe of God: that is to saie, it doth not properlie belong to the first com­maundement, but vnto all the commaundements, or to the vniuersall and whole obedience of the lawe. The spe­ciall or particular promise is that, which particularlie and seuerallie by it selfe is tied to some one commandement: as, long life is promised in the fourth commandement, to be the reward of obedience towards our parents,

[Page 204] Furthermore, the demand touching the necessitie of the end of euerie ones life, appointed by destinie, is aun­swered out of this place. For these words of the Apostle do manifestlie disproue & ouerthrowe them, which saie, that the terme of life cannot be shortened by sinne & of­fense: nor yet prolonged by dutie & obedience. Which if it should be true, the holie Ghost would not in anie wise promise happie successe, and long life vnto them, which honour their parents: and it were flat against all rea­son, if this obedience should doe no good at all, either for the prosperous falling out of things, or for the lengthe­ning of life.

Against this false imagination therefore of the Sto­ikes, which doth not onelie hurt and rauish manners, but alse quite putteth out and destroieth all exercises of god­linesse, most sure and stedfast testimonies must be pro­uided, and learned: of which testimonies there are thrée kindes speciallie, which ouerthrowe this necessitie of the terme or end of our life, which destinie hath made certeine, vndoubted, and vnmoueable, as saie the Sto­ikes. the Testimonies are these, promises of obedi­ence, threatenings for stubbornenesse, and examples of both.

Testimonies of promises, because they are manie, these few shall serue the turne. It is thus said in Exodus & Deuteronomie, Honora patrem tuum, & matrem tu­am, Exod. 20. 12. &c. Honour thy father, and thy mother, that thy daies maie be prolonged vpon the land, Deut. 5. 16 which the Lord giueth thee. Prou. 9. 11 Againe, in the Prouerbs: Per me multipli­cabuntur, &c. Prou. 10. 2. 27. Thy daies shall be multiplied by me, and the yeares of thy life shall be augmented. Againe, Iusti­cia liberabit, &c. Righteousnesse deliuereth from death. And againe, Timor Domini, &c. The feare of the Lord increaseth the daies.

Of these promises there are manie examples. Deut. 9. 13 14. When God threatned that he would destroie the stifnecked peo­ple, [Page 205] Moses intreateth for them, and according to promise, the penitent were spared. The destruction & ouerthrowe of the Niniuites was pronounced euen by Gods owne mouth, Ionas. 3. 2. 4. 10. to fall vpon them the fourtith daie after Ionas be­gan to preach: but yet according to promise, the peni­tent were spared. 2. Sam. 14. 17. 18. 21. 25. Dauid maketh his praier vnto God, and reared vp an altar, that the pestilence might cease: and he obteined his asking. [...]saie. 38. 3. 5. As for Ezechias, what should I speake of him? His repentance got him fiftéene yeares longer life.

There are verie manie testimonies of threatenings for stubbornesse, stiffeneckednesse, and disobedience, such as these: Pro. 20. 20 Qui maledicit, &c. He that curseth his father or his mother, his light shall be put out in obscure pla­ces, or in the middest of darknesse. Pro. 10. 27 Againe, Anni im­piorum, &c. The yeares of the wicked shalbe dimini­shed. Psa. 54. 23 Againe in the Psalme, Viri sanguinum, &c. The bloudie and deceiptfull men, shall not liue halfe their daies. In the 20. Chapter of Leuiticus, the Lord threa­teneth a rooting out of wicked offenders from among their people, which rooting out, can be nothing else, but a shortening and cutting off of their life, for the fowle of­fenses which they committed.

Of these testimonies, there are manie examples. Her the sonne of Iuda, Gen. 38. 7. 9 10. because he was wicked in the sight of the Lord, it is said that the Lord slew him. Againe, O­nan spilling his séede vpon the ground, least he should raise vp issue vnto his brother, was also slaine of the Lord. Iosua. 7. 1 25. 26. Achan, for the spoile of the excommunicate thing, was commaunded euen by Gods owne mouth, to bée sto­ned to death. These promises, and threatenings, with their examples, doe plainlie enough disproue and ouer­throwe the opinion of the Stoikes, touching the end and ternie of life, guided by destinie.

With these reasons accordeth the saieng of Iob: Iob. 7. 1. which they wrest to the stablishing of their opinion. Iob. 14. 5 For [Page 206] Iob speaketh vnder condition, wherevpon it is manifest, nothing can be proued. And although one or other stand in it stoutlie, that by the words of Iob there is a certeine end of life limitted, set and appointed: let him or them knowe, that the saieng of Iob, concerning the ende of life limitted, set, & appointed, is not to be referred vnto causes of destinie, but to the obedience and disobedience of Gods commaundement.

Heerevnto also serueth the demaund touching the va­nitie of Natiuitie-casters, and Fortune-tellers: that is to saie, of them, which by birthstarres: that is, by starres which arise at euerie ones comming into the world, tell folkes fortunes, their good lucke, and their ill lucke. And although it is to be graunted, that all earthlie things, and Al things vnder the moone are so called inferiour bodies, haue a kinde of affinitie or kinred (as it were) with the course of the starres, and so come by their disposition and qualitie: yet notwithstanding, the knowledge and certeintie of euerie mans disposition and manners, their health and sicknesse, what shall chaunce vnto them, and what they shall doe or suffer in their life: besides all that, when, where, and after what sort they shall die: cannot bée concluded there­vpon.

These are in a manner, the things which our Chalde­ans, Aegyptians, or Astrologers professe themselues skil­full & cunning to tell, before they come to passe. For, as we denie not vnto that most noble Art, which they name naturall Astrologie, the knowledge of Natures order, and the mouings of heauenlie bodies: euen so we vtter­lie mislike their superstition, who professing indiciall A­strologie, (for with this great and glorious title they decke and garnish their superstition,) doe measure and gesse euerie mans fortune by the houre of his birth. For, to speake of euerie mans manners, and of their health or sicknesse, strength or weaknesse, dispositions and com­plexions, I saie and auouch it, that there can no cer­teintie [Page 207] bée concluded by the starres.

And although there be some consent & accord of the stars with these inferiour bodies, wherby the properties & estates, which peculiarlie belong to bodies, are framed: and sometimes also perteine to affections in men, which for the most part consist in complexions: yet notwith­standing, the Natiuitie-casters, and Fortune-tellers, doe farre ouershoote the marke, when they giue iudge­ment according to the time of birth. For, whiles they confesse, that recourse must be made from the time of bearing, to the time of begetting: what doe they else, but bewraie their owne vanitie? For, it is not possible, that Natiuitie-casters and Fortune-tellers should heare and knowe for certeintie, the verie time of conception or begetting.

For, seeing that the time of birth, is not onelie often­times sooner than it should be: but also (and that not sel­dome) put off and delaied the longer, through the weak­nesse of the woman with child, or which lies in labour: how is it possible (I beséech you) to knowe the verie in­stant of ones begetting? Speciallie, if but in the missing of a verie few minutes of an houre, there is woont to be a verie great inclination and mouing of the heauens and the starres? He therefore that will certeinlie, & vn­doubtedlie tell before hand, by the time of birth, what shall happen héereafter, he had néede, taking his Astra­lobe, and holding it in his hand, to stand by, euen at the time of begetting, when the verie deede is a doo­ing. For, it is no sure trusting of Clockes or Dialls in so weightie a matter.

Furthermore, séeing manie are borne at one and the selfe same instant of time, and yet nothing like in na­ture and manners, what man béeing well in his wits, will beléeue, that the manners of men depend vpon the starres? Besides that, the force of the seede, which brée­deth the childe, is much greater than the force of the [Page 208] starres, as touching the framing of manners. For we see manie expresse the nature and manners of their parents, of whose seede they were begotten. As for the spirituall begetting, whereby the manners of the saints are fra­med, it hath no place héere. For, that begetting depen­deth not vpon the starres, but vpon the will of God.

Now, touching bodilie health, although I iudge that in some part, the starres haue to deale therein: yet not­withstanding, I flatlie denie, that it can be certeinlie told of Natiuitie-casters, and Fortune-tellers: because of the vncerteintie of begetting. Vpon the selfe same foundation are their flim flam tales builded, which pro­fesse that they can tell (as right as a rams horne,) what shall chaunce to euerie man in his life: and this (for­sooth) they will shewe you by the starre, vnder which they were borne. For as the time of begetting is vncerteine, as hath bene alreadie declared: so the causes of chaunces in a mans life, proceed from some other meanes & place. The saieng of the Lord remaineth fast and sure, Hono­ra parentes, Exo. 20. 12 vt benè tibi sit, Honour thy parents, that it maie goe well with thee. Deu. 5. 16. This oracle is as certeine, as what is most certeine, which no decrée of Natiuitie-casters and Fortune-tellers: nor anie birthstarre is able to chaunge or take awaie.

Touching their tittle tattle of the kinde and time of death, it is a tale as vaine as the rest. For this is to bée abidden by, that in one skirmish, and in one houre thrée­score thousand men were slaine, all which (out of doubt) had diuers and sundrie birthstars. It is as true also, that at one instant of time, children haue bene borne, who notwithstanding died at seuerall times.

Out of these I conclude, that their superstition is most vaine, which will haue mens chaunces and for­tunes, subiect to their iudiciall Astrologie. Let them gainsaie what they can, these reasons maie suffice to spie their iugglings, and to auoid their wiles. The birth­starre [Page 209] of a man, it dependeth either vpon the time of his conception or begetting, or else vpon the time of his nati­uitie or birth: but both are vncerteine vnto such, which holding in their hand an Astralobe, stand not by them that are a begetting, and them that are in childbearing. Againe, if the issue of things commonlie called ( Lucke) depend vpon the starres, then shall the destinie of all such as haue one and the selfe same birthstarre, be alike: but euerie one that is well in his wits, will saie that this is starke false.

If good lucke depend vpon the starres, then shall obedi­ence to Godward, depend vpon them too. For this is the proper cause of that. Furthermore, if the kind of death, and all manner of misfortunes depend vpon the starres, then shall sinnes depend vpon them too: which is hor­rible to be spoken. Séeing the case standeth so, I wish the wiser sort to be warned, that as it is méete to sette store by true and naturall Astrologie, which is verie pro­fitable in our life, and a notable and excellent gifte of God: so to take héede and auoid these deceiuers, these Iacke iugglers, and common Couseners, which professe that they can certeinlie tell, by birthstarres, what good lucke, and what ill lucke, shall light vpon a man, or a woman in this life: speciallie, séeing that superstition is meruellous hurtfull to good manners, flat against honest and good lawes, and as it were a disgracing of God: who witnesseth, his owne selfe, that as a prosperous estate, and happie successe of all things, are the rewards of obe­dience: so misfortunes, and all kinde of discommodities and mischiefes are the punishments of sinne.

As for that which some bring in, going about to make the best of these mens madnesse: to wit, that the starres haue not a sure, a stedfast, & an vndoubted working: A­gaine, that starres doe gentlie incline or drawe to, and not roughlie compell: I saie so too, so that this inclina­tion or bending be referred onelie to bodies, and com­plexions [Page 210] of bodies, by their leaue: and not vnto the mindes & willes of men, which haue in them [...], that is, election or choice: which is an abilitie, not bound, but at libertie, whereby the will hauing great choice of things, taketh this and that, according as it is lead: as, to followe vertue, and auoid vice.

But this is little agreeable to the goodlie and gaie promises of our Chaldeans, Aegyptians, or Astrologi­ans, who will haue their Art and cunning so firme, fast, and vnmoueable, as they dare boast, that nothing can be done, but according to the rule and appointment ther­of. For, an inclination is not a necessarie cause of anie thing, speciallie in men, who maie be gouerned by the iudgement of the minde, euen contrarie to inclination, if it be euill. And, to hold my peace a while, there is no­thing more foolish and vnfit, than certeinlie to conceiue the effect and full accomplishment of a thing, vpon a péece of a cause, the same being of the basest order, & least force to bring forth an effect and full accomplishment.

Now, in that the Mathematicians can foreshew the Eclipses, and change of weather: this commeth to passe, because they depend vpon certeine causes, which causes, according to the ordinance of God, do ueuer alter or va­rie. And these: to wit, change of weather dependeth vpon the inclination of starres, which inclination neuer decei­ueth for the most part in things that lacke life. Wherfore as Eclipses stand vpon demonstration: so change of wea­ther standeth vpon coniecture. It is far otherwise in the reasonable abilities of the minde, speciallie in the wils of men, which are indifferenlie inclined vnto contraries, as hath bene alreadie shewed.

Verses. 5. 6. &. 7.

AS the Apostle commended before, vnto children, and fathers of families, duties answerable to their cal­lings: so héere he appointeth seruants their duties to­wards their maisters, according to the flesh. And although such kinde of seruice, as was vsed in Saint Paules time among manie, is seldome séene among vs: yet notwith­standing, this precept of Saint Paule, belongeth to our men and maiden seruants. But the circumstances of this precept, are diligentlie to be considered.

For, first of all, he requireth at seruants hands, ( O­bedience with feare:) that is to saie, an obedience ioined with a carefull reuerence. Secondlie, his will is, that this obedience should procéed from ( Singlenesse of heart:) which kéepeth frowardnesse and hidden hatred out of pos­session. For, S. Paules meaning is, that the heart should not disagrée from outward obedience. Thirdlie, he set­teth downe the cause, and the manner, when he saith, ( As vnto Christ.) For, the Apostle in these words giueth vs this lesson, that seruaunts should haue an eie, in euerie thing, which they are about, to the will and commaunde­ment of God. As therfore seruants owe obedience to their masters, for Gods commandement sake: so they shall take héed, that they do nothing, for their bodilie maisters plea­sure, against the commandement of God. Fourthlie, be­cause [Page 215] seruants are woont, for the most part, to serue to the eie, and not to the minde: therefore doth Saint Paule charge Christian seruants to doe their dueties with dili­gence in the presence of the Lord, Absque [...], that is to saie, without ( Eie-seruice,) and flattering fashion: thinking heerevpon, that the Lord requireth at their hands, a seruice from the heart, with a good minde, and a good will.

Furthermore, this place of the Apostle, doth most plain­lie disproue the errour of the Anabaptists & Libertines, who will haue (forsooth) among Christians a certeine bar­barous & brutish Which signifieth rebellion, libertie, an abolish­ing or vt­ter dis­placing of rule & gouerne­ment, &c Anarchie, that none maie obeie other, but be all alike, chéeke by choule checkmate. For, they de­fine Christian libertie amisse, in saieng: that it is a kind of manumission or setting frée from all maner of seruice or bondage, as well temporall as ecclesiasticall: not know­ing this, that Christian libertie consisteth in the spirit, and not in the flesh.

Againe, this place both teacheth, and also comforteth godlie seruants. It teacheth them verilie, that the state of life, wherein they liue, pleaseth God, if they behaue them­selues according to the rule set downe before them by Saint Paule. It comforteth them also, which are kept vn­der with a seruice somewhat hard and streight, whiles they, learning this lesson of Saint Paule, persuade them­selues, that they are not onelie subiect to the will of God: but also take this for a sure ground, that God counteth that done to himselfe, which is done with singlenesse to their maisters after the flesh. Let no seruant there­fore, neither hée nor shée, shake off their yoke of seruice, vnlesse it maie lawefullie bee brought to passe.

Verses. 10. &. 11.

THE Apostle returneth to a generall exhortation, where (after the doctrine of grace, after exhortations to vertues worthie of the Gospell, & after peculiar duties belonging to certeine seuerall degrées of men,) he calleth vpon all the godlie, vnder the name of the Ephesians, and exhorteth them to be strong in minde: taking vnto them such armour, as maie withstand the snares of the di­uell: a verie mightie enimie doubtlesse, if we shall looke vpon his manifolde assaultes, his subtile vnder­minings, his sundrie waies of laieng in waite, and our owne strength, which is but weaknesse: howbeit, a discomfited enimie, and not able to resist, if we beholde him, in whome resteth our whole power [Page 221] and valiantnesse. For, when we leane vpon him, with a steddie and sure confidence: it commeth to passe, that the Diuell, be he neuer so big, suffereth shipwracke himselfe, though he stirreth vp tempests, and raiseth stormes, to sinke the seruants of God.

In the Apostles words, the manner of exhortation is to be marked. He saith thus, ( Be strong in the Lord, & in the power of his might.) First, there is signified vn­to to vs, by this manner of exhorting, that without the Lord, and without his mightie power, we can preuaile nothing at all, against so terrible and violent an enimie as the Diuell. Secondlie, that we being made members of the Lord, are also made strong by his strength, to resist Sathan and his fierie weapons.

Of this strength we are then made partakers, when we trust to, and staie vpon our Lord Christ, with a liue­lie confidence, when we are made the children of God, and the members of Christ: which is euident by these words of the Apostle, 1. Ioh. 5. Haec est victoria, &c. This is the victorie which ouercommeth the world, euen your faith. Therefore, that strength which maketh vs a­ble to withstand Sathan and the flesh, is not of nature, but of grace. And Christ is that strength, on whom wée laie fast hold by faith. Héereto serueth that saieng of Saint Paule, 1. Tim. 18. 19. Milita honestam militiam, &c. Fight a good fight, hauing faith and a good conscience, which some haue put awaie, & as concerning faith haue made shipwracke.

And although this strength commeth from the Lord: yea, the Lord himselfe is that strength: yet notwith­standing, when the Apostle exhorteth vs to ( Be strong,) and to ( Put on the whole armour of God,) he requireth our trauell and endeuour. It is necessarie therefore, that our will should runne actiuelie therewithall, and not onelie passiuelie. For, as we maie, if we will, cast off faith, and resist the holie spirit: so being conuerted and [Page 222] turned, we can kéepe faith and the holie spirit by grace, and stirre vp the gift of God in vs, 2. Tim. 1. 6. as Saint Paule spea­keth. For, the gift of God is a certeine quicke and liue­lie flame, as it were, in the hearts of beléeuers, which Sathan and the flesh can smoother and choke vp: whiles we lie slugging & snorting in our neasts. Wherefore, S. Paules warning to Timothie is not in waste, where he saith: 2. Tim. 1. 6. Stirre vp the gift of God which is in thee. This gift therefore must not be quenched and put out. To the same purpose also serueth that saieng of the Apostle to the Thessalonians, 1. Thes 5. 19. Quench not the spirit.

It is the part of a Christian man therefore to walke warilie, and carefullie before his God: and euermore to take héede, that he lose not the gifte, which he hath re­ceiued by grace, through his owne slothfulnesse and idle­nesse. To this belong all exercises of goodlinesse, all ex­hortations of godlie Shepheards, and the whole dis­cipline of the Church. For, these are certeine bel­lowes, as it were, which doe quicken and raise vp the flame kindeled in vs from aboue, by Gods good grace.

Moreouer, this place of Saint Paule doeth teach all the godlie, that they are set in a verie hot and heauie skir­mish, where they must fight it out, euerie one in his standing: looking for no truce, because there is none to be graunted. For, our aduersarie is alwaies harnessed, weaponed, and keeping the field. And indéede (as Saint Peter saith) He neuer resteth raunging vp and downe, 1. Pet. 5. 8. roaring (like a Lionesse that hath lost her whelpes,) and seeketh whom he may deuoure. This doth he one while by offering open violence, another while by craftie sai­eng in waite.

For, when he putteth men in the head, to cast from them, as a thing of naught, the doctrine of God: when he bringeth in a traine of most filthie manners, slatte a­gainst the lawe of God: when he filleth all places with [Page 223] offenses, and slaughters: then offereth he open violence, and professeth himselfe the sworne enimie of Christ. But when he disguiseth himselfe into an angel of light, and putteth vpon vices the vizards of vertues: when he gi­ueth superstition a counterfaite face of holinesse: when he dealeth in this wise, then he lieth in waite craf­tilie to catch vs. To them therefore, which are not furnished with the whole armour of GOD, the diuell is more terrible, furious, violent, and preuai­ling.

What shall we gather by this? Séeing the life of a Christian in this world, is a certeine spirituall warfare and that against so mightie an enimie: it is méete vere­lie, that we be like to, and also plaie the part of va­liant hearted souldiers, whom swilling, surfetting, or sléeping make not slouthfull & heauie-headed, béeing to séeke in the time of most néede: but alwaies prouided and prepared at the pinch, readie to fight with their eni­mies, hand to hand: least they should be sette vpon, and ouerrunne at vnwares. Thus if we doe, we néed doubt no daunger. For, when the Apostle addeth these words, ( That ye maie be able to stand against the as­saults of the diuell,) he meaneth, that we shall ouercome, and get the victorie, if we holding fast the armour, which God reacheth out and giueth vs, shall fight stoutlie vnder Christs banner, hauing full confidence in him.

The rightest waie to ouercome this inuisible enimie, is, if thou begin with thine inward and houshold enimie, to tame him, & bring him vnder. This enimie is the flesh, a­gainst whom the spirit maketh batell. For the flesh temp­teth vs with nothing, but that fleshlie thing, which bea­reth rule in vs: & thither she bendeth her full force, whi­ther she séeth men inclined of their owne accord. And so y ^e flesh turneth our owne weaknesse, to the weapons of her wickednesse, & vseth the disease of our owne flesh against our selues: that is to saie, setteth vpon vs with our owne [Page 224] affections, lusts, and desires, as it were with warlike en­gines.

But if anie one demand, why God giueth the Di­uell leaue to haunt and laie such hard hold at mankind, in this manner? Athanasius answereth in these words: That they (saith he) which loue God, In his e­leuenth question to Antio­chus. maie bee made manifest: and they that are giuen to vaine pleasures maie be turned off, and put awaie. For, if there were no enimies to make warre, how should the valiant souldi­ers of a king be tried? To them therefore that loue God, the Diuell is made the cause of victorie, of their crowne or garland, of their reward and triumph. Thus farre Athanasius. But I aunswere in a word, that it is Gods decrée and appointment, to haue all his children made like vnto his sonne, in the crosse and per­secution, whom his purpose was long agoe, to glorifie with his sonne.

Verses. 19. &. 20.

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.