THE EPISTLE OF THE BLESsed Apostle Saint Paul, which he, in the time of his trouble and imprisonment, sent in writing from ROME to the EPHESIANS.  
FAITHFULLY EXPOUNDED, BOTH FOR the benefit of the learned and unlearned, by NICHOLAS HEMMING, Professor of Divinity in the University of Coppenhagen in Denmark.  
FAMILIARLY TRANSLATED OUT of Latin into English, by ABRAHAM FLEMING.  
HEREIN ARE HANDLED THE high mysteries of our salvation, as may appear by the Table of common places necessarily annexed by the same A. F.  
Perused and authorized.  PSAL. 119. 130. The opening of thy words showeth light, and giveth understanding to the simple. 
AT LONDON. Printed by Thomas East. 1580.   

THE NAMES of such Authors as in this Commentary, either by way of confirmation or confutation are alleged, orderly placed in a Catalogue.  

1 AMbrose.  
2 Athanasius.  
3 Augustine.  
4 Ausonius.  
5 Barnard.  
6 Chrysostom.  
7 Cicero.  
8 Cyprian.  
9 Dionysius Areopagita.  
10 Erasmus Roterdamus.  
11 Eutyches.  
12 Gregory Nazianzen.  
13 Jerome.  
14 Homer.  
15 Horace.  
16 Martin Luther.  
17 ovid.  
18 Philip Melancthon.  
19 Pythagoras.  
20 Stenkfield.  
21 Xenophon.  
22 Zeno.   
TOuching the double Translation of the text, which I have added: namely, that of Geneva, and the Authors own, Englished by me word for word: the reason thereof shall appear to the Reader in divers places of this exposition alluding to the matter: and therefore for shortness sake, I pass it over with this bare and brief remembrance. As for the faults, which are but three, they are thus to be amended, in all such books as need correction.  

Page 

43. natural, 125. have been obtained, 155. this death, 

for 

mutual. 12 have obtained. 25 his death. 1 

Line.            

TO THE RIGHT HONOURABLE, and virtuous Lady, the Lady ANNE, Countess of OXENFORD: much honour, with increase of godliness and virtue. ⁂  
ALL THE government, (Right Honourable) of the true, holy, and Catholic Church, which hath been from the creation of the world, until this present age is comprehended in five orders or degrees: the first of the Fathers, beginning at Adam, &c: the second of the patriarchs, beginning at Abraham: the third of the Prophets, beginning at Samuel: the fourth of the high Priests, beginning at jehoshua, otherwise called jesus: the fift and last of the Apostles, beginning at Saint john Baptist.  
Among all which Apostles, none was more wonderfully called to the preaching of the Gospel, than S. Paul, who being a bold & common blasphemer, a bloody and merciless persecuter, afflicting the flock of Christ with most terrible torments, was notwithstanding even in the fire of his fury reclaimed, and became the great teacher of the Gentiles, delivering unto them such heavenly doctrine, as he received by divine inspiration, apt to instruct, exhort, rebuke, correct, and reform, that the man of God might be made perfect in all good works.  
This Apostle, as before the time of his conversion, which was in the very year of Christ's ascension, he shed much innocent blood, making havoc of the members of the Church, with the sword of persecution: so after the renouncing of his apostatical tyranny, he saved many thousand souls, by the preaching of the Gospel, & word of reconciliation.  
For he taught the truth of the eternal God, whose minister and vessel of election he was, ordained to set forth his glory before the face of the mighty, instantly, in season and out of season, by the space of thirty six years, to many nations, profoundly and zealously, beginning in the nineteenth year of Tiberius at Damascus: continuing it through out a great part of the world, as appeareth by his painful peregrination: and finishing that good work of his, in the thirteenth year of Nero, whose prisoner he was, and at his commandment put to death in Rome, for the testimony of the truth, which he sealed with the loss of his life, unto the glory of the great God.  
This blessed Apostle Saint Paul, was founder of the Church of Christ at Ephesus, where he preached the Gospel of peace most sincerely: and instructed the Ephesians in the necessary doctrines of their salvation, and in the deep points of true religion: as in predestination and election, in faith and justification, in prayer and invocation, in grace and adoption, in manners and conversation, etc. as doth manifestly appear in his Epistle, written to this people out of bonds and imprisonment.  
The exposition whereof (Right Honourable) M. Nicholas Hemming, a learned, godly, & excellent Divine undertaking, & accomplishing, hath so orderly & plainly opened all the principal points therein contained, that nothing can seem doubtful or difficult, no not to the simple and ignorant: besides that, so briefly, that the memory of the reader shall be able to carry away both his method and matter.  
Whose work when I had read and perused, I turned familiarly into our English tongue, because I saw it was a book very like to be beneficial unto every private person. And having ended mine honest travel, I remembered (among divers favourers of learning, and lovers of godliness) your good Ladyship: whom as I honour for the same respects, so finding in your Ladyship, among your other virtues, a zealous love to religion, and to the sincere serving of GOD, (rare things in the multitude, what then in the honourable?) I have been thereby induced, and thus boldly have presumed, to press with this my poor present unto your Ladyship, in way of dedication: and do pray your favourable protection of the same. Beseeching, even with humbleness, that this my homely handled Expositor, a stranger borne, and newly arrayed with course English cloth, may find such favour in your ladyships presence, as to be entertained.  
Not doubting, but the Author for his excellent learning, and profound knowledge uttered therein, shall thereby be able to withstand all seditious Schismatics, quarreling Sycophants, impudent Papists, pestilent Pellagians, blasphemous Anabaptists, licentious Libertines, whose perilous opinions are by him confuted: and finally, all the malicious members of Satan that old serpent's synagogue: to the preferring of the truth, and the increase of God's glory, unto whose protection I commend your good Ladyship: whose happiness God grant may be such, both here and above, as your own heart would wish, and as my continual and daily prayer shallbe, Amen.  
Your Honourable Ladyships Most humbly to be commanded, Abraham Fleming.   

TO THE RIGHT WORSHIPFUL, LEARned, godly, and excellent Divine, M. Henry of Hertoghenbosch, of the ancient house of the Bruchoffens, Deane of the Chapter of Lunden in Denmark, and his beloved brother in Christ, NICHOLAS HEMMING wisheth health and welfare.  
I Heard (Right Worshipful) upon a time, at the mouth of that good and godly man, M. Philip Melancthon, that There is no work more excellent, than to teach & learn the word of God. And it may be so very well. For, without heavenly doctrine, 
Ephe. 4. 17. 18.  we proll in most thick darkness and ignorance: or (to use S. Paul's speech) We walk in the vanity of our mind, we wander through our own blind understanding, and are far off from the life of God: because our ignorance, and the hardness of our heart bringeth to pass, 
2. Cor. 7. 10.  that we are touched with no feeling at all of sorrow for our sins: without which feeling, the voice of the Gospel doth never wax sweet unto man: but rather lie wide open, and give up ourselves, to the committing of all filthiness.  
Now, the word of God is a sovereign salve to heal up these sores: when the same is sincerely taught, and faithfully learned. Which thing that kingly Prophet David knowing well enough, 
Psa. 119. 9  witnesseth, saying: In quo mundam, etc. Wherewith shall a young man redress his way? In taking heed thereto according to thy word: which word (doubtless) he saith in the same Psalm, 
Psa. 119. 24.  is his delight and counsellors. For this cause the same Prophet, 
Psa. 119. 127.  preferreth that very word, before all the riches of the world, saying: Diligo mandata, etc. I love thy commandments above gold: yea, above most fine gold. 
Psa. 119. 162.  Again, Laetabor ego super, etc. I will rejoice at thy words, 
Psa. 119. 72.  as one that findeth a great spoil. Again, Melior mihi lex, etc. The law of thy mouth is better unto me, than thousands of gold and silver.  
David therefore confesseth, that the word of God, is the most precious treasure in the world: and that our life is unclean, and our way filthy, until they be cleansed by the word of God, as with water of the clearest fountain. Which thing is then done, when we obtain faith by hearing, and receive the holy Ghost. For, then the mistiness of our minds is driven away, our understanding is lightened, and our heart which was hard before like a stone, is made fleshy and soft: so that the law of God may be written therein, even to be touched with the feeling of sin, to defy and spit at sin, and to follow the counsels, not of the flesh, but of the spirit, in framing and ordering our life. Seeing the doctrine of God's word bringeth so many and great benefits, that notable man (whom even now I named) saith, even upon just cause, that Among all the works of men, to teach and learn the word of God is the most excellent.  
Now, forsomuch as the word of God is a treasure so pretions, & to teach and learn the word of God, a work so excellent, what shall we say of the sincere & true teachers of this word? What shall we say of them, which delivered the word of God, as it were from destruction, when it lay overtrodden with the horrible imaginations of men, and devices of devils, as in most filthy mire, and made the same fair and clean with their sound and sincere expositions? We are greatly indebted to them, which see to the provision of such necessaries as belong to the maintenance of this life, and without which these frail bodies of ours cannot continue in health: but we are never able to requite them with the like, which have restored and made doctrine pure again, being the very treasure, without the which we fall from all hope of everlasting life, and have delivered the same doctrine unto us, both by word of mouth, and in writing, sound and sincere.  
In the number of these I reckon M. Philip Melancthon, 
M. Philip Melancthon commended.  our schoolmaster, a man worthy of the first place next under M. Martin Luther: than whom all Germany never bred and brought up one sharper in wit, quicker in judgement, perfecter in knowledge, greater in learning, readier & sounder in expounding the scripture roundly: yea, & more than that, zealouser in godliness, and earnester in religion▪ In consideration of which notable and singular gifts, he is had in great account and estimation, not only of them which profess the same religion with us: but also of the very enemies of true religion.  
When Saint Paul wrote to the Philippians of his time, 
Phi. 2. 29.  concerning Epaphroditus, saying: Excipite ipsum in domino, & Receive him in the Lord, with all gladness, and make much of such: the holy Ghost meaneth indeed thereby: yea, willeth us, to take them for God's instruments: openly to confess the benefits which we receive by the means of such men, to be of God: to reverence them as our schoolmasters: to love them as our fathers: to esteem of them as the builders up of God's Church: and to make account of them as the most principal pillars of God's Temple. Thus much doth godliness desire: and their travels deserve no less.  
We must not therefore give them any place, whose practice it is to devise slauders, reproaches, and foul speeches, thereby doing what they can, to put out so great lights of the Church: who, if they seems to have done amiss in any thing, let us make the best of it, for Christian charity, and meekness sake. It is a true saying of Xenophon: 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Which sound thus being expounded: It is a hard matter for men so to do a thing, that it be amiss in no point: and it is hard for them also that do a thing in no respect blameworthy, not to light upon some quarreling findfault. For the weakness of men is great, and many escapes are made in a man's life, which are rather friendly & favourably to be covered, than maliciously and enviously to be made worse.  
There is also in many a great lightness, which maketh men to be sharper judges against others, that have not offended at all. As for our weakness, let us lament it: and as for our lightness, (which is the cause that they are evil thought of, whose labours are greater, and their gifts excellenter,) let us leave it: giving God thanks, who sendeth into his Church, for the edification or building up thereof, such healthful instruments.  
And although very great thanks (as meet is) are due to them, which have found out & made ready the first way: yet notwithstanding, others that have followed after in their place, and try all the masteries they may, for the edification or building up of the Church, and the knitting together of the Saints, are not to be set at nought: but every one in his place is to be had in account. 
Acts. 18. 3 & 20. 34  Saint Paul was a worthy and chosen instrument of God, than whom not one of the Apostles laboured more, 
2. Cor. 11. 22. 23. 24, etc.  nor spread the Gospel of Christ further. Titus also, who remained in the Isle of Crete, was lesser than Saint Paul, 
1. Thes. 2. 9 10.  both in gifts and labours: and also in degree of calling. Here I acknowledge and give Saint Paul his title, 
Tit. 1. 5.  to be the great teacher of the Gentiles: and as for Titus, I reverence him according to his place, who learned at S. Paul's mouth those things, which afterwards he delivered to his hearers.  
In like sort, I acknowledge and reverence M. Martin Luther, & M. Philip Melancthon, as the principal and chiefest teachers that ever God's Church had in our age: the like I do also to all, and every one of them in their place, as the healthful instruments of God in his Church: by whose works I set great store, & am also right glad, that it was my luck to be of their number, which acknowledge & reverence M. Mart. Luther, &. M. Philip Melancthon, their schoolmasters For, out of the rivers, which they fetched from the fountains of Israel, I confess myself to have drawn that which I set abroach, and teach in this University of Coppenhagen, as a minister of the Gospel of God, and according to the order of my calling.  
I despise no man, I think not better of mine own opinions than of other men's judgements: but I yield and submit myself to the Catholic Church of God, as my judge: which Church I de●●●re to be, not the Fathers and Mothers of Neptune counsel: but those that i●boare Augusta confession: that is to say, all such as hold the Creeds sound & uncorrupt: in what place so ever they be scattered. I condemn no man, if he disagree from me: so that he overthrow not the foundation: that is to say, the Créeds.  
I acknowledge the weakness of us all, which I both bewail, 
Psal. 127. 1.  & beseech God to set to his own hand to the building. Nisi enim Dominus, etc. For except the Lord build the house, they labour in vain that build it. I allow every one's endeavour, that bestow any pains at all toward the building of God's Church: in whose number, although I grant myself to be the very lest: yet notwithstanding, I am of this mind, 
Mat. 25. 14, etc.  that the talon which God hath given me, must not lie hid unoccupied.  
And because it is not my seeking, to serve the hearers present only, but those that are absent also: yea, the whole Church of Christ, I have put some of mine own writings to the press, caused them to be printed, & sent them abroad. With like advisement also, I have published these my notes upon the Epistle of S. Paul to the Ephesians: being willing to have them come abroad under your name (Right worshipful:) that some token of my thankfulness to you wards may be seen, whom it hath pleased, not only to stand my good & sincere friend, all the time that you tarried in this realm: but also to vouchsafe the bestowing of very many benefits upon me: as for those great benefits & good deeds, which you have done to our University, & to every student of the same, I let them pass unspoken. For I know, your worship is of their number, which had rather do good, (God beholding it,) than to be praised of men, and to hunt after vain glory at their mouth. For they that do so, 
Mat. 6. 1. 2  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, receive their reward. For they are hirelings which serve for hire, and not the children of God, which do God service of their own accord.  
Well may your worship fare, and I pray you take in good part the gift that I send, favourably judging of the same, according to your manner: and if any thing mislike you, let me have understanding thereof. For your judgement ruleth me much. Once again I wish you well to far, with that right honest Gentlewoman, mistress Anne your wife, who (as I hear say) hath increased your household with a young babe. God grant that it may turn to his glory, and to yours, and the mother's joy and comfort. I pray you have me commended to M. Tyco your Bishop, M. Vessele your chanter, M. Balthasar your Archdeacon, M. Magnus your divinity reader, M. john Spandemager, who hath taken great pains, these thirty years and more in the Lord's vineyard: and all my other brethren, my fellow labourers.  
From Coppenhagen, these Calends of November. 1564.   

¶ THE PRINCIPAL POINTS OF this book, alphabeticallie drawn into a Table, whereby the Reader may soon see, what doctrines are herein handled.  

A.  
Actions. 

Action's natural and civil, and how they are governed. 132.  
Actions concerning God's worship and service, with the three causes of the same. 152.    
Adoption. 

Adoption, and the compelling cause thereof. 20.  
Adoption, and the end of the same. 20.  
Adoption applied unto us by faith. 19    
Advancement. 

Advancement, and what we must do being advanced. 88    
anarchy. 

Anarchy of the Anabaptists and Libertines overthrown. 215.    
Anger. 

Anger praise worthy and commendable allowed. 157.  
Anger, and of sundry parts or joints of the same. 161.  
Anger, and that the godly are not free from it. 157.  
Anger, and what is the stint of the same. 157.  
Anger draweth unto it some other sin. 157. 158.  
Anger, and of Pythagoras' posy applied thereunto. 158.  
Anger, and of the danger which ensueth the same. 158.    
Apostles. 

Apostles, when & what they were. 136  
Apostles, a degree of men, and to what end ordained. 136. 137.  
Apostles, and when they ceased. 137.    
Aristocracy. 

Aristocracy, what it is, and a figure or pattern of the same. 197.    
Ascension. 

Ascension of Christ, and why he ascended. 133.  
Ascension of Christ, above all heavens, and why it was. 135.  
Ascension of Christ, and of the double fruit of the same. 132. 133.  
Ascension of Christ, and the fruits of the same. 46.  
Ascension of Christ was visible. 44.  
Ascension of Christ, & how it should be understood. 45.    
Astrology. 

Astrology natural allowed, and commended. 206. 209.  
Astrology judicial disannulled, and condemned. 206. 208.     

B.  
Banqueting. 

Banqueting, and what kind of banqueting is commendable. 182.  
Banqueting beneficial, and how? 182. 183    
Baptism. 

Baptism only literal in many. 69.  
Baptism the seal of God's promise. 69.  
Baptism, and of such as brag thereof, not living thereafter. 192.  
Baptism, and in what cases it is profitable. 192.  
Baptism, and of the force of that most holy Sacrament. 188.  
Baptism, and of five things therein to be marked. 188. 189.  
Baptism, and to what end we are washed therewith. 191.  
Baptism, but one, and what is the benefit thereof. 130.  
Baptism, and whereof it is a witness. 27.    
Blessing. 

Blessing, and the divers signification of the same. 12.  
Blessing of the Priest, the blessing of God. 12. 13.  
Blessing, and who is the author of the same. 13.  
Blessing powered upon man. 13.  
Blessing of spiritual grace, and the effects of the same. 13.  
Blessing spiritual, and where it is to be sought. 13.  
Blessing spiritual, and the foundation of the same. 14.     

C.  
Calling. 

Calling by the Gospel universal. 25.  
Calling by the Gospel conditional. 25.    
Children. 

Children, and how they should be trained and brought up. 211.  
Children, and how they were used in the city of Athens. 212. 213.  
Children of God, and why he taketh them out of this life, etc. 203.  
Children put in mind of two very great things touching their duty. 200.  
Children, and of their obedience to their parents. 200.  
Children must stand in awe of their parents, and why? 200.  
Children must learn and study the Scriptures. 213.  
Children ungracious, and why they live so long. 203.    
Christ. 

Christ, and how we grow more and more in him. 145.  
Christ the head of the Church four manner of ways. 50. 145. 146.  
Christ borne a man, & why? 35.  
Christ our copartner. 35.  
Christ equal and consubstantial with his Father. 35.  
Christ, and his prerogative or sovereignty. 48.  
Christ the head of the church, for two causes. 185.  
Christ filleth all in all things, & standeth in need of no man's help, etc. 52.  
Christ his Godhead proved and ratified. 53.  
Christ's manhood and Godhead unconfounded. 110.  
Christ's manhood and Godhead how to be distinguished. 110.  
Christ's manhood & Godhead with the properties of both. 110.  
Christ's glorious names foretold by prophesy. 111.    
Christian. 

Christian soldier furnished & brought to his captain. 233.  
Christian soldier must be constant & valiant. 228.  
Christian soldier, and what weapons he must fight withal. 223. 224. 225 226. 227. 228. 229. 230.    
Christians. 

Christians, and how they should be like minded, etc. 148. 149.  
Christians are the children of light, & how? 174.  
Christians, and what is their peculiar mark. 237.    
Church. 

Church, and the proud stately rule of the papists over it disproved. 236.  
Church, & a married wife compared together. 194. 195.  
Church compared to the body, and in what cases. 141.  
Church, & how she is sanctified. 188.  
Church, and of three special doctrines unto her belonging. 131.  
Church maintained and supported by Christ against the devil, etc. 133.  
Church militant & triumphant. 228.  
Church, & why all men are not equal in gifts belonging to the church. 131.  
Church in subjection to Christ. 185.  
Church must be at concord & agreement with herself. 129.  
Church of Christ his body. 129.  
Church a theatre, and to what end ordained. 121.  
Church of god called one man, etc. 93.  
Church, and how it is coupled to Christ her head. 26. 27.  
Church of Christ eternal and without end. 122.  
Church, and of two weapons wherewith she is assaulted. 144.  
Church, and that there is one Lord thereof. 130.  
Church is the body of Christ, and he her head. 50.  
Church defined what it is, and two members thereof. 50. 51.  
Church, & of what people the building thereof consisteth. 97.  
Church, and that Christ is the chief corner stone thereof. 97.  
Church, and of six notable points of doctrine touching the same. 98.  
Church, and how the building thereof is knit together. 99  
Church, called the holy temple of god, whereupon read notable points of doctrine. 99 100  
Church, and why it is called the temple of God. 100  
Church of Christ, & the glory of the same. 49.  
Church hath not two heads, as the Papists dream. 49.  
Church of Christ, and how the same is ordered. 49. 50.  
Church mingled with good and bad. 190. 191.  
Church is to be considered after two sorts. 191.  
Church, & of her state in this life, and in the life to come. 191.  
Church, and that Christ is her head four manner of ways. 145. 146.  
Church, and what kind of body she is. 146. 147.  
Church, and who they be that are out of the church. 148.  
Church, and an evident description what she is. 148.  
Church, & of the neat & decent order & seemliness of the same. 148.  
Church doth not belong to outward show, etc. 189.  
Church denied to be in this life, but erroneously. 189.  
Church is not already cleansed and purified, etc. 190.  
Church stained two ways, during this life. 190.    
Circumcision. 

Circumcision, what it is, & how the jews boasted therein. 89.  
Circumcision in the flesh & spirit. 89  
Circumcision of the flesh without the spirit. 89.    
Commandment. 

Commandment of God and his will agree. 65. 66.  
Commandment of God witness of his will. 66.    
Confidence. 

Confidence joined with faith, etc. 113.  
Confidence joined with invocation or calling upon God. 113.  
Confidence in Christ forcible against hell gates, etc. 118.    
Covetous. 

Covetous persons heavily threatened. 168.    
Covetousness. 

Covetousness, and what damnableness it worketh. 166.    
Cross. 

Cross of Christ, and whereby the same is made known. 74.  
Cross, & what should be our comfort when we lie groaning under it. 133.  
Cross of the godly, not shameful, but glorious. 115.  
Cross of Christ necessary to the obtaining of peace. 94.    
Custom. 

Custom of the world, what it is. 81.  
Custom of sinning must be taken heed of, and why? 169.  
Custom of the world, what, and that the godly must take heed thereof. 114  
Custom of sinning, and why it must be put off. 154.     

D.  
Day. 

Day, and why the same is called evil. 179. 228.    
Darkness. 

Darkness of sins, & how beneficial the flying from the same is. 176. 177.  
Darkness, & of the unfruitful works of the same. 173.  
Darkness, & how we should rebuke the works thereof. 173. 174.  
Darkness, and what is meant by that word in Scripture. 226.  
Darkness, and whom Paul called darkness. 171. 172.    
Death. 

Death of Christ differed from the death of Saints. 40.  
Death of Christ defined to be sanctification. 40.  
Death of Christ the price of redemption. 40.  
Death of Christ, a propitiatory sacrifice. 40.  
Death spiritual, & what it is. 75. 76  
Death of Christ, and the benefits issuing from the same. 94.  
Death temporal, and death eternal. 75. 76.    
Degree. 

Degree, and that every one ought to live honestly in the same. 171.    
Degrees. 

Degrees of preferment allowed in the Church. 139. 140.  
Degrees of preferment in the Church of what things they are tokens. 139.  
Degrees of preferment in the Church impugned & answered. 139. 140. 141.    
democracy. 

democracy, a rule against nature. 197. 198.    
Descension. 

Descension of Christ into bell expounded. 135.  
Descension of Christ, and what it signifieth. 134.    
Despair. 

Despair, and the danger of that sin. 55.    
Destiny. 

Destiny disproved, and how dangerous it is to make reckoning thereof. 54. 55.  
Destiny denied to have any share in us. 56.  
Destiny hath no thing to do with the end of our life. 204.  
Destiny overthrown by three kinds of testimonies. 204. 205. 206.    
Disobedience. 

Disobedience is the cause of shortening the life. 205. 206.  
Disobedience, and threatening against the same. 205.    
Dispensation. 

Dispensation, & what it signifieth. 26.    
Devil. 

Devil, and what devices he hath to overcome us. 222. 223.  
Devil, and against whom he is terrible and furious. 223.  
Devil, and why God giveth him leave so sore to assault mankind. 224.  
Devil, & of his sirie darts. 230. 231.  
Devil, and how we shall get the victory over him. 223.    
Devils. 

Devils called by the names of principalities, powers, etc. 225. 226.  
devils endeavour to deceive us signified. 227.  
Devils, and over whom they bear rule. 225.  
devils have a right in ruling, and why they put it in execution. 226.  
devils have dealing in evil deeds only. 226.    
Doctrine. 

Doctrine of predestination & election, discoursed upon at large. 54. 55. 56. 57 58. 59 60. 61. 62. 63. 64. 65. 66. 67. 68 69. 70. 71. 72.  
Doctrine of predestination & election, the ground work of our salvation. 54.  
Doctrine of predestination most comfortable to our consciences. 54.  
Doctrine, and that we must take heed of false doctrine. 144. 145.  
Doctrine of this Epistle to the Ephesians. 24.  
Doctrine of the Gospel ancient. 3.  
Doctrine of Christ, and of abiding therein. 90. 91.  
Doctrine of the Gospel of great authority. 9    
Domination. 

Domination of Christ stretcheth even to devils and wicked men. 48. 49.  
Domination of Christ universal. 47. 48.    
Drunkenness. 

Drunkenness, and what damnable inconveniences ensue the same. 181.  
Drunkenness, and what a filthy sin it is. 181.  
Drunkenness to be detested as the pestilence. 182.     

E.  
Elect. 

Elect, and by what means they are discerned from the reprobate. 160.  
Elect, and who be so called. 15.  
Elect are the members of Christ. 56.  
Elect, and when we are said to be such. 16.    
Election. 

Election of God eternal. 16.  
Election, and the third use thereof. 70. 71.  
Election conditional. 16.  
Election hath two ends, and what they be. 70.  
Election, and the double use of the same. 70.  
Election, and the matter of the same. 14.  
Election without Christ none. 14.  
Election & the end of the same. 14. 15.  
Election free, without us, ratified, etc. 15.    
Enemies. 

Enemies, and that our spiritual enemies are dangerous. 226. 227.  
Enemies, and from what place they shall assault us. 227.  
Enemies of the Church are mighty, and malicious. 228.    
Epistle. 

Epistle to the Ephesians why it was written. 23.  
Epistle to the Ephesians of two parts. 4. 5. 6. 7.  
Epistle to the Ephesians what it containeth. 4.    
Evangelists. 

Evangelists companie-keepers with the Apostles. 137.  
Evangelists of a lower degree than the Prophets. 137.  
Evangelists, and what their name signifieth. 138.    
Example. 

Example of Paul's conversion & calling what it teacheth us. 106.  
Example, if it be evil, how dangerous. 81.    
Examples. 

Examples of vice wonderful forcible. 167.  
Examples of Saints, etc. and what was their delight. 81.  
Examples, and what lessons are to be learned by them. 77.     

F.  
Faith. 

Faith conceived by the gospel preached. 30.  
Faith the shield of a Christian soldier against Satan. 230. 231.  
Faith knitteth us unto Christ. 27.  
Faith the instrument whereby grace is received. 12.  
Faith, & by what means we are called thereunto. 19  
Faith the instrument whereby we obtain the glorious inheritance. 37.  
Faith required towards our engraffing into Christ. 56.  
Faith, and what it hath to strengthen itself. 49.  
Faith, and the ordinary instrument to obtain it. 66.  
Faith oftentimes taken for hope. 28.  
Faith, and that there is but one faith, as but one promise, etc. 130.  
Faith, & what it comprehendeth. 33.  
Faith the mean whereby we receive the benefits of Christ. 112.  
Faith defined according to the Papists opinion, commonly called faith historical. 112. 113.  
Faith justifying, and what is the note or mark of the same. 113.  
Faith, and three degrees of the same to be marked. 132.  
Faith historical what it is, and that such faith is erroneous. 118.  
Faith the means whereby Christ dwelleth in us. 118.  
Faith, and the force thereof in respect of our neighbour. 118.  
Faith, & the working thereof. 9 10.  
Faith the leaning staff to rest by upon Christ. 96.  
Faith the instrument whereby we receive salvation. 84.  
Faith the remedy against sin. 81.  
Faith, and of the effects of the same. 81. 82.  
Faith, and in what case such be as lack it. 216. 217.  
Faith, and of the operation or working of the same. 144.  
Faith made effectual by love. 149.  
Faith, and in what case they be that have it not. 144.  
Faith springeth from the knowledge of Christ. 142.  
Faith cleanseth the conscience from all dead works. 72.  
Faith sincere, and what are the warrants of the same. 72.  
Faith hypocritical, and wherein it consisteth. 72.    
Faithful. 

Faithful, the members of Christ's body. 52.  
Faithful comforted and strengthened against death. etc. 52.  
Faithful are Saints. 9  
Faithful, and a necessary lesson for their learning. 47.  
Faithful, the members of Christ. 41.  
Faithful tempted of Satan divers and sundry ways. 41.  
Faithful called light for two causes. 172.  
Faithful during this life, have some uncleanness. 190.    
Fall. 

Fall of man not imputable to god. 15.  
Fall of man the cause of God's foreknowledge. 16.    
Fathers. 

Fathers, and of what things they ought to take heed. 211.    
Fear. 

Fear of God, and what is proper thereunto. 170.  
Fear of the wife to the husband, and wherein it consisteth. 197.  
Fear of Christ, and what it is. 183.  
Fear of Christ, and what are the benefits thereof. 183. 184.    
Flesh. 

Flesh, & what the same signifieth. 77.  
Flesh an enemy to the spirit, and how we are tempted thereby. 223. 224.  
Flesh hath sundry significations in scripture. 78.  
Flesh taken for fleshy substance of living creatures. 78.  
Flesh signifieth the whole man. 79.  
Flesh taken for soft and tender. 79.  
Flesh contrary to the spirit. 79.    
Following. 

Following of God, and what sins withstand the same. 166.  
Following of God, and wherein it consisteth. 164.  
Following, which God requireth, what it is. 164. 165.    
Forgiveness. 

Forgiveness of sins not denied the repentant. 168. 169.    
Fornication. 

Fornication a sin which fighteth with true holiness. 166.  
Fornication a wandering fleshly lust. 166.    
Fortune-tellers. 

Fortune-tellers, and their profession defaced. 206. 207. 208. 209. 210.    
Free-will. 

Free-will confuted by Paul's doctrine. 151. 152.    
Fullness. 

Fullness of God, & what it is. 119. 120     

G.  
Gift. 

Gift of God, and what the same is in us. 222.  
Gift of god, must not be quenched. 222    
Gifts. 

Gifts given to the Church, and to what end. 133.  
Gifts, and that Christ is the Author of them. 132.  
Gifts of the Church, and to what end they were given. 141.  
Gifts, wherewith Christ beautifieth his Church, rehearsed. 136.  
Gifts belonging to the Church, why unequally distributed. 131.  
Gifts, and how Christ doth destowe them. 132.  
Gifts, & that no man should brag in the multitude or excellency of gifts. 132.  
Gifts, and how we must be content with them, and use them. 132.    
Glory. 

Glory of God the end of our salvation, etc. 32.  
Glory of God the end of our sanctification 32.  
Glory, and in what place the same is to be given unto God. 121.  
Glory of God the end of our redemption. 120.  
Glory, and by what mean it ought to be given unto God. 121.  
Glory of god, and how long the same must last. 122.  
Glory, and not shame to suffer for the doctrine of the Gospel. 125.    
God. 

God called the father of glory, and why? 35.  
God, and what sundry titles are ascribed unto him. 35. 36.    
Godly. 

Godly are set in a very hot skirmish. 222.  
Godly, and what armour they must wear. 220. 221. 222. 223. 224. 225. 226. 227. 228. 229. 230.    
Godliness. 

Godliness, & by what things it might be judged. 114.  
Godliness, and what things are of force to turn us from it. 180.    
Goodness. 

Goodness of God, and why we are bound to extell the same. 14.  
Goodness of God, in raising profit by the Gospel. 33.  
Goodness of God towards the hearers of the Gospel preached. 33.    
Good-pleasure. 

Good-pleasure of God, and what it is. 24. 25.  
Good-pleasure of God, the cause of the revelation of the mystery of the Gospel. 25.  
Good-pleasure of God, and when it was revealed. 25. 26.  
God-pleasure of God, and the end why it was revealed. 26.    
Gospel. 

Gospel, and of them that refuse to hear it preached. 68  
Gospel preached, and how effectual it is. 66.  
Gospel, and the effect of the same in the hearers. 23.  
Gospel offereth salvation. 30.  
Gospel guideth us to the knowledge of Christ. 34.  
Gospel, and of such as set at nought the preaching of the same. 169.  
Gospel, a mystery unknown to man's reason. 104. 105.  
Gospel, and whic it is called a mystery. 104.  
Gospel a mystery, and what kind of mystery. 104.  
Gospel, and the profit of the same unto whom it must be ascribed. 33.  
Gospel decked with a double title. 31.  
Gospel, and why it was ordained. 31.  
Gospel, & of such as departed from the same. 130.  
Gospel a mystery, and what mystery. 105.  
Gospel, an assured token of God's favour and grace. 103.  
Gospel more honourable by the constancy of the ministers thereof. 115  
Gospel sealed with the blood of the Saints. 115.  
Gospel, and the preaching of the same why it is ordained. 102.  
Gospel, and the dignity of the same exceeding great. 105.  
Gospel, and what is to be learned by the excellency of the same. 114.  
Gospel, & what benefits the same offereth. 109.  
Gospel, and of the fruit and profit of the same. 95. 96.  
Gospel, a tidings bringer of peace. 94 95.  
Gospel an instrument of salvation, etc. 94.  
Gospel, and what manners are required of us that profess it. 91.  
Gospel, and the benefits of the same. 10. 11.  
Gospel, and why we ought not to live in the ignorance thereof. 152.  
Gospel, and how Christian soldiers must be shod therewith. 230.  
Gospel preached maketh the cross of Christ known. 74.  
Gospel called a mystery, & why? 24.    
Gospelers. 

Gospelers carnal, dead members of the Church. 51.    
Grace. 

Grace of God, what it signifieth. 10.  
Grace the cause of our salvation. 83. 84.  
Grace, and three causes of the same. 27.  
Grace and work at disagreement. 11.  
Grace, and what is the foundation of the same. 11.  
Grace of God reacheth unto all, and against them that hold the contrary. 63.  
Grace, and who are thought worthy thereof. 63.  
Grace of God, and the riches of the same. 21.  
Grace of God sufficient to save all men. 23.  
Grace, and from whom it proceedeth. 11.  
Grace signifieth any kind of commodity, etc. 1●9.  
Grace, and what behoveth Christians which are called thereunto. 125.  
Grace is common to all. 94.  
Grace of God, and that we must ascribe all in all thereunto. 108.    
Greediness. 

Greediness an adversary to contentation and temperance. 151.  
Greediness, and what it is. 151.     

H.  
Hardness. 

Hardness of heart, and what it is. 151.  
Hardness of heart, and what ensueth the same. 151.    
Heart. 

Heart compriseth all the lusts and appetites of man. 150.  
Heart, and why hardness is attributed to the same. 150.    
Hate. 

Hate towards our parents, and of what kind. 20●.  
Hate, and in what cases we should hate our parents. 202.    
Heretics. 

Heretics dead members of the Church. 51.    
Holiness. 

Holiness, and what effects it worketh. 164.  
Holiness, the beauty and ornament of God's children. 166.  
Holiness is referred to the first table. 155.  
Holiness, and what kind of holiness is required of us. 155. 156.    
Honour. 

Honour due to our parents, & why? 202.  
Honour due to our parents, wherein the same consisteth. 200.  
Honour due to our parents, and of the effect thereof. 200.    
Hope. 

Hope oftentimes taken for faith. 28.  
Hope taken for the thing hoped after. 37.  
Hope of our calling, what it is. 37.  
Hope of our resurrection, and how the same is overthrown. 53.  
Hope unpossible to be had without Christ. 90.  
Hope of salvation, the helmet of a Christian soldier. 231.    
Humbleness. 

Humbleness of mind flat against pride. 128.  
Humbleness of mind, and what it is. 126.  
Humbleness groweth out of four things. 126. 127.    
Husbands. 

Husband's have rule over their wives after the example of Christ. 185.  
Husbands, and for what cause they should love their wives. 187.  
Husbands, and in what points they should declare their love. 187.  
Husbands and wives, of what mind they should be in matrimony. 192.  
Husbands, & reasons why they should love their wives. 192 193. 194.  
Husbands and wives, & how they are said to be one flesh. 194.    
Hymns. 

Hymns, and wherein they consist. 182.    
Hypocrites. 

Hypocrites, dead members of the Church. 51.     

I.  
Idolatry. 

Idolatry, and the proof for the same reproved. 174. 175.    
Image. 

Image of God, what it is. 156.    
Information. 

Information, and what it is called in Greek. 212.  
Information of the Lord, and what it meaneth. 212.    
Instruction. 

Instruction, and what it is called in Greek. 212.  
Instruction, and what it signifieth. 212.  
Instruction, and what is the stint of the same. 212.    
justification. 

justification, a fruit of Christ's resurrection. 42.   

K▪ Knowledge.  
Knowledge of Christ, and what is the fruit of the same 143. 144.  
Knowledge of Christ made fruitful by love. 149.  
Knowledge of the son of God, what it is. 142.  
Knowledge of Christ, and in what case they be that lack it. 144.  
Knowledge of Christ, and in what cases it is but vain. 153.  
Knowledge of Christ, and in what things it consisteth. 153.  
Knowledge of Christ, the cause of leading a godly and honest life. 152. 153.  
Knowledge of Christ, and what are the effects of the same. 153.     

L.  
Law. 

Law of obedience laid upon the women. 184. 185.  
Law of Moses, how far it is abrogated. 94.  
Law of commandments what. 92.  
Law moral & law ceremonial. 92.  
Law abrogated, and of the end of this abrogation. 93.    
Liberty. 

Liberty of Christians falsely defined. 215.  
Liberty of Christians, and wherein it consisteth. 215.    
Lying. 

Lying, a member of the old man. 156. 157.  
Lying is all manner of colourable and double dealing. 156.    
Life. 

Life of man a continual warfare 228.  
Life of God what it meaneth. 150.    
Light. 

Light, and to whom this word light is attributed. 172.  
Light, and who are the children of light. 172.  
Light, and how light reproveth all things. 176.  
Light, and what the nature thereof is. 176.  
Light, and notable doctrine upon these words, Awake thou that sleepest, etc. 177.  
Light, and what it is to walk as children of light. 173.  
Light, and what is the duty of the children of light. 174.    
Long-suffering. 

Long-suffering, a companion of meekness. 127.  
Long-suffering defined, and showed what it is. 127.    
love. 

Love of God the son proved to be exceeding great. 165.  
Love of Christ, and of three notable points of doctrine from thence derived. 166.  
Love towards one an other commanded by example. 166.  
Love, and what it comprehendeth. 33.  
Love of Christians must be shown in their behaviour. 129.  
Love, and what kind of love faith requireth. 118. 119.  
Love, and the manner how it knitteth the minds of men together. 127.  
Love of God the son above measure 119.  
Love of the husband to the wife described. 197.  
Love maketh the knowledge of Christ fruitful. 149.  
Love maketh faith effectual. 149.  
Love proceedeth from faith. 236.  
Love of Christ to his Church expressed. 187. 188.  
Love of Christians, and in what thing it showeth itself. 237.  
Love, and that we must learn a pattern thereof in Christ. 135.  
Love of Christ towards his Church. 51.  
Love coupleth us in brotherhood, one with an other. 27.    
Lust. 

Lust of the flesh is in all. 80.  
Lust of the spirit, and in whom it hath place. 80.  
Lust of the flesh, and what it is. 77.     

M.  
Masters. 

Masters taught to humble themselves, and why? 220  
Masters, and of two things required of them for their servants. 218.  
masters must not threaten their servants. 218. 219.  
masters must not triumph in their mastership. 219.    
man.. 

Man's estate and condition without Christ. 78.  
Man's estate before grace, and under grace. 73.  
Man's naughty nature, and the two parts thereof. 77.    
Manners. 

Manners, and from what manners we must abstain. 149.    
Marriage. 

Marriage, & against such as esteemed it for a profane thing. 186.  
Marriage compared to the coupling of Christ and his Church. 186.  
Marriage a mystery. 194. 195.  
Marriage, and to what end it was instituted and ordained. 195.  
Marriage, and of what secret it is a sign. 195.  
Marriage, and the excellency thereof. 194.    
Matrimony. 

Matrimony no Sacrament, as the Papists make it. 195. 196.  
Matrimony called a mystery or sacrament. 196.  
Matrimony no sacrament of the new testament, and why? 196.    
Meekness. 

Meekness flat against desire of revengement 128.  
Meekness the child of humbleness. 127  
Meekness described what it is. 127.  
Meekness, and what be the contraries thereunto. 127.    
Mercy. 

Mercy of God, the fountain from whence all good things do flow 1●7  
Mercy, and forcible persuasions thereunto. 161. 162.  
Mercy of God, chief cause of our recovery after our fall. 82.  
Mercy of God, and the fruits of the same. 83.  
Mercy of God the Father above all his works. 119.    
Merits. 

Merits of men make nothing for their salvation. 20.  
Merits of men excluded from the work of our salvation. 83.  
Merits of men overthrown. 11.    
Might. 

Might of Christ, and what it betokeneth. 47.  
Might of Christ over-maistereth all other mights. 47.    
Mind. 

Mind, & the vanity of the same described. 150. 151.  
Mind in man what it is by definition. 149. 150.    
ministery. 

ministery of the word, and the end of the same. 16.    
Ministers. 

Ministers of the Church, and their dignity, etc. 49. 50.  
Ministers, and how bold they should be in their ministery. 234.  
Ministers, and what reverence is required of them in preaching the word. 235.  
Ministers of the word, and how they must behave themselves in their calling. 108.  
Ministers of the Gospel, and of their excellency. 95.  
Ministers comforted against such as slander their doctrine. 109. 110.  
Ministers slack & negligent in their calling reproved. 109.  
Ministers of the Gospel, and what care they ought to have for their flock. 114. 115.  
Ministers of the word, and their duty. 93.  
Ministers of the word what they must look for in this world. 103.  
Ministers of the Gospel and a lesson touching the cross for their learning. 124. 125.  
Ministers of the word, and how they must behave themselves in afflictions. 115.  
Ministers, & of the certainty of their calling. 103. 104.  
Ministers of the Gospel must have three things in them. 106. 107.    
Monks. 

Monks holiness confuted. 10.    
Mystery. 

Mystery of the Gospel, and why so called. 104.  
Mystery of the Gospel, and how it is revealed. 105.  
Mystery of salvation wonderful, & how. 111.  
Mystery and Sacrament have no difference. 196.  
Mystery, and what it is by definition. 195.     

N.  
nativity-asters. 

nativity-asters, and their profession disgraced. 206. 207. 208. 209. 210.    
Nature. 

Nature is not to be forced. 213.  
Nature, and of the two parts of the same. 77.    
Newman. 

Newman, & how he is put on. 155.  
Newman, & his quality. 155.  
Newman & of sundry members to him belonging. 157. 158. 159. 160.     

O.  
Obedience. 

Obedience, & wherein the same consisteth. 20. 21.  
Obedience, and the rewards of the same. 209.  
Obedience is the cause of the lengthening of life. 205. 206.  
Obedience of servants to their masters. 214.  
Obedience, and what this word compriseth. 200.  
Obedience to our parents, and how far it must stretch. 200. 201.  
Obedience of children, how, and in whom it must be done. 200.    
Old man. 

Old man, and what it signifieth. 154.  
Old man, and when he is said to be put off. 154.  
Old man, & of sundry members unto him belonging. 157. 158. 159. 160.     

P.  
Parents. 

Parents, and how they ought to order their children. 211.  
Parents, and what they are bound to do to their children by nature. 211.  
Parents, and what they should consider in their children. 213.  
Parents, and how far forth they are to be obeyed. 201.  
Parents, and in what respects they are to be forsaken. 201.    
Pastors. 

Pastors, and why they were appointed. 138.  
pastors office and function not temporal, and why? 138.    
Peace. 

Peace, what it is, and from whence it doth proceed. 236.  
Peace the fruit of the Gospel. 230.  
Peace, and what is the foundation of the same. 11.  
Peace of God, what it signifieth. 10. 11.  
Peace, and from whom it proceedeth. 11.  
Peace with God set forth by description. 1●2.  
Peace made between the jews and the Gentiles, and why? 73.  
Peace with God, and peace with men. 94.    
Perfection. 

Perfection the fullness of God. 119. 120.  
Perfection, and that Christians must always be doing to come by it. 120.  
Perfection, and how the same must be sought and obtained. 142. 143.  
Perfection, and what kind of perfection is required of us. 165.  
Perfection in Christ is not one days work. 142.    
Power. 

Power of Christ, and what it betokeneth. 47.  
Power whereby Christ was raised from the dead. 44.  
Power of God, and his will go together. 120. 121.  
Power of God, and what it should first of all work in us. 121.  
Power of God, not of flesh or blood, but of the spirit and faith. 121.  
Power of God, and that without it, we are utterly weak 221.  
Power of God signified by his name. 181.  
Power of God cannot be overcome. 38.  
Power of God declared in Christ. 38.  
Power of God, and against what we must set the same. 38.  
Power of God, and the working of the same. 39  
Power of the lords death, and how it is to be distinguished. 39 40.    
Prayer. 

Prayer of Paul for the Ephesians, and the circumstances of the same. 34.  
Prayer, and what order we must keep therein. 35. 36.  
Prayer, and that faith is required therein. 117.  
Prayer, and of three circumstances thereupon depending. 116. 117.  
Prayer must follow thanksgiving. 33.  
Prayer, and what we must desire therein. 33.  
Prayer, the means to bring us to Christ. 233.  
Prayer, and what kind of prayer is required of us. 233.  
Prayer made in spirit, and what it is. 233.  
Prayer made in the flesh, and what it is. 233.  
Prayer, and for whom principally it must be made. 233.  
Prayer must be made continually for the ministers of the word. 233.    
Praise. 

Praise of God's glory, wherein it consisteth. 31.    
Predestination. 

Predestination, and the mean & manner of the same. 55. 56.  
Predestination, and how we ought to judge thereof. 58.  
Predestination a mystery commended unto us in the word of God. 55.  
Predestination, and who is the matter of the same. 19  
Predestination, and the manner thereof 19  
Predestination hath two ends, & what they be. 70.  
Predestination, and the double use of the same. 70.  
Predestination, and the third use thereof. 70. 71.  
Predestination, & the condition thereunto annexed. 56. 57  
Predestination, and in whom it is ratified. 57 38.  
Predestination declared by definition what it is. 58.  
Predestination, and the opposite or contrary thereunto. 58.    
Pride. 

Pride, & the bridling of the same. 128.    
Prince. 

Prince of the air, who. 81.  
Prince that ruleth in the Church, who. 81.    
Principality. 

Principality, and what it signifieth. 46. 47.  
Principality of Christ set forth. 47.    
Promise. 

Promise of grace, and who the are children of the same. 62.  
Promise of God sealed with Baptism. 69.  
Promise of long life conditional. 203.  
Promise of long life to obedient children impugned. 202. 203.  
Promise of grace stretcheth unto all. 60. 61.  
Promise of grace freely given. 61. 62.  
Promise of grace, and who take hold thereupon. 62.  
Promise of two sorts in the law of God. 203.    
Promises. 

Promises of long life, against the doctrine of destrinie. 204. 205.  
Promises of God, & to what kind of men they are applied. 216. 217.    
Promotions. 

Promotions not received in the Apostles time. 138.  
Promotions in the ecclesiastical state, why they were ordained. 139.    
Prophets. 

Prophets, of whom there were two orders. 137.  
Prophets of the old testament, who? 137.  
Prophets of the new testament, who? 137.    
Psalms. 

Psalms, what they are, and the use of them. 181. 182.     

R.  
Rebuke. 

Rebuke, and by what kind of rebukes men come to the knowledge of themselves. 174.  
Rebuke, and of the fruit which proceedeth from the same. 176.  
Rebuke, and how the light rebuketh all things. 176.    
Reconciliation. 

Reconciliation by the blood of Christ. 88  
Reconciliation, and of the instrumental cause of the same. 94.  
Reconciliation of two sorts, made by the cross of Christ. 93.  
Reconciliation, and the foundation of the same. 92.  
Reconciliation, and the manner how it was made. 92.    
Redemption. 

Redemption, and the manner thereof. 31.  
Redemption, and to whom it is to be ascribed. 83  
Redemption, and what shall be the price of the same. 178. 179.  
Redemption, and whereto the whole benefit of the same serveth. 120.  
Redemption, and by whom it is wrought. 21.    
Regeneration. 

Regeneration or newness of life ascribed to Christ's resurrection. 44.  
Regeneration, & what a wretched creature man is, without the same. 151.    
rejoicing. 

rejoicing of two sorts, and what they be. 180.  
rejoicing spiritual commended. 180.  
rejoicing of the godly, and wherein it doth consist. 182.    
Religion. 

Religion, and the chief grounds of the same. 85. 86.  
Religion, and of such as make a mock of the same, etc. 174.  
Religion, & that the knowledge thereof is necessary even for children. 213.    
Remission of sins. 

Remission of sins, a fruit of Christ's resurrection. 42.    
Reprobation. 

Reprobation, the opposite or contrary to predestination. 58.  
Reprobation, & the cause of the same. 58.    
Repentance. 

Repentance, and what favour it obtaineth. 204. 205.    
Repentant. 

Repentant, and a comfortable promise of God made to such. 168. 169.    
Respect of persons. 

Respect of persons, none in God. 63.  
Respect of persons, and where it taketh place. 63.  
Respect of persons, none at all in the kingdom of Christ. 109.  
Respect of persons, none at all in God. 93. 94.  
Respect of persons before men, but not before God. 219. 220:    
Resurrection. 

Resurrection of Christ, and the fruits thereof. 42. 43. 44.  
Resurrection of Christ, and what we ought to think thereof. 41.  
Resurrection of Christ, and the definition of the same. 41.  
Resurrection of Christ, and what promise it fulfilled. 41.    
revengement. 

revengement, and of the bridling of the same. 128.    
Right-hand. 

Right-hand of the Father, what it betokeneth. 45.  
Right-hand of the Father, the place of blessedness, etc. 45.    
Righteousness. 

Righteousness of Christ imputed unto us. 31.  
Righteousness the defence of the mind against the devil. 229.  
Righteousness the breast plate of a Christian soldier. 229.  
Righteousness, and what kind of righteousness is required of us. 155. 156.  
Righteousness is referred to the second table. 155.    
Rule. 

Rule of Christ not temporal, but eternal. 48.  
Rule of Christ pertaineth and stretcheth even to his enemies. 48. 49.  
Rule of Christ whereby he governeth his Church. 49.     

S.  
Sacrament. 

Sacrament, and a definition of the same. 189.  
Sacrament and mystery differ not. 196.    
Sacraments. 

Sacraments of the Church, in what estimation they should be. 189.  
Sacraments, and to what end they were ordained. 195.  
Sacraments keep their force, notwithstanding the wickedness of the receivers. 189.    
Salvation. 

Salvation, a benefit proceeding from grace. 83.  
Salvation standeth not upon faith, and works together. 86.  
Salvation is not of works. 84. 85.  
Salvation standeth upon the purpose of God. 54.  
Salvation, and why Christ is called the foundation of the same. 96. 97.  
Salvation indifferently offered unto all. 29.  
Salvation, and the principle of the same. 15.  
Salvation of man conditional. 16. 17.  
Salvation, and of the first cause and matter of the same. 112.    
Saints. 

Saints, and who are such. 10.  
Saints, and of their gathering together, what it meaneth. 141.  
Saints are faithful. 9  
Saints, and how they are so made. 9  
Saints, and by what means they are gathered together. 141.    
Sanctification. 

Sanctification, the next or nearest end of salvation. 85.    
Servants. 

Servants, and notable comforts for them in their hard calling. 215.  
servants charge and duty to their masters. 214.  
Servants, and what is required at their hands. 214.  
Servants, and how far forth they should obey their masters. 214.  
servants must have an eye to the promise of God, etc. 216.    
Service. 

Service of Princes to their subjects. 183.  
Service, and in whom a ready will is to do it. 183.  
Service of faith and submission, what it is 183    
Sins. 

Sins, and who are said to be dead therein. 75.  
Sins, and that such as are blinded therein, are darkness. 171.  
Sins, and the judgement of God upon the old world, for the same. 170. 171.  
Sins, and the six causes of the same. 78. 79. 80. 81.  
Sins, and the two causes of the same 76.  
Sins and trespasses how they differ. 75.  
Sins, and the sundry causes of them. 152.  
Sins, and when we are said to have fellowship with them. 173. 174.  
Sins, and of abstaining from them. 179.  
Sins, and against such as would excuse them. 169. 170.  
Sins, and a comfort for such, as groan under the burden of them. 191.    
Sitting. 

Sitting of Christ at the right hand of his Father, how it is to be understood. 45.  
Sitting of Christ at his father's right hand, and the fruits thereof. 46.  
Sitting of Christ at the right hand of God, what it meaneth. 46.    
Songs. 

Songs, & whereto they belong. 182.  
Songs that are wanton and light condemned. 182.  
Songs, and what kind of songs are required of Christians. 182.    
Sots. 

Sots, and who they be that deserve to be so called. 181.    
Soldier. 

Soldier Christian furnished and brought to his Captain. 233.  
Soldier Christian must be constant and valiant. 228.  
Soldier Christian, and with what weapons he must fight. 223. 224. 225. 226. 227. 228. 229. 230.    
Soul. 

Soul our inward man, and in what sort. 117. 118.    
Spirit. 

Spirit of Christ, & the effects which it worketh. 72.  
Spirit of wisdom, etc. to what end it pertaineth to knowledge, etc. 36.  
Spirit of promise, and why so called. 30.  
Spirit, and the use of the same. 30.  
Spirit of God, and how the same is grieved. 159. 160.  
Spirit of wisdom, etc. and what it is. 34.  
Spirit of God, and when he is said to be grieved. 160.  
Spirit, and what are the fruits thereof. 172. 173.  
Spirit, and that it is in us to cast off the holy spirit. 221. 222.  
Spirit of our mind, and how the same is renewed. 15●.  
Spirit, and of the fullness thereof. 181.    
Stars. 

Stars do govern inferior bodies. 206. 207.  
Stars have nothing to do with the minds of men. 206. 210.  
Stars have not such force, as the seed of generation. 206. 207.  
Stars have somewhat to deal in bodily health, etc. 207.  
Stars excluded from meddling with our kind of life and death. 209.    
Strength. 

Strength of the spirit, what, and from whence. 117.  
Strength of Christians Christ himself. 118.  
Strength of the Lord, maketh us strong, and how? 221.  
Strength of the Lord, and when we are made partakers thereof. 221.  
Strength of the Lord, not by nature, but by grace. 221.    
Submission. 

Submission, and to whom it belongeth. 183.  
Submission, and of the rule of the same. 183. 184.  
Submission, and of such as neglect the rule thereof. 184.    
Supper. 

Supper of the Lord, and whereof it is a token. 27.     

T.  
Talk. 

Talk that is filthy forbidden, and why? 159.  
Talk that is filthy, grieveth, God's holy spirit. 159. 160.    
Teachers. 

Teachers, and what danger cometh by such, if they be false. 144.    
Temple. 

Temple of God, and why every christian is so called. 100  
Temple of God, whereupon read notable points of doctrine. 100    
Thanksgiving. 

Thanksgiving must go before prayer. 33.  
Thanksgiving, and what kind of virtue the same is. 167.  
Thanksgiving enjoined unto us. 12.  
Thanksgiving for God's benefits required. 32.    
Theft. 

Theft, a word of large signification. 158.  
Theft a member of the old man. 158.    
Time. 

Time, and of redeeming the time, a point of a wise man. 178,  
Time, and of redeeming the time, according to the trade of occupiers. 178.  
Time, and of redeeming the time, and when we are said to redeem it. 178.  
Time, and of redeeming the time, and what it meaneth. 178.    
Trespasses. 

Trespasses, and who are said to be dead therein. 75.  
Trespasses and sins how they differ. 75.  
Trespasses, and the four causes of the same. 78. 79. 80.    
Trial. 

Trial of ourselves must be taken. 71.  
Trial of ourselves, and what it is. 71.  
Trial of ourselves aright, and from whence it must proceed. 71.    
Triumph. 

Triumph of Christ prophesied. 132.  
Triumph of Christ, understood by this word captivity. 133.  
Triumph of Christ, and in whom it shall be ended. 133.  
Triumph of Christians, and of comfort to be had thereby under the cross. 133.    
Truth. 

Truth, and what is the signification and meaning thereof. 153.  
Truth the girdle of a Christian soldier. 229.  
Truth, and what deceitful devices are used to draw men from it. 144.  
Truth a member of the new man. 156.  
Truth must be followed, and what this word truth compriseth. 145.  
Truth, and that we must gird up our loins therewith. 229.  
Truth, & how the mind of man must be armed with it against the devil. 229.     

V  
Vanity. 

Vanity of the mind declared. 149. 150. 151.    
Ubiquity. 

Ubiquity of Christ's natural body confuted. 45.    
Uncircumcision. 

Uncircumcision in the flesh only, but not in the spirit. 89. 90.  
Uncircumcision both in the flesh, and in the spirit. 90.    
Uncleanness. 

Uncleanness, all kind of concupiscence, etc. 166.  
Vncieannesse, a sin fight with true holiness. 166.    
Understanding. 

Understanding, and how the same is blind. 150. 151.  
Understanding in man, what it is by definition. 150.  
Understanding of the mind, and of the spirit. 80.    
Unity. 

Unity of the Church, and wherein it consisteth. 142.  
Unity, and from whence the foundation thereof must be fetched. 130.  
Unity of the Church, and of him that is separated from it. 130.  
Unity or love, and of such as violate and break the bonds thereof. 131.  
Unity, and of such as brag and boast thereof. 129.  
Unity, the reason whereof is to be marked. 129.  
Unity of minds in the Saints, and whereat the same must take beginning. 127. 128.  
Unity, & what are the plagues thereof. 128.  
Unity of spirit, and what it is. 127.  
Unity, and of such as departed from the same. 129. 130.  
Unity of spirit, and what are the foundations of the same. 126.  
Unity, & the degrees of the same. 142.    
Unthankfulness. 

Unthankfulness, an evil vice, and most abominable. 89.    
Unwise. 

Unwise, and who deserve to be so named. 179.    
Vocation. 

Vocation of Christians, and what it is. 125.  
Vocation, and what it ought to stir us up unto. 125.  
Vocation, and unto what things we are called. 125. 126.     

W.  
Whoremongers. 

Whoremongers, and of their heavy judgement. 168.    
Wilfulness. 

Wilfulness, and who is the child of wilfulness. 78.    
Will of God. 

Will of God ought to be the rule of our race. 179.  
Will of God fatherlike towards all. 68 69.  
Will of God, and in whom we must seek it. 20.  
Will of God, & his promise at agreement. 120. 121.  
Will of God, witnessed in his word. 17.  
Will of God to have all men saved. 17. 18. 19  
Will of God is free, and tied to no necessity. 28.  
Will of God most holy & perfect. 28.  
Will of man, moved by God's will, and how? 29.  
Will of God, one simply, and not two. 63. 64.  
Will of God in saving and condemning. 64. 65.  
Will of God of two sorts. 65.  
Will of God to be seen chiefly in four things. 59 60. 61. 62. 63. 64. 65. 66. 67. 68 69.  
Will of God, the foundation of our predestination. 58. 59  
Will of God, and how, and whereby the same is revealed unto us 59  
Will of God's good pleasure, what it is. 24.  
Will of God to be preferred before all things. 179. 180.  
Will of God signified by his name. 181  
Will of God, & our will, contrary. 68  
Will of man prone & ready to sin. 68    
Will of the flesh. 

Will of the flesh, and whereupon it stayeth. 62.  
Will of the flesh, and how forcible and violent it is. 80.    
Will of the spirit. 

Will of the spirit, and what things it commandeth. 80.    
Wine. 

Wine, & of being drunk therewith. 180    
Wisdom. 

Wisdom is the knowledge of the Gospel. 23.  
Wisdom of God's children contained in the Gospel. 24.    
Wives. 

Wives, and wherein they discharge their subjection. 197.  
Wives, and of the manner of loving them. 192.  
Wives, and of their subjection to their husbands. 184. 185.  
Wives, & of their duties to their husbands. 197.  
Wives, and what kind of subjection is required of them. 185.  
Wives that are stubborn and disobedient. 186.  
Wives, and that they have profit by their obedience. 186.  
wives must be content with their own husbands. 186.    
Word. 

Word of our calling, & what it is. 130.  
Word of God commended unto us, and of the benefit of the same. 109.  
Word everlasting, and how it abased itself. 134.  
Word of God, and what it instructeth and teacheth. 173.  
Word of God, aught to be the rule of life to the godly. 173.  
Word of God, and how the ministers thereof must handle it. 235.  
Word of God, and how it frameth the judgement, etc. 152.  
Word of God, and what they which preach & teach it, must look for. 235.  
Word of God preached, contemned by the Anabaptists. 234.  
Word of God, the sword of the spirit. 231.  
Word of God, weapon of a Christian soldier against Satan. 231. 232.  
Word of God, and how it must be used against the devil. 232.  
Word of God abused, and ill applied by the Papists. 2●2.  
Word of God, and when it is the spiritual sword. 232.  
Word of God, and of the malice of Antichrist to suppress it. 232.    
Words. 

Words vain, and the danger of them. 170.  
Words vain, and of such as delight in them. 170.    
Works. 

Works necessary and convenient to be done. 85.  
Works excluded from the mystery of our salvation. 84.  
Works of darkness, what they are. 173.  
Works of darkness must be rebuked, and how? 173. 174.     
FINIS.   

¶ The Argument upon the Epistle of the Apostle Saint Paul to the Ephesians.  
THat we may the more fully perceive and understand the argument of this most holy Epistle, written to the Ephesians, out of the prison at Rome: we must make declaration of those four points, which I am wont to touch in the beginning of mine expositions upon the holy Scriptures.  
The four points are these.  
First, Who was the Author of this Epistle. For to know this, maketh very much for the winning of worthiness, and authority to this Epistle.  
Secondly, What was the occasion why the same was written. For the marking hereof, maketh very much, both to understand the perfect discourse of the whole matter, and also to declare the order of the questions.  
Thirdly, What is the state or principal question, whereby the kind of the cause is known: & the end or scope of him which speaketh is understood.  
Fourthly, What is the order of handling: which being not understood, the weight & importance of things cannot be observed. To conclude, it often times falleth out, that the method or manner of speaking being not marked, circumstances contrary & beside the meaning of the writer, are heaped up together, and many things are wrested of heretics, for the confirmation of their wicked & erroneous opinions: as is to be seen in their writings, who in judging, use not the rule of Logic: but handle all and every several part or parcel, as it were members plucked off from the body.  
Of these four points therefore we will orderly entreat, to the intent that we may the more easily attain to the understanding of this divine Epistle.  

Of the first.  
THe Author of this Epistle is the Apostle Paul, that great Doctor or teacher of the Gentiles: who, as he was called to the office and ministery of an Apostle, by the revelation of jesus Christ, so was he instructed and taught the mystery of salvation, by the same jesus Christ. This Apostle, like a valiant soldier of Christ, being adorned and decked with soldierlike ensigns and arms of the field, to wit, with sundry sorts of tribulations and persecutions, 
2. Cor. 11. 23. 24. 25. 26. 27. 28.  with whippings, stonings, buffetings, revilings, etc. by the space of five and thirty years almost, wrote this Epistle in Prison at Rome to the Ephesians, drawing to an end of his life. Forsomuch therefore as the Author of this Epistle, is a man of such account, it is not lawful to call in doubt, either the weightiness of the matter, or the authority of the writer. Wherefore, whatsoever things are delivered unto us in this Epistle, we ought no less to reverence and consider, than the very things themselves, which God by his own mouth hath uttered and spoken from Heaven. And therefore, as the doctrine contained in this Epistle, is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉: that is to say, by inspiration from God: so hath it very great weight & force to confirm the articles of our religion, and to confute errors, and that in such sort, as that no man, unless he be altogether godless, and a professed or sworn enemy to Christ, will set himself against the worthiness and authority of this most holy Epistle. Many more things, touching this our Apostle, may be read in the Acts of the Apostles, & in his own Epistles to the Galathians, the Corinthians, and others.   

Of the second.  
AN offence taken at the cross, ministered an occasion to the Apostle, of writing this Epistle. For at such time as Paul, having finished his course of preaching, was cast into prison at Rome, and that the godly every where were afflicted, not only by Tyrants, but also of false Apostles: he thought it a part of his charge and calling, to confirm the Ephesians, by writing to them, whom because of his absence, he could not teach: lest that, either for his own cross, or for the persecutions of the Church, which at that time were exceeding great, they should fall from that grace, whereof they were made partakers by the preaching of the Gospel. As therefore the offence of the cross, moved this most holy Apostle of Christ to write: so the end of his writing was, to arm the Ephesians, that they might invincibly stand, & persist in that doctrine of Christ, which they had learned of him.   

Of the third.  
BEcause the special part of this Epistle consisteth in exposition, the full scope thereof doth less show itself, than if it were reasoned and disputed upon: which notwithstanding shall easily be attained, when the end of his writing is perceived. Out of the first, second & third Chapters therefore is this principal scope or sum gathered: namely, That the doctrine concerning the grace of God, and his mercy through jesus Christ, is no newly upstart doctrine, neither belongeth to one sort or sect of men only: but that the same, even from before the world was created, until this day, was in such order established by God himself, that so many should be saved in Christ, as believed in him, 
Rom. 1. 16  not only jews, but also Gentiles, among whom were the Ephesians. This scope or sum is declared in a large exposition, & trimly set out or decked with weighty words and sentences: and this is done in the three first Chapters. Hereby most evidently appeareth, how necessary the doctrine is, which is delivered in this Epistle. In the three last Chapters, divers exhortations are interlaced, and duties also, as well common to all estates, as peculiar to some, are commended to the godly.   

Of the fourth.  
THe occasion, the full scope or sum, and the end, why this Epistle was written, being known, the order or method of handling the same, may the more easily be declared, and also understood. There are (besides the title, the greeting, and the knitting up or farewell of this Epistle) two principal parts, namely, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that is to say, Doctrine and Exhortation: whereof doctrine is by nature the first, & exhortation the second by order. For this is the perpetual order of Moses, of the Prophets, of Christ, of the Apostles, and of all such as teach aright: that upon doctrine, which they deliver in the first place, they frame & bring in their admonitions, their exhortations, their comminations or threatenings, their reprehensions or rebukings, their consolations, etc. For so do they apply their doctrine to the hearers. And surely, a small matter it is to teach well, except therewithal thou stir up the slothful with certain pricks, except thou refresh and comfort the fearful, except thou rebuke and chide the stubborn and wilful, etc.  
Furthermore, the former part, which is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Doctrine, is not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉: that is to say, standeth not upon disputation or reasoning: but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that is to say, consists in exposition. For it containeth an exposition of the mystery of our salvation, & that first in general, towards all the elect or chosen, declaring, that it is not a new mystery of salvation, but in such sort ordained and established, before the creation of the world, by the mere goodness of our heavenly Father, that he would save all believers, in his beloved son. Then he divideth the generality, & apply the same to the specialties: showing, That the benefit of reconciliation or atonement, doth indifferently belong to the jews and to the Gentiles, among whom were the Ephesians. And as Rhetoricians teach, what is to be observed in the exposition of things, so he beateth in more deeply the causes & the circumstances. For he setteth down most diligently, the causes efficient, material, formal and final of this mystery, making a repetition of the self same things yet again, both that a desire of this so great a mystery, might be kindled the more in the minds of the Ephesians: & also that they might not (for any causes whatsoever) fall from so great grace. Hereupon also it ariseth, that he saith, he giveth God thanks, for that he hath vouchsafed to reveal his mystery of the salvation of mankind, to the Ephesians: & that he witnesseth likewise, that he prayed unto God for the Ephesians, that they might profit daily more and more, in the knowledge of this mystery.  
Now, that he might persuade the Ephesians, that salvation freely given, doth also pertain to them, he showeth how he himself was called and taught, by the revelation of jesus Christ, to preach the Gospel or glad tidings of salvation freely given, not to the jews only but to the Gentiles also, the difference between the jews and the Gentiles being taken away by the coming of Christ: so that salvation freely given, is indifferently, and without respect, offered to the Gentiles, and to the jews: faith being the instrument whereby it is received.  
Hitherto have we touched the former part of this Epistle, which he knitteth up and endeth with a thanksgiving, according to his usual manner.  
Here let the Readers diligently mark, how fitly all things are applied to the scope and end of his writing. If grace be powered out so plentifully upon all men: if the mystery of salvation decreed, and purposed before the creation of the world, be preached: if in his beloved son he loveth the believers: if he seal salvation & grace by his spirit: if he send Apostles and Ambassadors with grace of this mystery: if it be a gift and benefit freely given: if by the preaching of this benefit the praise and glory of God is testified: to be short, if the holiness and salvation of men be sought: what man or woman, unless they be wood & witless, contemners and despisers of their own salvation, but will confess that it is marvelous necessary to stand sledfastly in this doctrine, & with a valiant & invincible mind and courage, to suffer rather any torments, than to fall from so great grace and salvation.  
The latter part which standeth upon exhortation, is diverse & manifold. For in this the Apostle exhorteth first of all to the unity of spirit in love & charity: then he goeth to common duties, as it were to the specialties of the generality. Then, by reasons repugnant & contrary to our vocation or calling, he weaneth and withdraweth us from vices, and declareth (by comparison) what the godly aught to do. Hereunto he addeth precepts concerning domestical discipline, or household government. For he inioineth husbands & wives, parents & children, masters and servants, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 officia sib● invicem reddere, that is to say, to use semblant and proportionable duties one towards and other: all which he draweth out of the fountain of faith & love, applying to each severally that which to them is convenient. After this he maketh up the panoply or warlike furniture of Christian soldiers, and therewithal he armeth the Ephesians, against Satan the enemy of man's salvation: unto this part be joineth are quest, that the Ephesians would pray for him. Lastly, he maketh mention of Tychicus, whom he sent unto them with this Epistle, of whom (as he certifieth them) they might know his estate: & so at the length, with a well wishing unto them, according to his custom, he maketh en end. Let this be sufficient to be spoken of the order and method of handling this Epistle. Now, in the explication or expounding of every several Chapter. I will (after my manner) keep this order. First, I will gather & draw every several Chapter to a certain summary or head Secondly, & will set down the order and parts of every several Chapter. Thirdly and lastly, I will add an exposition, & an observation of such doctrines as we shall meet, with an applying of them to our use and practise. The first bringeth this benefit, that whatsoever is Rhetorically spoken, the same being examined summarily by Logic, may the more easily be understood, and in few words or short speech once conceived, may stick the faster in memory. The second, which is the middlemost, doth help as well the interpreter or teacher, as also the learners or scholars. It helpeth the interpreter or teacher, lest he, forgetting those things whereof special consideration should be had, might break out into straying opinions, nothing belonging to the Author's meaning: which thing in sequel engendereth many corruptions, diversity of opinions, unprofitable disputations, sects & heresies. It helpeth the learners or scholars, because they (besides observation & marking of the order, than the which nothing is more handsome & commendable) ma● the more narrowly see into the pith & substance of things whereby judgement is form in the learners, to the end that they in other writings may observe & mark the phrase and manner of speech. The last examineth the order of things, bringeth light to that which is hidden & dark, untieth that which is entangled & snarled, & showeth the use of those things, which are declared in our life: by which means it cometh to pass (as the Apostle saith) that out of the Scriptures we draw knowledge, comfort, patience, and hope.    

THE FIRST CHAPTER.  

The sum of the first Chapter.  
AS God revealeth the mystery of salvation by his gospel unto them, whom (according to his good will & pleasure) he hath chosen in his beloved son, for the praise of his glory: so he sealeth them with his spirit: & Paul testifieth that the Ephesians are in the number. Wherefore he giveth God thanks for them, and prayeth that they might more and more abound.   

The order and parts of the Chapter.  
THe order of the Chapter is this. After the inscription or title, & the desire or wish, followeth in the first place a thanksgiving, a reason being taken from the manifold blessing & grace of God, most liberally powered forth upon all mankind. hereunto is added a notable exposition of this grace of God towards all mankind, and that altogether Rhetorical. For first of all he setteth out and commendeth this grace of God towards mankind: and by reasons drawn from the Causes and Effects he amplifieth and enlargeth it. Then he goeth from the generality unto two specialties: and this partaking of grace he apply first to the jews, and secondly to the Gentiles, but under the name of the Ephesians. Moreover, to the end that the Ephesians might acknowledge the greatness of this grace, and think upon perseverance or constancy, he saith that he giveth God thanks for revealing unto them the mystery of salvation, and that he prayeth unto God, that they may increase & abound therein more and more. From whence he falleth again into the setting forth and commending of God's benefits.   

¶ The exposition of the first Chapter, with the observation of doctrines therein contained.  

1. Verse.  PAUL an Apostle of jesus Christ by the will of God, to the Saints which are at Ephesus, and to the faithful in Christ jesus. PAUL an Apostle of jesus Christ by the will of God. To the Saints which are at Ephesus, and to them which believe in jesus Christ. 
THere are two parts of this inscription or title, the first whereof containeth three things, to wit. The proper name of the person which writeth. The worthiness of his office, and the authority of his function Apostolical. Hereupon we may gather first of all, what account is to be made of the doctrine of the Apostle, who was made an Apostle of jesus Christ, by the will of God. Secondly, we may learn hereby in general, not only what the authority of Ministers is, which bring Paul's doctrine: but also what manner confession of their function and calling is required. We must conclude upon both, that we must not give place to assemblies of men sitting in council, or to the authority of any man or men, if they command or bring in any thing contrary or against this doctrine of the Apostle. For it is not meet that the authority and vioce of God should give place to the traditions, or to the superiority of men or devils. To this agreeth that saying of Saint Paul to the Galathians. If an Angel from Heaven preach otherwise than we have preached, let him be accursed.  
The second part of the inscription or title, doth not only name them, unto whom the Apostle writeth, to wit, the Ephesians: but also adorneth and beautifieth them with most excellent titles, whilst it calleth them by the name of Saints and Faithful. Which two names are so jointly linked together by nature, that of whom so ever the one is spoken, the other also is most truly meant and uttered. For they cannot be separated either from other: because, who so ever is faithful is a Saint: and who so ever is a Saint is faithful. Whosoever believeth truly is holy: and again, every one that is holy doth believe.  
Now, we are made Saints, or holy by this means. The faith of the Gospel doth separate us from the unholiness of the world, & bringeth us unto the family or household of God: by this self same faith we are purified and made clean. For whosoever believeth in Christ, is both purged and also healed by his blood. Furthermore, by this self same faith we are presented before God, that we might be a lively sacrifice, pleasing God through jesus Christ. Whosoever therefore is separated from the unholiness of the world, is purified by the blood of Christ, & is slain to be a lively sacrifice unto God, through jesus Christ, the same is a Saint & holy in deed, notwithstanding he perceive in himself certain spots and blemishes, which he doth what he can to wash away & avoid.  
This place doth show, as well what things are joined to a true faith: as also that the faithful is reputed a Saint or holy one before God, even by the judgement of the holy Ghost. The words of Chrysostom in this place are excellent. Lo (saith he) Saint Paul calleth such men Saints, as had wives, children, and an household. For afterwards followeth the proper terms whereby he termeth them, to wit, Husbands, wives, masters and servants, and to them he commendeth mutual duties. By this terming of them Saints therefore, the pestilent error of Monks is confuted, who put sanctity or holiness in single life, and in feigned or dissembled virginity. Unto these also I add, that they likewise are confuted by this place, who bragged and boasted of a precise choice of poverty, as of the perfection & fullness of Christian holiness. For among the Ephesians, were many faithful persons, which did abound in riches & wealth: yet they, notwithstanding their conversion by the preaching of Paul, cast not away their riches, or set their substance at nought.   

2. Verse.  Grace be with you, & peace, from God our Father, and from the Lord jesus Christ. Grace be with you, and peace, from God our Father, and from the Lord jesus Christ. 
THis desire or well wishing of the Apostle, comprehendeth a summary of the benefits of the Gospel. First he wisheth unto the Ephesians God's grace: which signifieth unto us, as well the free good will of God, as also every gift whatsoever is given us of God. Secondly he wisheth peace unto them, that is to say, reconciliation or atonement of ourselves with God: he wisheth likewise unto them such things as are joined with this reconciliation: namely, the joy of spirit, and a quiet conscience.  
Now, from whence this grace and peace proceedeth, & by whom we possess them, the Apostle declareth, when he saith (From God our Father, and from the Lord jesus Christ.) From God the Father, as from the beginning & fountain: & from the Lord jesus Christ, as from the Mediator. For as the Father is the fountain of all graces: so the son is both the matter & merit of all grace & peace. Here therefore, even in the very entrance of this Epistle, all merits of men, and all dreams of Monks, touching their traditions, all their Merita congrui, digni & condign: that is, of congruity & worthiness, etc. are put to silence. For so often as grace is preached so often are the merits of men overthrown and condemned. For how can that be of merit, which is of grace? For that saying of the holy Ghost standeth unremovable, Si ex gratia, non ampliùs ex operibus: 
Rom. 11. 6  alioqui gratia non est gratia, etc. If it be of grace, it is no more of works, or else were grace no more grace. But if it be of works, it is no more grace, or else were work no more work. The Apostle, in this place doth so oppose and set grace and work one against the other, that both of them can by no means be attributed to one self same third thing, neither yet the one ascribed to the other.  
Moreover, this well wishing doth teach us, that we can obtain no good thing at God's hand, but that which proceedeth from God, by and through our Lord jesus Christ. Saint Paul therefore sendeth us to the Well head of all goodness, and there withal requireth faith, which is the bucket, whereby we draw all goodness out of this Well head. For as the foundation of this grace and peace, is the good will of God, and his fatherly love, in having compassion of man: so man is the mark or end whereunto this foundation is referred, but yet by faith. For faith is the instrument, whereby this grace and reconciliation offered unto us, is received, and possessed.   

3. Verse.  Blessed be God, even the father of our Lord jesus Christ. Blessed be God the Father of our Lord jesus Christ. 
THe apostle beginneth with thanksgiving: which tendeth hereunto, even to admonish us of our duty. For it is not convenient, that we should lightly pass over and let slip any grace of God, without praising & magnifying his name for the same.  
The word (Blessing) which Saint Paul useth in this place hath not a simple signification, but varieth in consideration of that whereunto it is applied: for God blesseth man, man blesseth God, and man blesseth man: howbeit diverse and differing ways. When God is said to bless man, the meaning is, That God in speaking the word, prospereth and dealeth well with him. For the word of God is his work: and what he saith, is done. Man is said to bless God, when with a true faith he praiseth & glorifieth God for his benefits, through jesus Christ, and that with the heart, & outward confession of the mouth. That this is so, it is evident: because the Scripture useth these words, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 (well wishing, and blessing) indifferently, the one for the other. Man is said to bless man, when he wisheth him prosperity, and prayeth that all things may go well with him.  
Furthermore, the priestly blessing is not to be supposed the blessing of man only, but rather of God: in which blessing the commandment & the promise is to be marked. The commandment is this: Benedicetis, etc. (Thus shall you bless the children of Israel (saith the Lord) & say unto them: 
Num. 6. 23  The Lord bless thee and keep thee, The Lord make his face shine upon thee, & be merciful unto thee, The Lord lift up his countenance upon thee, and give thee peace.) The promise is this: Inuocabunt Sacerdotes, etc. The Priests shall put my name upon the children of Israel, and I will bless them.) This promise is to be received by faith, and it stayeth upon the merit of Christ, in whom all the promises of God are, yea, and Amen.   

3. Verse.  Who hath blessed us with all spiritual blessing, in heavenly things in Christ. Which hath blessed us with all manner of spiritual blessing in heavenly things by Christ. 
THis is the reason of his thanksgiving, wherein he comprehendeth very great things in singular shortness. For first of all he setteth forth the fountain and Author of all blessing, that is to say, of all prosperity: namely, God the Father, who of his fatherly good will blesseth us. Secondly, he giveth us a sight of the object: to wit, man, upon whom God hath powered his blessing most liberally. Thirdly, he declareth the peculiar blessing, which is handled in this place, to be spiritual grace, whereby we are adopted, and made heirs of everlasting life. Fourthly, he showeth that this peculiar and excellent blessing is not to be sought for in the world, but in heaven: and that it is begun first here, but there ended and made perfect. Fiftly and lastly, he addeth the matter of this spiritual blessing. For Christ is the matter and merit of the same.  
Mark how many and how heavenly things the Apostle knitteth up in a very few words. As the first and the second point teach us, that God is the Fountain of all good: so they beat down and keep under all arrogancy, and pride of man. The third point teacheth us, that the benefits of the Gospel are spiritual. The fourth sendeth us to heaven by faith, where the treasure of all blessing is laid up in Christ. The fift and last overthroweth mightily all merits of men. For the merit of this heavenly blessing is in none other, but in Christ alone.   

4. Verse.  As he hath chosen us in him, before the foundation of the world, that we should be holy & without blame before him. According as he hath chosen us in him before the creation of the world, that we should be Saints & unreprovable before him in love. 
THis is a reason of that which the Apostle said before. For as in the last verse he set down a reason, why we are bound by duty, to extol the goodness of God: to wit, because he hath most liberally powered his spiritual blessing upon us, whereby he hath blessed us in Christ: so here is annered a reason of that reason, by exposition. Wherein, as he comprehendeth the foundation and matter of that heavenly grace or spiritual blessing: so likewise he shutteth up, as it were in a very brief Aphorism, the time and last end of the same: to the intent that this mystery might the more manifestly appear before our eyes.  
The foundation of our spiritual blessing, or heavenly grace, or of our salvation, the Apostle maketh Gods eternal election, whereby he vouchsafed to choose such as should believe in him, before the creation of the world.  
The matter thereof is Christ. For in him only heavenly grace doth rest: yea, our life & salvation is in him. Here we must take very great heed, that we separate not election from his proper matter. For we must not dream of any election without Christ. God hath not chosen us simply, but in Christ, that is to say, as members of Christ, knit by faith unto Christ our head. He saith that this election in Christ, was therefore wrought before the world was made: lest the Ephesians should think, that this Gospel or doctrine of obtaining salvation by Christ, was preached by Paul at hap hazard or adventures, as a doctrine but lately hatched: but that they might rather know, that it was the eternal counsel or purpose of God, to give salvation to all that believe in Christ.  
The last end of this heavenly blessing is added, to wit, (That we should be holy, & without blame before him in love,) which is the fountain of all other christian duties. This high and excellent calling therefore doth require holiness and innocency of life, as the last end or effect of spiritual blessing.  
Thus far we have showed the meaning of the Apostle, now let us see what doctrine & comfort is to be gotten thereby.  
First therefore, where he saith, that (We are chosen in Christ before the foundation of the world) we may thereupon, as upon an unmovable principle, conclude these specialties: to wit, That our election is free, that it is without us, that election is not to be sought in the matter of man, that election is firm & ratified, that our salvation is founded in Christ alone, that all merits of men are excluded, that they are called elect or chosen, which are in Christ by faith: for the principle of our salvation standeth steadfast, He that believeth in the son, shall not perish, but shall have everlasting life. For by faith a passage is made from eternal election, to glorification to come.  
Some, out of this place do reason in this manner, God hath chosen some, in Christ, before the foundation of the world, Ergo God ordained the fall of man before the foundation of the world. For of them which fell, some are chosen to life, and some are reserved or kept to due condemnation. Now seeing it is necessary, that men stood, before their fall: it followeth, that God ordained the creation of man in righteousness, and holiness, from the which he fell by sin. Therefore, the creation of man, his corruption, his election, & his reprobation are ordained of God.  
To this argument I answer: That to ordain and bring to pass is one thing: to foreknow in eternal counsel another. God ordained the creation of man to his own Image or likeness, that he should be righteous and holy: & it was the fatherly will of God, that his creature should continue such a one. He did foreknow that man should fall after Satan had deceived him, yet notwithstanding he ordained not his fall: yea rather, this his fall was contrary to God's ordinance, else had it not been deadly unto man. But in so much as God foreknew man's disease, he ordained a remedy, to wit, his election after his fall in jesus Christ.  
Therefore, the foreknowledge of God is not the cause of man's fall: but contrariwise, his fall which was to come, was the cause of God's foreknowledge. For the thing dependeth not upon knowledge, but knowledge upon the thing. Again, we have to understand, that the election of God is eternal, and before all time: so that therein, in respect of time, nothing is to be thought before or after. S. Paul therefore when he saith (That God hath chosen us before the foundation of the world) speaketh in respect of us, who are then in deed said to be elected, and chosen by God's eternal decree, when we believe in Christ, and endeavour to live in holiness and innocency.  
Hereupon it followeth, that the blasphemous speeches of such are execrable & accursed which say: If I am elected and chosen, why then mine iniquity shall not condemn me, the counsel of God is unchangeable. If I be not elected and chosen, why then neither faith, nor desire to live virtuously will do me any good. The manner of election which is conditional, confuteth these kind of speeches. We are chosen in Christ, Ergo we are chosen upon this condition, if we be in Christ: that is, if we shall believe in Christ. Wherefore he that is condemned is condemned through his own default, because when he was fallen, he refused to take hold of God's right hand, whose will it was to lift him up again. This is proved by the end of the ministery of the word. For God sent the Apostles, & their successors also abroad to this end, That they should preach the Gospel, & that they which believed should have life everlasting. Our salvation therefore out of doubt is conditional, 
Col. 1. 13.  as these words of Paul bear record, Si modo, etc. If you continue grounded and established in the faith. Participes, 
Heb. 3. 6.  etc. We are made partakers of Christ, if we hold fast the confidence, and the rejoicing of the hope unto the end. 
1. Tim. 2. 15.  Mulier, etc. The woman shall be saved, if she continue in faith. Si tamen, etc. If so be we shall be sound clothed & not naked. 
2. Cor. 5. 3.  Christ in like case beateth into our heads this condition, 
joh. 3. 18.  Qui crediderit, etc. He that believeth, shall not be condemned: but he that believeth not, 
Luke. 13. 5  is condemned already. Nisi, etc. Except ye amend your lives, 
joh. 15. 7.  ye shall all likewise perish. Si manseritis, etc. If ye abide in me, & my words abide in you, ask what ye will, and it shall be done unto you. Upon this simplicity of God's word, let us steadfastly stay ourselves, neither let us suffer ourselves to be withdrawn from it by any sophistry: let us give to God the praise of truth: and let us be truly resolved in ourselves, that Gods will is to do that indeed, which he witnesseth in his word he will do.  
But if we be not able to answer to all the crafty conclusions of Sophisters, which wrist the Scripture diversly, to maintain & uphold their decrees of destiny: let us confess, that we are but babes in the school of Christ, and let us hold fast the grounds of godliness, which we have attained unto, by an unfeigned faith: neither let these most sweet and delicate saying be snatched from us, 
1. Tim. 1. 15.  Fidelis sermo, etc. This is a true saying, and by all means worthy to be received, that Christ jesus came into the world to save sinners. 
1. Tim. 2. 3 4. 5. 6.  Again, Hoc honestum, etc. This is good and acceptable in the sight of God our Saviour, who will that all men shall be saved, and come unto the knowledge of the truth. For there is one God, and one Mediator between God and man, which is the man Christ jesus, who gave himself a ransom for all men. And the Lord himself saith, Venite, etc. Come unto me, 
Matth. 9 13.  all ye that labour & are heavy loaden and I will refresh you. And again, Non veni, etc. I came not into the world to call the righteous, 
2. Pet. 3. 9  but sinners to repentance. Again, Deus est, etc. The Lord is patiented towards us, & would have no man perish, but would all men to come to repentance. 
Rom. 10. 11. 12.  Again, Omnis, etc. Whosoever believeth in him, shall not be ashamed: for there is no difference between the jew and the Grecian: for he that is Lord overall, is rich unto all that call upon him. Again, Apparuit, etc. For the grace of God, 
Tit. 2. 11. 12. 13.  which bringeth salvation unto all men, hath appeared: & teacheth us that we should deny ungodliness, & worldly lusts, and that we should live soberly & righteously, and godly in this present world: looking for the blessed hope & appearing of the glory of the mighty God, and of our Saviour jesus Christ. These and such like saying let us set against all sophistry, nothing regarding the fowl language of sophisters, albeit they miscall us at their pleasure, terming us, fools, dolts, blockheads, asses, and otherwise as they list. Let Christ alone be our wisdom, who (as we know well enough) hated all sophistry.   

5. 6. & 7. Verses.  
5 Who hath predestinate us, to be adopted through jesus Christ unto himself, according to the good pleasure of his will,  
6 To the praise of the glory of his grace, wherewith he hath made us accepted in his beloved,  
7 By whom we have redemption, through his blood, even the forgiveness of sins, according to his rich grace.  Who hath predestinate us unto the adoption of his children, through jesus Christ unto himself, according to the good pleasure of his will, to the praise of his glory & grace, whereby he hath made us acceptable in the beloved, in whom we have redemption by his blood, even the remission of sins, according to the riches of his grace. 
THis is an exposition, or rather a certain notable, & excellent repetition of the last reason, with greater weight of things & words, & also a noting of circumstances. For in this place the Apostle fetcheth further, & beateth upon that, which before he had spoken, heaping up such things together, as seemed to make the more for the plain proof of the matter. Now, that we may the better draw out such treasure, as is stored up in this part, and apply the same to our use, let us lay it down in points, and let us consider and examine every particular member by itself severally, and weight them throughlie, and (as they say) to the proof.  

Of this part, there are eight members, which thus follow in order.  
IN the first place he maketh mention, of the very: foundation or principal cause of our spiritual blessing, that is to say, of our salvation, namely predestination: whereby God had a foreknowledge of their salvation (even before the world was made) which should believe in jesus Christ. For as our Lord jesus Christ alone, is the matter of our election, so is he also of our predestination.  
In the second place he setteth down the form or manner of predestination: to wit, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉: that is to say, adoption: whereby we are adopted into the sons, which were before, through sin, the sons of wrath. This predestinate adoption, is applied unto us by faith, according to that saying of the Apostle. 
joh. 1. 12.  Potestatem dedit, etc. He hath given power to them that believe in him, to be the sons of God. Now, seeing God, by the preaching of the Gospel, calleth (all men) unto faith, there is no doubt but Gods will is indeed, that (all men) should be saved. For, far be it from the minds of the godly, to have such a thought: namely, that the heart of him which hath mercy differeth from the voice of him which calleth.  
In the third place, because it is come to pass through the sin of our first parents, and by our own default, that we are estranged from God and put back a far off from God's household, the Apostle showeth a mean, whereby we are joined to God again, received into his household, and adopted for his sons. This remedy or mean is jesus Christ, the only Mediator of God and men, who is apprehended and taken hold upon by faith in the preaching of the Gospel, wherein the holy Ghost is effectual and mighty in working. Here all merits of men, which make nothing for our salvation, are manifestly overthrown and laid along: likewise all prerogative and boasting of the flesh is here confounded, That he which glorieth, 
1. Cor. 1. 31  might glory in the Lord, in whom we are both elect and predestinate.  
In the fourth place he expresseth the compelling cause of this excellent grace and adoption: namely, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is to say, the bountiful, liberal, and fatherly affection, or entire love of our heavenly father towards mankind. This good will and love of God, the Angels blaze abroad at the birth of Christ, 
Luke. 1. 14  saying: Gloria, etc. Glory to God on high, in earth peace, & toward men good will. The very same hath our heavenly Father himself testified from heaven, 
Math. 3. 4▪ 17. & 17. 5  Hic est, etc. This is my beloved son, in whom I am well pleased, that is to say, in whom I am become bountiful and favourable towards mankind to work his salvation. Let us therefore take heed, that we seek not the good pleasure and will of God towards us elsewhere, than in jesus Christ alone, because in him, without all doubt, we shall find the same by faith.  
In the fift place, the last end of our adoption is added, which is thrice repeated in this Chapter: to wit, That the glory of his grace might be praised. For as our adoption is from God, so must the same be referred to God, that his goodness might be praised and magnified through jesus Christ. This end is not to be separated from the grace of adoption: whereby manifestly appeareth, how necessary new obedience is, in them which are regenerate and borne again by faith. For herein consisteth new obedience, that we should glorify God in our mind, in our heart, in our voice, in our works, and (to be short) in our whole life. Let them therefore be ashamed of their folly, which teach, that the good works of Christians, are not only not necessary, but also hurtful unto men.  
In the fift place, he declareth from whence, and out of what fountain that fatherly good will and grace of God towards us doth flow, when he saith: (Wherewith he hath made us accepted in his beloved▪) This beloved jesus Christ, is that fountain, out of which that exceeding great grace of God towards us doth issue: where upon that falleth out jump which we noted before, that none shall be partaker of this grace, but they which lay hands upon this beloved son of God by faith.  
In the seventh place, some thing is said of redemption: to wit, That the beloved son of God hath redeemed us by his blood, and washed away our sins, that how many of us so ever rest upon him with a steadfast faith, might appear just and righteous in the sight of God.  
In the eight place, the principal cause of our redemption, wrought by jesus Christ, is touched, where it is said, (According to the riches of his grace:) that is to say, according to the everlasting & unspeakable grace of God, whereby he would that his beloved son should be made a cleansing sacrifice for the sins of men: that the justice of God, by that means might be satisfied, and that place might be left for his mercy. (The riches of his grace) do signify, (after the Hebrew phrase) Gods unmeasurable, bottomless, and everlasting grace (as I said even now:) which manner of speech the Apostle useth upon especial reason, and singular purpose. Let us therefore consider, not only of what great price the blood of Christ is in the sight of God: but also, how great the abundance of God's grace is, flowing from the same: lest any should think, that this grace of God stretcheth itself but to a few: or that it is all spent long ago, considering the degrees of ages past, and by that means, not to be sufficient for the cleansing of our sins, upon whom the end of the world is come.  
See how richly stored this short point is, with most excellent and heavenly things. Wherefore let the same be diligently learned, & each several word thereof thoroughly considered. For, the mystery of our salvation is no where, either more briefly, or more fitly described.    

Verses. 8. 9 &. 10.  
8 Whereby he hath been abundant towards us, in all wisdom and understanding.  
9 And hath opened unto us the mystery of his will, according to his good pleasure, which he had purposed in him.  
10 That in the dispensation of the fullness of the times, he might gather together in one, all things, both which are in heaven, and which are in earth, even in Christ.  Which grace he hath shed upon us abundantly in all wisdom and prudence, in making known unto us the mystery of his will, according to his good pleasure, which he purposed in himself, to have it declared when the time was full come to gather together all things in Christ, both the things which are in heaven, and also the things which are in earth, even in him. 
LET the trim order of Paul's words be marked. Hitherto he hath handled the causes of our blessing and salvation wonderfully, both with weighty words and matter. Now he cometh to the instrument, whereby that spiritual grace is revealed, offered, and communicated unto us: namely, to the very ministery of the word, of which ministery he speaketh, not after a common manner, but deeply and divinely, even to this end, that he might kindle in us a greater zeal of this heavenly grace. The sum of this point, therefore is this. That the Apostle teacheth, that the grace of God which bringeth salvation to all men, is plentifully powered upon us by the Gospel, according to the good pleasure of God, that at the length all might be gathered again in Christ. Now let us thoroughly consider the several words. In the first place the Apostle useth this word (〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to abound) whereby those riches of God's grace are signified, whereof he spoke before: that we might know, that the grace of God is sufficient to save all men. For the fountain of grace is never drawn so dry, but every one may fetch from it to serve their turn, so they carry faith with them: neither can the sins of men be so many & so great, but they may be overwhelmed & drowned in the flood flowing from this fountain, so that men seek to get into noah's Ark, that is to say, into the household of God, by the faith of Christ. Let no man therefore despair for the greatness & multitude of his sins, but whiles the time of grace yet lasteth, let him earnestly repent, & fly unto him for secure who crieth out, That he came into the world to save sinners, & to receive the repentant into grace & favour.  
He addeth the effect or fruit of the Gospel in the hearers: to wit, that thereby they are instructed (In all wisdom and understanding.) For so doth the old Interpreter, and Erasmus, translate the words very well. Now these words are rightly discerned, if we refer wisdom (〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉) to knowledge: and understanding (〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉) to practise. For these two things we must fetch from the preaching of the Gospel. Wisdom therefore signifieth the knowledge of the Gospel, that is say, the knowledge of God, and of all those things which are needful to be known for the obtaining of salvation. Understanding, being the governess of all our purposes and enterprises, apply that knowledge to the framing of our life, and practising of that which is good: that we may abound, not only in knowledge, but also in judgement, as the Apostle saith to the Philippians. 
Philip. 1. 9  Out of this effect or fruit of the Gospel, these specialties following may be gathered.  
The first, that the preaching of the Gospel is the revelation of God's grace towards mankind: & also of his election, whereby he chose us in Christ.  
The second, that the perfect wisdom and understanding of God's children is contained in the Gospel, so much as is sufficient for the obtaining of salvation.  
The third, which is concluded upon the two former, that it is lawful for God's children, to set light by and to have in contempt, without fear, all doctrines of men and Angels contrary to the Gospel, 
Gal. 1. 8.  yea, to count them accursed, according to that saying, Let him be accursed which preacheth any other Gospel.  
Furthermore, whereas the Apostle presently addeth, (And hath opened unto us the mystery of his will, according to his good pleasure) he commendeth yet again the Gospel unto us, in which commendation three things are principally to be marked.  
First, that he calleth the Gospel, a mystery: that is to say, a secret: whereupon it followeth, that it is not the wisdom of man's reason, but of heavenly grace. For if the reason of man could reach unto it, Paul would not have called it a mystery. 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: juxta evangelium, etc. According to my Gospel, and preaching of jesus Christ, by the revelation of the mystery, which was kept secret since the world began: But now is opened and published among all nations, by the Scriptures of the Prophets, at the commandment of the everlasting God, for the obedience of faith.  
Secondly, that the Gospel is the mystery of God's will, according to his good pleasure? But what is that will of good pleasure in God? That all nations might believe, and obey the Gospel. For so we taught even now out of the Apostles words.  
Now, in that the event or success is not answerable to the will of God's good pleasure, the default is in men, who (to their own destruction) maliciously refuse salvation freely offered. Therefore, the preaching of grace if thou look to the purpose of God, and his good pleasure, is universal, and stretcheth unto all. But if thou consider the event or success, it seemeth to be particular, & to reach but to some, which (doubtless) cometh to pass through man's own fault, not through the appointment of God which created him, 
1. Tim. 2. 4.  & gave his son to redeem him. For God in deed would have all men saved, and come to the knowledge of the truth: as we have showed before at large, where we declared that our election was conditional.  
Thirdly, that the Apostle maketh the good pleasure of God the Father, the cause of the revelation of this mystery, as before he made it the cause of our election and predestination. Whereby we are admonished, that we must judge of our election and predestination by our calling: which calling, seeing it is as well universal, according to that saying: Ite in universum, etc. Go ye throughout the whole world, and preach the Gospel unto every creature, (whiles he nameth (every creature), he taketh away the difference of people and persons:) as also conditional, namely, the condition of faith, according to that saying: Qui credident, etc. He that believeth shall be saved: therefore shall election and predestination be likewise conditional, which are not to be 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 revelation of the mystery of the Gospel: the second is, of the end of the revelation. For when he saith (In the dispensation of the fullness of the times) he signifieth, that the good pleasure of God was then revealed, when the time was come, which God had appointed with himself. Now, this time, as it was marked of the Patriarch jacob with a special sign & token: so was it noted of Daniel the Prophet with a certain bound & limit. 
Gen. 49. 1●.  jacob saith, Non auferetur, etc. The sceptre shall not departed from judah, until Shilo come: that is to say, The seed promised to our forefathers. Daniel reckoneth three score & ten weeks of the years from the captivity of Babylon, 
Dan. 9 24  until the coming of our Lord jesus Christ. Of this time speaketh Paul, saying: 
Gal. 4. 4. 5  Quando vent, etc. When the fullness of time was come, God sent forth his son made of a woman, and made under the law, that he might redeem them which were under the law. The word (Dispensation) which Paul useth in this place, is called in Greek 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, of which word there is a double use. For one while (and that according to the Etymology or right property of the same) it signifieth a care or charge, & good ordering of an house and household. another while (but metaphorically, or by translation,) it signifieth a disposing and fit framing of things which are to be done: or, a certain keeping of order in handling of matters.  
The second circumstance is of the end of the revelation of God's good pleasure, which is (To gather together in one, all things even in Christ.) The Greek word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, which Saint Paul useth, doth signify, to join together into one body as it were, things set a sunder and scattered, and to knit them to one head. For the Substantive 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, (from the which the Verb is derived) is (as it were) a certain summary, & a gathering together of sundry parts in one whole body. The Apostle therefore meaneth, that creatures, which were scattered, are gathered together in one, through jesus Christ, that being gathered together, they might be all under one head. The division following comprehendeth the whole Church. (Which are (saith he) in heaven) that is to say, the holy Angels, and believers, which departed this life, before the son of God took flesh of the Virgin: (And which are in earth,) that is to say, all such as do believe, and shall believe in Christ, already revealed and come into the world, shall be under one head, as it were a body consisting of many and sundry members. Here we are put in mind of faith, whereby we are knit unto Christ our head: and of love, whereby we are coupled in brotherhood one with an other. This brotherhood or fellowship, is commended unto us by the Sacraments of the Church. Baptism beareth witness that we are baptized into one body. The supper of the Lord, is a token of the Communion which we have with Christ: & it is a certain testimonial & assured warrant of spiritual fraternity and fellowship between ourselves.   

Verse. 11. &. 12  
11 In whom also we are chosen, when we were predestinate, according to the purpose of him, which worketh all things, after the counsel of his own will.  
12 That we which first trusted in Christ, should be unto the praise of his glory.  In whom also we are chosen, being predestinate according to the purpose of him which worketh all things according to the counsel of his will, that we which before hoped in Christ, should be unto the praise of his glory. 
THus far the Apostle hath spoken of all the elected and chosen in Christ generally: now by distribution he apply the generality, unto two specialties: and first he toucheth the jews, declaring that they are made partakers of heavenly grace. And he setteth down in order three causes of this heavenly grace: to wit, the efficient, the final, and the instrumental cause.  
He showeth the efficient cause, when he saith, (Predestinate according to the purpose of him.) Concerning this cause, read that which we have noted before already.  
He addeth the final cause, (That we should be unto the praise of his glory,) that is to say, that God himself might be praised for the greatness of his grace and mercy showed unto us.  
He joineth here unto the instrument, when he saith, (That we which first hoped or trusted in Christ.) For under the name of hope, he doth in this place comprehend faith also. Now, whereas I expound that of faith, which is here ascribed to hope, therein is no obscurity or hardness. For, as faith is oftentimes taken for hope, so is hope taken for faith, by reason of a mutual consequence, or following one of an other. For that, which faith layeth hold upon & possesseth presently, that doth hope look and wait for to come hereafter. These three causes of grace the Apostle setteth down in this place, which grace, (as before he called it God's blessing, or his adoption:) so here it may be understood by this word (Chosen) or choice: even to this end, that we may know it is Gods free gift. For it goeth not by lot that man is chosen, but it is the will of God which offereth salvation freely unto all. Now, where he addeth, (Which worketh all things after the counsel of his own will) he giveth us a double doctrine, or lesson to learn. The first is, that God is not tied (according to the destiny of the stoics) to second causes, but at free & full liberty to do what he list. For he, which by his counsel can, and by his power will do, is not compelled by any manner of necessity at all to do this or that. For things depending upon necessity, are neither governed by counsel, nor dispensed withal by will. The second is, that God worketh in his Church all things that are wholesome and good: and nothing that is evil, or cometh of sin: as some out of this place unadvisedly conclude, saying: He that saith all things, excludeth nothing. But their reason is overthrown by the Apostles words. For if God worketh all things by the counsel of his will: & his will be most holy, & so good as nothing better, intending nothing that is evil in any respect, 
Psal. 5, 4.  as the Psalmist most plainly pronounceth, Non volens, etc. Thou art a God which canst not away with iniquity: truly it cannot be that God should be the author of sin, or of any evil proceeding of a fault. Lastly, the circumstance of the place restraineth that universal word (all things) to one certain kind of action or deed. For the text hangeth thus together, (Which worketh all things, that we should be unto the praise of his glory,) that is to say, he bringeth to pass, that we both will & do those things, which turn to the glory and praise of God. The Apostle therefore speaketh manifestly, of the wholesome or healthful workings of God in his Church. For he moveth our will, that we may will, and our strength, that we may not will in waste.   

Verse. 13, &. 14  
13 In whom also ye have trusted, after that ye heard the word of truth, even the gospel of your salvation, wherein also, after that ye believed, ye were sealed with the holy spirit of promise.  
14 Which is the earnest of our inheritance, until the redemption of the possession purchased unto the praise of his glory.  In whom also ye (having heard the word of truth, even the Gospel of your salvation, wherein ye believed,) were sealed with the holy spirit of promise, which is the earnest of our inheritance, unto redemption, to the praise of his glory. 
THis is an other member of our division, wherein he apply the partaking of heavenly grace, spiritual blessing, adoption, and election with the Saints, unto the Gentiles, under the name of the Ephesians, drawing his argument from the effect or fruit of the Gospel preached among the Ephesians. But because this part is very full of spiritual doctrine, I will lay it open, and declare it in his proper members, to the intent that the doctrine may the more plainly be perceived, and made to serve our use.  
In the first place mention is made of the preaching of the Gospel, whereby God revealeth unto the world his will touching salvation freely given, and offereth the same indifferently unto all, 
Mark. 16. 15.  without respect of person or people, according to that saying, Go ye throughout the whole world, and preach the Gospel unto every creature.  
In the second place followeth faith, which being conceived in us by the Gospel preached, the holy Ghost working effectually in our hearts, layeth fast hold upon the salvation which the Gospel offereth, giving unto God the praise of his truth.  
In the third place is added the sealing of the holy spirit, wherewith we are then said to be seized, when we bring forth the true fruits of faith, by the faith of jesus Christ. This holy spirit, the Apostle calleth (The spirit of promise,) both because it sealeth unto us the good things promised, and also because it is given us by promise.  
In the fourth place is added the use of this holy spirit given unto us: namely, (That it should be the earnest of our inheritance:) which we do not yet perfectly possess, but look & wait for the same, hereafter to come. For as that is an earnest, when some thing of the price is given, which is not to be drawn back again, but to be performed and fully down paid: so the giving of the holy spirit, is a certain part of our inheritance, bestowed upon us, for this end: to wit, that we might be assured of the full and perfect possession of the whole inheritance, which is everlasting life. And why is it called an inheritance, but because it pleased God, of his fatherly goodness, without our merits, to appoint the same our portion, which are made the members of Christ the natural son of God, unto whom all things, which are his fathers, do belong.  
In the fift place the circumstance of time is noted, (Until the redemption of the possession purchased,) saith the Apostle: that is to say, until the day of judgement, when we which are redeemed with the price of Christ's blood, shall obtain and enjoy our full inheritance. (Until the redemption) therefore, that is to say, until the day of redemption: (Of the possession purchased,) that is to say, for us, who by our redemption wrought in his blood, are put in possession of the promised inheritance.  
Hitherto we have untwisted, as it were, and laid open this present point, in his proper parts or members: in the which our Apostle setteth out very trimly, the manner and order of our restitution or redemption. For he beginneth at the preaching of the Gospel, and teacheth us, that faith must be added thereunto: which being done, the sealing of the holy spirit is felt in the heart, which is a certain earnest as it were of the promised inheritance. The last end of all these, is the glory of God, of his mercy healing, and also saving all such as believe. For (saith Saint Ambrose) as it is the Physicians praise and commendation, if he heal many: so the praise of God's glory is, when many are won to believe with unfeigned faith. Finally, we must mark, that the Apostle decketh the Gospel of Christ with a double title. For first, by the figure Antonomasia, he calleth the Gospel (The word of truth:) which title is taken of the matter contained in the Gospel. For the Gospel doth contain the everlasting truth of God, & an undeceivable testimony of obtaining salvation through Christ. The second is, (The Gospel of salvation,) which is taken of the end of the Gospel. For the Gospel was ordained and given for our salvation. For, as the Law, whiles it requireth righteousness, promiseth salvation and life to them which fulfil the same: & contrariwise, threateneth damnation & death to all the transgressors thereof: so the Gospel, because we have not the righteousness which the Law requireth, showeth Christ unto us, who is the end of the Law to all them that believe. Thus the righteousness & salvation, which we could not reach unto in doing, we obtain in believing, whiles the righteousness of Christ being imputed unto us, & our sins washed away by the sacrifice of himself, we are made righteous, & heirs also of salvation. Neither is this slightlie to be overslipped, that as before he made the glory of God the end of our election, of our predestination, and likewise of our calling: so here also, he maketh the same the end of our sanctification. Whereupon it followeth, that all glory of salvation, must be taken quite away from every creature, and merit of man, and given to God alone by jesus Christ. Wherefore, as in all things that are good, so here chiefly that short sentence of Nazianzen taketh place, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that is to say, Make God the beginning and end of every thing.   

Verse. 15, &. 16.  
15 Therefore also, after that I heard of the faith, which ye have in the Lord jesus, & love towards all Saints,  
16 I cease not to give thanks for you, making mention of you in my prayers.  For this cause I also having heard of your faith in the Lord jesus, & your love towards all the Saints, cease not to give thanks for you, making mention of you in my prayers. 
THe Apostle having reckoned up the benefits of God bestowed upon mankind, doth show, what the thinking upon these benefits wrought in himself: namely, a moving and stirring of him up to give God thanks, who is the Author and fountain of so great good. It is meet that this deed of the Apostle, should be unto us a rule well worthy the marking, throughout the whole course of our life: that the remembrance and calling to account of God's good gifts and benefits, might stir us up to thanksgiving. For he which thinketh upon God's benefits, or heareth them rehearsed or named, and bursteth not forth with an affection of heart into thanksgiving, besides that he is unthankful to God, and therefore unrighteous: so he deserveth by his unthankfulness, to be spoiled of all God's graces. For, as in the possession of things, not only the right of possessing, but also the lawful using of them is required: so it is meet, that a Christian use those graces, which he possesseth by the merit of Christ, and therefore by good right, to the glory of God the giver, with thanksgiving. lastly, this place teacheth, that this is a most right order: namely, that thanksgiving for benefits received go before, and that prayer follow by and by at the foot thereof, wherein we must crave of God, the keeping of his benefits received, and other healthful gifts, good and necessary. Furthermore, this place teacheth us, that the profiting of men in godliness, is the mere benefit of God. For, whiles Paul giveth God thanks, that the Ephesians profit in hope and charity (or trust and love,) he acknowledgeth that God is the Author of this good. For he, of his free goodness, raiseth up good governors of Common wealths, and sendeth sincere ministers of the Gospel: besides that, he is forcible 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 pass in them: namely, that they should both believe and love him. Moreover, this place teacheth, what be the principal duties of Christians, which he draweth unto two heads, to wit, to the faith of jesus Christ, and to love towards the Saints. These notwithstanding aught so to be understood, that together with them, all things which are naturally joined with them: namely, their necessary effects or fruits be also understood.  
Faith therefore, when it hath hope joined with it, invocation or calling upon God, the fear of God, love, patience, and such like, they are not given unto us, without their fruits.  
semblably, love comprehendeth the duties of love towards all men.   

Verse. 17. & 18.  
17 That the God of our Lord jesus Christ, the Father of glory, might give unto you, the spirit of wisdom & revelation, through the knowledge of him,  
18 That the eyes of your understanding may be lightened.  That the God of our Lord jesus Christ, the Father of glory, might give unto you the spirit of wisdom and revelation in the knowledge of himself, & lighten the eyes of your mind. 
THe Apostle declareth, what he wisheth to the Ephesians in his prayers: to wit, (The spirit of wisdom and revelation, through the knowledge of jesus Christ,) that is to say, a true knowledge of the mystery of the Gospel, which the spirit revealeth, when the Gospel is effectual in the hearts of the hearers thereof, and the meditaters thereupon. For seeing the Gospel guideth us to the knowledge of Christ, who is the wisdom of his Father given unto us of God: we are also possessed with the spirit of wisdom, whereby the eyes of our mind are enlightened, to understand the mystery of the Gospel. Now let us see the circumstances of the Apostles prayer. The first is, that he prayeth unto God, who as he alone is the Author of all good things: so he alone is to be called upon. The second is, by and through whom he prayeth: this he showeth when he saith, (The God of our Lord jesus Christ:) as if he should say: I lean not to mine own merits, but boldly staying myself upon the intercession, of Christ, I call upon God. For he alone is the Mediator between God & men: & therefore he himself said, 
1. Tim. 2. 5  Quicquid, etc. Whatsoever ye shall ask the Father in my name, 
Math. 7. 7 16.  he shall give it you.  
Athanasius putteth these words (Of our Lord jesus Christ) in a Parenthesis, 
Mark. 11. 24.  that glory should go with the word, 
Luke. 11. 9  God, and not with the word Father. But this is pinched in too much, 
john. 14. 13 & 15. 7. & 16. 24.  or too straight laced: let us rather place the words in this order, (The God of our Lord jesus Christ, and Father of glory.) For the Apostle seemeth to have an eye to the words of the Lord after he was raised up from the dead, 
john. 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 only that he might have a common Father with us, but also a God: from whom the greatest comfort of the faithful floweth. For thus doth faith conclude. The Father and God of our Lord jesus Christ, is likewise our Father & God. Therefore, we are partakers of all heavenly benefits with Christ, our copartner. Therefore his will & pleasure is to do us good: and he both knoweth and also can give us those things, that are healthful to serve for our salvation. But how hangeth this together? What? Is not the son equal to the Father? As (doubtless) he is consubstantial, so is he coequal with the Father: But the son abased himself, 
Phi. 2. 7. 8.  putting on the state and condition of a servant. And albeit it agreeth properly with the nature of man, that Christ should be subject unto God the Father: yet nevertheless, that is referred to the very person, in respect of the unity of the person, because Christ is both God & man. Furthermore, God is called (The Father of glory:) first, because all things are full of his glory: secondly, because all glory belongeth to him alone: lastly, because he is the Author & fountain of all glory. Now the cause why Saint Paul in this place giveth God this title, is this. He prayeth unto God, that it would please him to give the Ephesians the spirit of wisdom, etc. Which gift (doubtless) both tendeth to the glory of God: and also bringeth to pass, that the Ephesians are made partakers of heavenly glory. For it is a common thing and much used in the scriptures, to give certain titles unto God, in consideration of the matter which is handled. Whereupon 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 salvation: Deus pacis & dilectionis, 
2. Cor. 13. 11.  The God of peace & love. Of this kind there are many examples in the Psalms of David, 
Psal. 17. 1  as when it is said, Dominus fortitudo, etc. The Lord is my strength, 
Psal. 43. 2  and the horn of my health. Again, Dominus, 
Psal. 118. 14.  etc. The Lod is my rock. Again, Deus, etc. God is my refuge & my strength. Again, Deus, etc. The Lord is a God of vengeance, the Lord is a God of judgement.  
It shall be good and profitable for us, to follow and keep this order in our prayers. For it is much material and available, to stir up and quicken our minds as we are a praying.  
The third circumstance is, that Saint Paul wisheth healthful things to the faithful Ephesians in Christ: to wit, (The spirit of wisdom and revelation, and the enlightening of the eyes of their mind,) that they might know Christ. This circumstance admonisheth the ministers of the word of their duty: namely, that they ought not only to teach their hearers healthful things, but also to wish them healthful things.   

Verse. 18. 19 & 20.  
18 That ye may know what is the hope of his calling, and what is the riches of his glorious inheritance in the Saints, 19 And what is the exceeding greatness of his power towards us, which believe, according to the working of his mighty power,  
20 Which he wrought in Christ.  That ye may know what is the hope of his calling, & what be the riches of the love of his inheritance in the Saints, and what is the superexcellent greatness of his power to us ward, which believe according to the working of the power of the might which he hath wrought in Christ. 
THe Apostle declareth to what end (The spirit of wisdom and revelation) which he wisheth to the Ephesians, pertaineth unto wit, & knowledge, that they might understand, how great that treasure of heavenly grace is, which they obtain in Christ.  
And he useth in this place a figure of Rhetoric, called Expolitio, both to amplify & enlarge the thing: & also, that this treasure may the better be valued, (as much as may be) according to the price and worthiness 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 say, that they might understand, how notable, precious, and excellent, those heavenly graces are, which Christ setteth forth in his Gospel, and to the which, such as believe 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 say, for the thing hoped. 
Gal. 5. 5.  So the Apostle to the Galathians, calleth hoped righteousness, The hope of righteousness, whereby we are made like unto God in all eternity or everlastingness, after we have departed this life in true faith and Christian calling. The hope therefore of our calling, is that happiness, whereunto the Gospel calleth us.  
This hope the Apostle expoundeth, saying: (And what is the riches of his glorious inheritance) that is to say, That ye may know how great and inestimable that glorious inheritance of the children of God is: namely, of them which believe the Gospel.  
hereunto is added an amplification or enlargement drawn from the cause (And what is the exceeding greatness of his power, towards us which believe:) as if he should have said, We obtain not that treasure of heavenly graces by our own strength & ability, or by our own merits and deserts: but by the power of God. Neither must we idly pass over that, where he saith, (Towards us which believe.) For he meaneth, that faith is the instrument, whereby we receive and possess this treasure, the holy spirit being an assured earnest of the same, as we have declared before.  
And where he addeth, (According to the working of his mighty power) that is done for vehemency and force sake, that we might be quickened, earnestly to consider what the cause should be, from whence so great a treasure of salvation doth come: and that we might not, either by slothfulness, or mistrustfulness ware fainthearted and weary, to go forward in the course or race which we have begun.  
The words Robur, Potentia, & Efficacia, in English, Power, Might, and Working, serve to none other end, but to teach us that the power of God cannot be overcome, whereby as he is able to do what he will: so he will give to them that believe, the treasure promised in Christ, in due time: of which thing he setteth down a certain token, saying: (Which he wrought in Christ,) that is to say, which power God declared in Christ: as if he said, God showed no small sign of his power in Christ your head, whose members seeing you are, he will glorify you, which believe, 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, activity or might. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Potentia, that is power or ability, hath respect unto the things whereto they are applied. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Efficacia, that is, efficacy or working, is the effect of both. Some make the difference thus, that Robur is as it were the root, Potentia the tree, and Efficacia the fruit.  
Out of this place of the Apostle, let us learn to set the power of God, both against the mistrustfulness of our flesh, and also against the arguments of foolish reason, wherewith the devil bewitching men's minds, would withdraw us from the hope of our calling, which we have in Christ jesus.   

Verses. 20. 21. 22. & 23.  
20 When he raised him from the dead, & set him at his right hand in the heavenly places,  
21 far above all principality, and power, and might, and domination, and every name that is named, not in this world only, but also in that which is to come.  
22 And hath made all things subject under his feet, & hath appointed him over all things, to be the head of the Church,  
23 Which is his body, even the fullness of him that filleth all in all things.  Whiles he raised him from the dead, and made him sit at his right hand in heavenly things, above all principality (or rule) & power, & might, and dominion (or Lordship) and above all names that are named, not only in this world, but also in the world to come, and hath put all things under his feet, & set him above all things, even the head of the Church, which is his body, and the fullness of him that filleth all in all. 
WHat manner of working the exceeding power of God hath, which the Apostle saith, God hath wrought in Christ, he declareth by a very trim division, wherein the glory of Christ triumphing is set before our eyes: and the principal points of our faith in Christ are recited, the exposition whereof more at large, is to be fetched out of other places of holy Scripture.  
Now, to the intent we may effectually apply every thing to the stirring up and confirming of our faith, we will lay it down in parts, and divide this conclusion into seven parts or members: then will we show, and that briefly, what our faith may gather out of them severally.  
The first member is declared in these words, (When he raised him from the dead,) that is to say, God, in raising his son from the dead, showed the working of his exceeding power. 
joh. 19 33  Of this first member, there are three points. The first, of the lords death. The second, of his resurrection. The third, of the power whereby he was raised. 
john. 20. 1. 2. etc.  Of these three points we will give you a very short admonition The history of the Lords death, is well known by the writings of the Prophets, the Apostles, & the Creeds. But the power & working thereof is diligently to be distinguished & sundered, from the passions or sufferings, & the deaths of other Saints or holy men. For the passions or sufferings, and the deaths of other Saints, were either martyrdoms, or trials of their faith and confession: or else, as for example in the thief, certain punishments for offences. But the death and passion of Christ is far otherwise to be considered, which Christ himself defineth to be sanctification, that is to say, an offering up of himself for many. And he defineth the same 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉: for he saith thus, 
Mat. 20. 28.  The son of man came not to be ministered unto, but to minister, 
Mark. 10. 45.  and to give his life 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, a redemption for many. Now, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is not redemption, 
Luke. 22. 27.  as the old intrepreter hath translated it, but the price of redemption. For, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in Greek signifieth, whatsoever is paid down for their redemption, which are kept in captivity, which Homer in his Iliads calleth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that is to say, the price of redemption.  
The passion and death of Christ therefore is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the price down paid for the redemption of men, who were held captives and prisoners under the power of the devil: which price was paid to God, by whose just judgement we were captives. This price hath his infinite estimation, & uncountable value, from the wonderful union or knitting of God's nature and man's in one person. Whereupon Saint Paul doubteth not to speak thus: 
Acts. 20. 28.  Ecclesiam, etc. The Church of God which he hath purchased with his own blood.  
hereunto we will add a fuller definition for declaration sake. The passion and death of our Lord jesus Christ, God and man, is a propitiatory sacrifice, or sacrifice of atonement, wherein the eternal son of the eternal God, being made man, offered himself by the eternal spirit unto his father, that by this his oblation & obedience, he might both purge the sins of the world, and appease the wrath of God, to the end that all such as believe, might be sanctified unto life everlasting through him. As by this definition our understanding and judgement is rightly informed and taught concerning the passion and death of Christ: so our faith must be stirred up and steadfastly resolved, that sin is so washed away by the death of Christ, as that God doth remember it no more. Moreover we must and aught, with continual thankfulnsse, and innocency of life, to advance and extol this great benefit.  
The second point of this first member is, of the lords resurrection, whereof we will show briefly what is to be thought faithfully and godly. First of all we must hold fast the testimonies of his resurrection, which are of three sorts, as commonly I make them: touching these, the Catechism, and the history of Christ's resurrection set forth in the Gospel, must be looked upon and considered. The definition of the lords resurrection must be maintained: to wit, that the resurrection of Christ from the dead, is Christ's victory, and his triumph over sin, death, hell, and over the whole kingdom of Satan. For Christ by his resurrection, fulfilled the promise: 
Gen. 3. 15.  Semen mulieris, etc. The seed of the woman shall bruise the Serpent's head: that is to say, (as Saint john the Lord's Apostle expoundeth it,) 
1. joh. 3. 8  Christus apparuit, etc. Christ appeared that he might destorie the works of the devil. Christ therefore rising again, is conqueror over Satan, which Satan lieth conquered and crushed under the feet of Christ the conqueror, that he is no more able to draw the faithful, that is to say, the members of Christ, into death and destruction, although he bear full sway over the reprobate and obstinate: and useth many and sundry guileful sleights, to provoke the faithful to taste the forbidden fruit, and so to be cast again out of the lords Paradise: that is to say, he goeth about with corrupt doctrine, and lewd manners, to infect and poison the faithful, that the holy Ghost might be driven out of them, and so they, through the loss of faith, might be shut out of God's household, and so become castaways. In the third place the fruits of the Lords resurrection must be gathered, which the godly alone enjoy: the first whereof is, 
1. Cor. 15. 17.  remission of sins. Si Christus, etc. If Christ be not risen, ye are yet in your sins. hereunto serveth that saying of the Prophet Daniel: 
Dan. 9 24  Auferetur, etc. Wickedness shall be finished, sins shall be sealed up, and iniquity reconciled. And although the reconcilement of iniquity, be most properly appertaining to Christ's passion and death, as before is declared: yet notwithstanding, it is also very well applied to his resurrection, because this is the accomplishment of all Christ's benefits. The second is, our justification: Resurrexit, 
Rom. 4. 25  etc. Christ is risen again for our justification. And Daniel saith, 
Dan. 9 24  Adducetur, etc. Everlasting righteousness shall be brought in. Doth not Saint Paul likewise define the obedience of Christ to be our righteousness? Both are true. For whatsoever is given to one action or deed of Christ, the same is rightly given to them all, by reason of the ordinary appointment and ordinance common to all his works and actions. The third is, 
joh. 16. 7  the giving of the spirit. Nisi, etc. Except I go my way, that comforter shall not come. And Paul saith, Emisit, 
Rom. 8. 15  etc. He hath sent the spirit of his son into your hearts, 
Gal. 4. 6.  which crieth, Abba Pater, Abba Father. The fourth is, the confirming of the covenant of grace, or an assurance and certain warrant of a good conscience before God. For so saith S. Peter, Habentes, etc. Having a good conscience. 
1. Pet. 3. 16, &. 21  And, In that a good conscience maketh request unto God, The words at large lie in this order, Cui respondens, etc. To the which also the figure that now saveth us (even Baptism) agreeth: (not the putting away of the filth of the flesh, but in that a good conscience maketh request unto GOD) by the resurrection of jesus Christ. The fift is, the renewing of ourselves, which is after two sorts, to wit, of our souls, and of our bodies. Of our souls, according to that saying of the Apostle, 
Rom. 6. 4.  Resurrexit, etc. Christ was raised up from the dead, by the glory of his Father, that we also should walk in newness of life. Of our bodies, according to the words of the Apostle, Christus resurrexit, 
1. Cor. 15. 20. 21. 22  etc. Christ is risen from the dead, and was made the first fruits 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, even so in Christ all shall be made alive. The sixth is, the bond of mutual fraternity and brotherhood. For so the Lord himself rising from the dead, speaketh to the women by, Ascendo, etc. I go up to my Father, and to your Father: my God, and your God. If therefore we all have but one Father in common to us all, if we all are brothers and sisters in Christ: it is meet, that like brothers and sisters we be all of one mind, and tender one an other with brotherly affection and love. The seventh is, a general remedy against all calamities, against all wounds or sores of the soul, of the body, of our name and fame. Hereunto serveth the saying of the Apostle to Timothy, 
2. Tim. 2. 8.  Memento, etc. Remember that jesus Christ is risen from the dead: as if he should have said, In this thy ministery and office thou shalt feel many distresses, thou shalt suffer many temptatious of the Devil, and of men: but in all these, take unto thee for thy succour & safety, this notable Treacle, namely, the meditating of the lords resurrection: which as in the Lord himself it was the victory over all temptations and afflictions: so likewise in us it shall be the same victory, when we shall be raised up from the dead, by the power of Christ's resurrection. The eight is, a perfect hope, or assured persuasion of our glorious state and immortality. Saint Peter saith, 
1. Pet. 1. 3  Regenuit nos, etc. He hath begotten us again unto a lively hope, by the resurrection of jesus Christ from the dead.  
The third point of this first member is, of the power whereby the Lord was raised from the dead. 
joh. 10. 17.  Christ saith, Potestatem habeo, etc. I have power to put away my life from me, and to take it again. Now, in this place, God the Father is said to have raised him up. In these words there is no contrariety of speech. Christ in deed raised up himself, as God, that is to say, he raised up the nature of his manhood, by the power of his Godhead: and the Father raised him up, as man. To be short because the essence or being of the Father, the Son, and the holy Ghost is all one, and the self same, as touching their divinity or Godhead, their works are unseparable. Let these things suffice to be briefly spoken, concerning the first member of this point: whereof in general there is a double use: to wit, that we should be confirmed and established in the knowledge of Christ's death and resurrection: and that we should prove and try in ourselves a lively and quick feeling of the same. In which sense S. Paul speaketh to the Romans, 
Rom. 6. 4. 6, etc.  where he ascribeth mortification & vivification (or for the better understanding of the words, the making of us dead, & the making of us alive) that is to say, newness of life, unto the Lord's death and resurrection.  
The second member now followeth, whereof the Apostle speaketh, saying: (And hath set him at his right hand in the heavenly places.) This member containeth two Articles of our belief: the first is, The Lords ascending into Heaven: the second is, his sitting at the right hand of God. For his ascending thither went before his sitting there. Now, this ascending of the Lord was done visible. For he was carried up into heaven in a bodily and natural manner from the sight of his Disciples. For so it is said in the Acts, Cernentibus ipsis, 
Acts. 1. 9  etc. While they beheld, he was taken up: for a cloud took him up out of their sight. And from thence was he carried above all heavens, & placed in heavenly places, at the right hand of God his Father: as Saint Paul showeth in this place, and in the fourth Chapter following. The Article therefore of the Lords ascending, aught to be understood of Christ's true and very body, and of the natural placing thereof in heaven, lest we should think, that Christ's manhood was swallowed up of his Godhead, as Stenkfield dreamt: or that it was extended & spread throughout all places with his Godhead, as the heretic Eutyches doted. For both their opinions doth take away the truth of his humanity or manhood. The saying therefore of Saint Cyprian is to be allowed, in these words: Ascendit in coelis, etc. He ascended into heaven, not where God the word was not before: but where the word being made flesh sat not before, to wit, in a bodily place. The sitting at the right hand of God his Father, belongeth to the power of ruling, wherein the son being equal with his Father, doth as it were part stakes, and possesseth equal rule and regiment with him. For the right hand of the Father, betokeneth a divine power, majesty, and dominion. Wherefore, to sit at the right hand of the Father, is to be equal with the Father in divine power, majesty, and dominion. And because the Apostle maketh mention of (The right hand of the Father in heavenly places,) he therefore giveth us to note by the right hand of the Father, the place of blessedness, happiness, and everlasting rest and quietness, promised to all faithful believers, which place the body of Christ already possesseth.  
But this is not against the saying of Christ, 
Matth. 28. 20.  Ero vobiscum, etc. I will be with you every where, even to the end of the world: neither doth it take away the truth of the Lords body and blood in the holy Supper. For Christ is all whole, wheresoever it is his will to be. More of this matter, and that very learned and godly, is to be read in the Commentaries of Philip Melancthon upon the first Chapter to the Colossians.  
Furthermore the fruit of either article: namely, of the Lords ascending, and of his sitting at the right hand of the Father, is declared at large in the fourth Chapter following, 
Psa. 68 18  where the Apostle expoundeth this saying of the Psalmist, Ascendit in altum, etc. He ascended up on high, he lead captivity captive, & gave gifts unto men.  
The third member is an exposition of the second. (far above all principality, & power, and might, and domination, and every name that is named, not in this world only, but also in that which is to come.) For in these words the Apostle showeth very notably, what Christ, sitting at the right hand of his Father in heavenly places, is. For, by these words, the Apostle meaneth nothing else, than to signify Christ's rule, which is noted to be exceeding great, as the Article of his sitting at his Father's right hand importeth: and that he hath no rule, either in this world, or in the world to come, above that. Now, whereas Dionysius out of these words of the Apostle, maketh I wots not what orders of Angels, it is but weak. Neither is it to any purpose to know, what orders of Angels, and what degrees of dignities are in Heaven: seeing that the word of God showeth no such thing unto us. Only let this be enough for us to understand, That Angels are ministers: & (as in the Epistle to the Hebrews is declared, ministering spirits ministers of the Churches, 
Heb. 1. 14.  of Commonwealths, & of households in the world. Now, touching the words of Saint Paul, this is worth the knowing, that he maketh difference very trimly of degrees in dignities by these four words, (Principality, Power, Might, and Domination.)  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Principality, signifieth an order of the higher to the lower, from whom obedience must proceed to the higher, as to the better. When therefore the Apostle saith, (That Christ sitteth far above all Principality,) he meaneth, that Christ is Lord and King 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that is, at no man's call or command, to give a reckoning of his rule. For he hath no Prince above him, to whom he is compelled as a subject to be obedient, & to serve. For, as he is of one & the self same nature with his Father touching his Godhead: so hath he equal rule with his Father. herehence let every faithful soul comfort himself against the enemies of Christ, and against all principalities of the world and of Hell: yea, let him make full account, that it shall one day come to pass, that whatsoever is aloft, shall be brought down, and made subject, (will they, nill they,) to the rule of Christ. Let no Christian therefore, if he love godliness, become obedient, either to men or Devils, if they command any thing that is against the laws of jesus 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 Holy Ghost, to whom all things are of right in subjection. secondly, in consideration of the victory, whereby he overcame the Devil our open adversary: so that Christ is above all, by the right of ruling both ways.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Might, noteth the ableness of his rule, so that no force or puissance can impair his rule, or lessen it. Hereby faith hath wherewith to encourage itself, in temptations, and at the point of death, against all the assaults of the Devil. For if the might of Christ doth overmaster all other manner of mights, than there is no cause why the faithful should fear the gates of hell.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Domination, hath relation to all creatures, good and bad, whom Christ is able to make couch and lie at his feet, by the virtue of his power: and can constrain them, (will they, nill they,) to confess Christ their King and Conqueror. Hereupon it is written to the Romans, 
Rom. 14. 11.  and to the Philippians, Quòd omne genu, etc. That at the name of jesus, every knee should bow, both of things in Heaven, 
Phil. 2. 10.  and things in earth, and things under the earth, acknowledging his rule and power. hereunto Saint Paul addeth the generality, saying: (And above every name that is named) that is to say, above every thing, which excelleth any manner of way, whatsoever. The division which followeth, (Not in this world only, but also in that which is to come,) is referred to the four former members. For it importeth thus much, That Christ is far above all things, not only in this transitory world now present, but in the everlasting world which is to come. The prerogative therefore or sovereignty of Christ, above all principality, power, might, and domination, is not temporal, but eternal: for it stretcheth out even to the world to come. There is no cause therefore why the faithful should fear, lest Christ being at any time disgarded, and put beside his rule, they should suffer the injuries, and feel the tyrannies of their enemies: or should be pressed down, and wrongfully kept under, with the rule of some new Lord succeeding.  
The fift member containeth the largeness of his rule and kingdom. The Apostle saith, (And hath made all things subject under his feet.) For as before, he was made the servant of all, that he might save man, who was lost and cast away: so now, being made Conqueror, he hath all things at his commandment and service: insomuch that all things are forced to fall at his feet, and to stand in awe of his government. Neither is this subjection proper to his friends and household only: but pertaineth also to his enemies, to all devils, & wicked men, insomuch that the very Devils themselves obey Christ with quaking and trembling. herehence hath faith wherewith to strengthen itself against all the gates of Hell. For faith must be ●●●suaded, and builded upon this sure ground, that 〈◊〉 much stronger, than that any can or dare spoil him, and take any thing from him against his will.  
The sixth member containeth a certain singular form or manner of Christ's rule and regiment, whereby he governeth the Church of God. For the Apostle saith) (And hath appointed him over all things, to be the head to the Church.) Now whereas Christ is here said (To be appointed of the Father the head to the Church,) this doth never a whit lessen or diminish the majesty of Christ, whereby (according to his nature, as he is God,) he hath rule over all things with his Father. For Christ (as Gregory of Nice saith) is said to take or receive that as man, which he hath naturally as God.  
By this term Head, is signified, both that supremacy or sovereign rule of Christ, which he alone hath over the Church: and also the glory of the Church. For, if Christ be the head, and the Church the body, than (no doubt) great is the glory of the Church. For, where the head is, there is likewise the body. For there is no middle place, whereby the head should be separated from the body. Whosoever therefore (besides jesus Christ alone) taketh unto himself this honour, and will be counted, called, and known the head of the Church, he is a right Antichrist, and one which traitorously seeketh to rob Christ of his honour. As for that which the Pope's maintainers bring, who imagine that the Church hath two heads: the one governing, as principal: the other obeying as vassal: it is nothing. For the ministers of the Church of God, though some have this degree of dignity, or place of pre-eminence: other some that, for the better ordering of the Church: yet notwithstanding, all are ministers, neither is one the others head, but fellow servants in the Lord. So Saint Paul calleth them which were ministers under him, Fellow servants, 
Col. 1. 7. & 4. 7. 9  fellow soldiers, fellow workers of God, & brethren. Furthermore, Christ is called (The head of the Church,) 
Phil. 2. 25.  four ways. First, in power and force. For as the powers of man, 
3. joh. 1. 2.  coming from the head, are conveyed throughout the whole body, by the veins and sinews: so the faithful, what force soever they have, they receive it from Christ. For, in that the faithful are mortified in the flesh, and quickened in the spirit, they have that by the power of Christ's death and resurrection, who is their head. For the power and virtue of Christ's death keepeth the flesh under in the believers: and by the efficacy and force of Christ's life, a new spirit is begotten in man: whereby it cometh to pass, that he walketh in newness of life. secondly, Christ is called (The head of the Church) in perfection. For he alone deserveth the praise of perfection in the Church. For all virtues in him are most perfect, from whom certain beams (as it were from the Sun) do shine & shoot upon the faithful. thirdly, Christ is called (The head of the Church) in merit. For he alone in the Church hath merits, wherewith he merited and deserved for us the heavenly inheritance. fourthly, Christ is called (The head of the Church) in dignity, order and authority. For he alone is the Monarch of the Church, and a Prince at no man's controlment.  
But least any should think, that S. Paul speaketh, of Christ only, as of the Prince of the Church, he addeth a seventh member, and saith: (Of the Church, which is his body.) Christ therefore is the head, & the Church his body, to whom all efficacy force, & power floweth from the head Hear we have to mark a very trim definition of the Church, whereby it is defined to be (The body of Christ,) not natural, but mystical. Of this body there are two sorts of members: to wit, dead and living. They are dead members, who with the outward assembly of the Church, & visible congregation make confession of their faith, but yet are void of the spirit of faith: such are Heretics, Hypocrites, & carnal Gospelers. The living or lively members are they, which being endued with a lively faith walk not after the flesh, but after the spirit, whereby they are lead to be brief, whosoever do sincerely live in Christianity, they are the lively members of Christ As for the Turks, unbelieving jews, & other Heathenish hearted people, they all are to be reputed & thought neither lively nor dead members of the Church.  
Moreover, when the Apostle saith, (Even the fullness of him, that filleth all in all things,) he showeth why he calleth the Church (The body of Christ:) and therewithal declareth, how great the love of Christ is towards his Church: which he calleth (The fullness of himself.) For, such is the love of Christ towards his Church, that although he perform all healthful things in all men: yet notwithstanding, he thinketh himself a head halt & lame, unless he have the Church as his body knit unto him. Hereupon it followeth, that Christ is oftentimes taken for the whole Church together, joined unto her head, as when it is said: 
1. Cor. 12. 12. &. 13.  Sicut enim unum corpus, etc. For as the body is one, & hath many members, & all the members of the body, which is one, though they be many, yet are but one body: even so Christ. For by one spirit are we all baptized into one body: that is, that we might be made one body with Christ, that we might grow into one body of Christ, that the whole church might be nothing else but one Christ: of which growing together, Baptism & the Lords supper are effectual signs. hereunto serveth the saying of the Apostle, Abrahae dictae sunt, etc. To Abraham and his seed were the promises made. 
Gal. 3. 16.  He saith not, And to the seeds, as speaking of many: but, And to thy seed, as of one, which is Christ. Here the Apostle calleth Christ. (The whole body gathered together in one,) whose head and life Christ alone is: the members of whom are the faithful, being partly jews, and partly Gentiles. This he concludeth in the end of the Chapter more plainly in these words, 
Gal. 3. 28.  Omnes vos, etc. Ye are all one in Christ jesus. herehence had these manner of speeches their use and custom, To be made one with Christ, To be with Christ, Christ to be in us, To be lead by the spirit of Christ, To be chosen in Christ, To be called & justified in Christ, To live in Christ, To die with Christ, To be crucified, buried, and rise again with Christ. Hereto also serveth that which followeth in the third Chapter following, 
Ephes. 3. 6.  That the Gospel was preached and revealed to the Gentiles, that they should be inheritors also, and of the same body, and partakers of the promise in Christ. hereunto also pertaineth the words of Saint Paul to the Galathians, 
Gal. 2. 20.  where he saith, That he liveth in Christ, and Christ in him. And to this also belongeth that speech of Christ: 
Acts. 9 4.  Saul, Saul, why persecutest thou me?  
Now, what have the faithful to gather hereby? Even to build their hope and comfort upon this, that Christ cannot perish, of whom they are members by faith. Hereby also have the faithful to secure & strengthen themselves, in life, in death, and every danger: because they are assured that the time will come, when Christ shallbe glorified with his whole body: howsoever his members amidst the hurly-burlies of this world be contemned, and spitefully overtrodden. But to the end we may know, that Christ of himself needeth not this fullness, the Apostle addeth, (That filleth all, in all things.) For indeed, if Christ filleth and performeth all in all things, then doubtless he standeth not in need of any man's help hérein towards this fullness: but so far forth as it pleaseth him, of his unmeasurable & bottomless bounty, to vouchsafe the Church to be joined unto him, as if it were his body. This place likewise containeth a plentiful testimony touching Christ's Godhead. For seeing it doth properly belong to the nature of God, (To fill all in all things:) & seeing this ability is here ascribed unto Christ, That he filleth all in all things:) it followeth, that Christ is true God, and in person infinite and eternal.  
It is therefore well said in the Church: Christ is all in all every where, Christ filleth all in all, The son of the virgin is God. For these titles are right well 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 away whereof, is the taking away of the truth of Christ's manhood, & the overthrowing of the hope of our resurrection. Wherefore that saying of S. Paul to the Philippians is thoroughly to be settled in memory, 
Phil. 3. 21.  Nostra corpora, etc. That our vile bodies shall be changed, and fashioned like unto Christ's glorious body.  
Now, if Christ's manhood were turned into his Godhead (as in times past the Eutychians wickedly maintained, and at this day Stenkfield traitorously teacheth,) there should remain for us no hope at all of our resurrection. Let this suffice to be spoken of this part or parcel, wherein Saint Paul setteth forth the principal points of our faith concerning Christ, and very briefly commendeth unto us the fruit of them therewithal.    

¶ OF PREDESTINATION.  
NOw, forsomuch as there is often mention made of Predestination & Election to everlasting life, in this Chapter, it seemeth a necessary labour unto me, to add hereunto certain assertions or avouchments, which shall contain in them the sum of the doctrine touching Predestination: which I have done, to this purpose, that this doctrine, which is the ground work of our salvation, may be the more manifest, and the thinking thereupon sweet and comfortable to the godly Reader, when the circumstances of the same are duly considered.  

I.  
It is very needful, that the Church be instructed and taught throughlie, concerning the eternal Predestination and Election of men to the blissful & everlasting life. For as no doctrine can minister comfort more abundantly, to true Christian consciences, than the doctrine of Predestination rightly declared: so, nothing is more dangerous, than to serve and stray from the true mean and manner of Predestination.   

II.  
Wherefore, to the end we may not serve and stray from the mean and manner of Predestination & Election, which the Scripture commendeth unto us, there must good heed be taken. For whosoever overshooteth & misseth the mark thereof, he is carried into a perilous breakneck, whereout he cannot recover himself, except he have succour from heaven.   

III.  
Some there are, which when they hear, that our salvation standeth upon the purpose & Election of God, neglecting the true mean and manner thereof, imagine to themselves certain dreams of the Sto●kes, & tables of destiny: wherewith they both entangle themselves miserably, and lead others out of the way dangerously.   

FOUR  
For it cannot otherwise be, but that he which imagineth books of destiny & luck, whereby to learn & know who shall be saved, & who damned, either swelleth with vain hypocrisy, or pineth away with deadly desperation.   

V  
For some, laying fast hold upon a certain kind of fleshly carelessness, run headlong with full liberty into all kind of mischief and villainy: to themselves undoubted destruction, to others a grievous offence.   

VI  
Othersome are carried into a contrary evil: who, whiles they dream of a particular promise of grace, against the word of God, they are plunged over head and ears, into the bottomless pit of despair: wherein they must needs be cast alway for ever, unless the right hand of God, raising them up in time, they earnestly repent.   

VII.  
Wherefore, seeing that we hear the mystery of Predestination commended unto us in the word of God: it behoveth us to seek the mean, the manner, & true cause thereof in the Oracle or word of God likewise: which if we have once rightly learned, it shall fill us with ercéeding great comfort, & shall be unto us not only a spur to prick us forward to all exercises of godliness, but also an assured anchor, whereupon to stay, even at the point of death.   

VIII.  
Now, the mean and manner of Predestination is most true, 
Ephe. 1. 4.  which S. Paul showeth unto, us, when he writeth thus to the Ephesians, (Elegit, etc. He hath chosen us in Christ, before the foundation of the world, that we should be holy, 
Ephe. 1. 5.  & without blame before him in love.) Again, (Praedestinavit nos, etc. He hath predestinated us, to be adopted, through jesus Christ, unto himself.) Again, 
Ephe. 1. 6. 7.  (Gratos nos, etc. He hath made us accepted in his beloved, by whom we have redemption through his blood. 
Ephe. 1. 9 10.  (Again, Proposuit, etc. He hath purposed to gather together in one, 
Ephe. 1. 11. 12.  all things in Christ.) Again, (In quo, etc. In whom also we are chosen, when we were predestinate, according to the purpose of him, which worketh all things, after the counsel of his own will, that we which first trusted in Christ, should be unto the praise of his glory:) 
Ephe. 1. 13 14.  Again, (In quo, etc. In whom also ye have trusted, after that ye heard the word of truth, even the Gospel of your salvation, wherein also, after that ye believed, ye were sealed with the holy spirit of promise, which is the earnest of our inheritance.)   

IX.  
Hear Saint Paul most plainly declareth the mean and manner of our Predestination, whiles he saith, that God hath predestinate us to salvation by and in Christ. By Christ, as our mediator and redeemer. In Christ, as in and with our head: whose members we are made by faith, which the Gospel preacheth unto all people and persons indifferently.   

X.  
God therefore hath predestinate us, not by registering our names in books of destiny and fortune, as Zeno and his scholars doted: but by appointing and ordaining an assured mean and manner of salvation by and in Christ, according to the good pleasure of his will.   

XI.  
In this mean and manner the condition of faith is contained. For, when we are graffed into Christ by faith, we are made members of his body: and therefore are we called (Elect and chosen) because we are the members of Christ.   

XII.  
Now, how necessary this condition is, by God's good appointment, the testimonies are many which declare it. S. Paul reasoning of Predestination, 
Rom. 9 30 31. 32.  beateth much upon this condition, saying: Quid igitur dicemus? etc. What shall we say then? That the Gentiles which followed not righteousness, have attained unto righteousness, even the righteousness which is of faith? But Israel. which followed the law of righteousness, could not attain unto the law of righteousness. Wherefore? Because they sought it not by faith, but as it were, by the works of the law. 
Rom. 10. 2 etc.  This condition likewise the Apostle rehearseth in the tenth Chapter of the same Epistle, and laboureth very much thereabout also elsewhere: 
Coloss. 1. 23.  as, 
Heb. 3. 6.  Si modo, etc. If ye continue grounded and established in the faith: 
1. Tim. 2. 15.  Also, Participes, etc. Whose house we are, if we hold fast the confidence, and the receiving of the hope unto the end: Again, Mulier, etc. The woman shall be saved, if she continue in the faith.   

XIII.  
The Apostle showeth the necessity of this condition, in his own person, 
1. Cor. 9 16.  thus speaking of himself. Vae mihi, etc. Woe is me if I preach not the Gospel. Again, Castigo, 
1. Cor. 9 27.  etc. I chastise my body, and bring it down in subjection, lest while I preach to other, I myself prove a castawaie. If therefore S. Paul, the chosen vessel of God, dutifully discharged his obedience towards God by faith, then (no doubt) through the want of faith he had fallen from grace, and through his own default, become a castawaie. To the same end drive the words of the Prophet leremie, in the person of the Lord, saying: Si poenitentiam egerit, 
jere. 18. 8. 10.  etc. But if this nation, against whom I have pronounced, turn from their wickedness, I will repent of the plague that I thought to bring upon them. But if it do evil in my sight, and hear not my voice, I will repent of the good that I thought to do for them.   

XIIII.  
Hereby plainly appeareth, that God's predestination is ratified & confirmed by & in Christ: and that therefore it requireth at our hands the condition of faith, whereby we are graffed into Christ, and so numbered among the chosen.   

XV.  
Upon the things which we have hitherto spoken, 
What Predestination is.  let us make this definition of Predestination: Predestination is the ordinance of God, whereby he hath appointed by and in Christ, before the foundation of the world was laid, according to his good pleasure, and the counsel or purpose of his will, all such to life everlasting, as should believe in Christ their redeemer, that they might be holy and blameless before him, & that they might magnify the praise of the glory of his grace, for ever & ever world without end. The opposite or contrary to Predestination, is Reprobation, whereby so many as care not for believing in Christ, & so many as continue not in the faith of Christ to their lives end, are cut off from grace, banished from everlasting life, and like bondslaves condemned to perpetual pains. The cause of this reprobation is the sin of men, & the justice of God punishing offenders, which foreslowe to flee for secure to the mercy seat, which God hath vouchsafed to set before men, in open sight.   

XVI.  
Furthermore, when we require the condition of faith, we do therewithal reprove Pharisaical error, touching the worthiness of persons, the prerogative of flesh, the merits of men's works, etc. Whereupon this also followeth, That we must not judge of this great mystery, either after reason, or according to the law. For, as reason seemeth to make the worthiness of persons, & the prerogative of flesh, the cause of election: so the law likewise seemeth unto Hypocrites, (but yet amiss) to make the merits of works the cause of election.   

XVII.  
The cause therefore of our predestination is not in us, as the Monks thought, who were far wide, but in God: which cause the Apostle calleth (〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 
Ephe. 1. 5.  voluntas Dei, The good pleasure of Gods will,) And S. Augustine, Misericordissimam Dei voluntatem, The most merciful will of God. Of this will of God toward men, when we are well warranted, & certainly assured, then have we an unmovable foundation of our predestination. For (God worketh all things, 
Ephe. 1. 11  after the counsel of his own will,) as Saint Paul witnesseth.   

XVIII.  
The most merciful will of God, is not unknown, or hidden from us: but delivered & opened by the voice or sound of the Gospel: & in four things chiefly it is to be seen: namely, In the sending of his son, In the promise, In the commandment, and In the sealing of grace.   

XIX.  
This sending of the son, is a substantial testimony of God's fatherly will towards us, according to this saying of the son: 
john. 3. 16  Sic Deus, etc. So God loved the world, that he gave his only begotten son, 
1. joh. 4. 9  that as many as believe in him, should not perish, but have everlasting life. 
Rom. 5. 8.  And again, Commendat Deus, etc. God setteth out his love towards us, seeing that whiles we were yet sinners, Christ died for us. The price therefore which he paid down, is a sufficient amends for the misdeeds of the world. For the Father himself confesseth, That in his son he is well pleased, 
Mat. 17. 5  and biddeth us boldly hear him.   

XX.  
No man hath to think, that the son was sent into the world, to redeem a certain number, put a part from the rest of mankind only: but rather, to take away the sins of the whole world, according to that saying: Ecce agnus, 
john. 1. 29 36.  etc. Behold the lamb of God, which taketh away the sins of the world. For, as he took upon him the nature common to us all, so with our nature, he took likewise our cause. For so he saith openly of himself, Filius hominis, 
Math. 18. 11.  etc. The son of man came to save that which was lost. Now, there were not a few handfuls of mankind lost, but all mankind, one with an other. As therefore in Adam we all fell: 
1. Cor. 15. 22.  so the promise of the seed which should bruise the serpent's head, is given to all Adam's offspring. 
1. joh. 3. 8.  Hereupon saith S. john, Christus apparuit, etc. Christ appeared, to destroy the works of the Devil. Wherefore (as S. Paul saith, 
1. Tim. 1. 15. ) Fidelis hic sermo, etc. This is a true saying, & by all means, worthy to be received, that Christ jesus came into the world to save sinners.   

XXI.  
Now, in that the success (the more pity) is not answerable to the father's will, who sent his son: nor to the desire of the son, who suffered punishment for man's sin: that proceedeth from their own malice & wilfulness: for that they being bidden of a most merciful & gentle father, to the marriage of his best beloved son, & might be welcome guests, cared not for coming, but unthankfully set at nought his kindness: as Christ himself complaineth, 
Math. 20. 16, &. 22. 14.  saying: Multi sunt vocati, etc. Many are called, but few are chosen: that is to say, Few believe & bring forth fruits worthy of repentance. This is the cause why they are shut out of the Bridehouse, as guests not garnished with a wedding garment.   

XXII.  
THE PROMISE OF grace., which in deed stretcheth unto all, doth likewise commend unto us the most merciful will of our heavenly father. Hereunto serve many saying, & among the rest these which follow. Haec est voluntas, etc. This is the will of my Father, 
john. 6. 40  which sent me, that (all) which see the son, & believe in him, 
Mat. 18. 14.  should have life everlasting. Again, Sic non est, etc. So is it not the will of your Father which is in heaven, that (one) of these little ones should perish. Again, 
1. Tim. 2. 4  Deus vult, etc. It is the will of God, that (all) should be saved, 
2. Pet. 3. 9  and come unto the knowledge of the truth. 
Ezek. 18. 23. 32.  Again, Deus longanimis, etc. God is patiented and long suffering towards us, and would have (no man) to perish, but would (all men) to come to repentance. To this also pertaineth that place of the Prophet, Nolo mortem, etc. I will not the death of a sinner: but that he repent and live. Hereupon saith Saint Barnard, Prodit in lucem, etc. The great counsel, which from the everlasting, lay hid in the bosom of everlastingness, is come abroad in light, for the comfort of the miserable and distressed: because God will not the death of a sinner, but rather that he should repent and live.   

XXIII.  
This promise of grace, as it reacheth unto all, so is it also freely given, and is to be received by faith alone. The Apostle most plainly avoucheth both, in the 9 10. & 11. Chapters of his Epistle to the Romans: where he alloweth no place at all to the prerogative of the flesh, 
isaiah. 28. 16  nor to the merits of works, 
joel. 2. 32.  & concludeth, that (Whosoever believeth, 
Acts. 2. 21  shall not be put to shame. For (saith he) there is no difference of the jew and the Gentile. 
Rom. 10. 11. 12.  For the same Lord of all, 
Rom. 9 33  is rich unto all that call upon him.   

XXIIII.  
Hereto serve those notable figures, which the same Apostle setteth forth, when he bringeth in Ishmael and Isaach, the two sons of Abraham: and jacob and Esau, the two sons of Isaad. Which figures are thus to be applied. In assured blessings and benefits belonging to this life, not all which are borne of abraham's & Isaachs' seed, are counted their children: much less in spiritual things shall they be taken for their children, which come of the loins of these holy Fathers. Wherefore, as in the blessings or benefits belonging to this life, they only are reputed the children of the holy patriarchs, concerning whom they had promises: (as Abraham of Isaad, and not of Ishmael: Isaad of jacob, and not of Esau:) even so in spiritual things, they only are to be accounted Abraham's children, which believe in the free promise, and not they which swell and are proud of the prerogative of the flesh.   

XXV.  
As for the Apostles conclusion, it hath none other meaning: 
Rom. 9 16  Non est igitur, etc., It is not therefore in him which willeth, nor in him which runneth, but in God which hath mercy. Of which conclusion, this is the true and perfect meaning without doubt. It is not in him which willeth, nor in him which runneth, to wit, according to the flesh: because the will of the flesh, and the running of the flesh, stay upon the prerogative of the flesh, and the merits of works: and therefore they are flat against the mercy of God, and the merit of Christ. But it is in him that willeth, and in him that runneth, according to the promise, that is to say, of him which believeth: because, All things are possible to him that believeth. 
Mark. 9 23  For this will, and this running commend the mercy of God, & rest only upon the mercy promised in Christ. What followeth hereupon? Even that which the Apostle hath set down: namely, That the children of the promise, and not the children of the flesh are heirs.   

XXVI.  
Now, who are the children of the promise? Forsooth, as many as believe in the promise, as Abraham did believe. For the Apostle nameth them the children of the promise, 
Rom. 4. 12  Qui insistunt; etc. Which walk in the steps of Abraham's faith. And he saith yet again, Scitote, etc. Know you therefore, that they which are of faith, the same are the children of Abraham. 
Gal. 3. 7.  If they be children, then are they also heirs, according to the promise.   

XXVII.  
They which deny this grace of God reaching unto all, (so much as belongeth to the fatherly will of God,) besides that they set themselves against Saint Paul, and heave and shove to shake in sunder the consent of the whole scripture, they offend most grievously otherwise. For, first of all, they make God a respecter of persons: & again, they imagine in God two contrary wills.   

XXVIII.  
But that God is no respecter of persons, there are many places of scripture which give manifest proof. For God doth always allow the good cause, & evermore condemneth the evil cause: according to this rule, Fideles, etc. 
Psa. 31. 23  The Lord keepeth the faithful, as for the proud, he will pay them their hire. Nothing therefore is more certain, than that God receiveth the repentant to grace and favour: contrariwise, that he giveth over the vacant, setting apart all respect of persons.   

XXIX.  
Now, 
Two faithful persons, the one a beggar, the other a Lord. etc.  whereas it pleased Gods will, that Lazarus should beg, & that joseph should be a Lord or Prince in Egypt: this doth not prove that God hath any respect of persons. For the having of respect of persons hath place in judgements, where equal things are given to unequal persons: and unequal things to equal persons. Now, seeing that God reckoneth still upon this rule of judgement, That he would save (all) that believe in Christ, and punish with everlasting pains, (all) such as set light by his son, and lie soaking in their sins, there is (I think) no respect of persons in God.   

XXX.  
Furthermore, that there are not in God contrary wills, hereby it is manifest: because, as he is most true: yea, even truth itself, so he cannot away with a double heart, but utterly condemneth it. Whereas therefore it is thus written, God will that (all men) be saved: Again, God will that (none) perish, but that (all) repent: the contradictories of these propositions, are at no hand to be allowed, which are these: God will that (not all men) be saved: God will that (some) perish, and that (not all) repent.   

XXXI.  
How then cometh it to pass (thou wilt say) that many are damned, seeing God will have (all) saved? If we have an eye to the purpose of God in our creation, and of sending his son into the world, than we shall see indeed that the will of God is, that (none) should perish. But if we look again to the event or success, we shall see that the will of God is, that (all) unrepentant, (all) wilful, stubborn, and maliciously minded persons shall perish. An earthly father would gladly have all his children inherit: for this is the true fatherly love in a good father after the flesh. But if he perceive any of his children so froward, unruly, disordered, & disobedient, that neither rebukes with words, nor the smart of the whip, or such like sharp correction will make him amend, the wise father putteth him by his inheritance, and reckoneth him no more in the number of his children.   

XXXII.  
Of this thing we have a pattern before us in Deuteronomie, 
Deut. 21. 18. 19 20. 21.  where the Lord saith thus: Si genueris, etc. If any man have a son that is stubborn and disobedient, which will not hearken unto the voice of his father, nor the voice of his mother, and they have chastened him, and he would not obey them: Then shall his father and his mother take him, and bring him out unto the Elders of his city, and unto the gate of the place where he dwelleth, and shall say unto the Elders of his city: Filius noster iste, etc. This our son is stubborn and disobedient, and he will not obey our admonition: he is a riottour, and a drunkard. Then all the men of his city shall take him, & stone him with stones unto death, etc. Will not the Father here have his son stoned with stones even to death, though nature should move him fatherly to love him? After the same manner dealeth God. For God, of his fatherly goodness, would have (all) made heirs of everlasting life: but yet notwithstanding, he hath appointed the stubborn and obstinate their portion, even perpetual punishment.   

XXXIII.  
Wherefore we must héedefullie make a difference between the fatherly will of God, which the Divines call, (Antecedent: that is, going before,) and that will of his which followeth the wilful stubborness of men, which is also called (Consequent: that is, following after.)   

XXXIIII.  
The commandment (for this is the third thing, wherein we have set forth the will of God towards all men) commendeth likewise unto us, the true fatherly will of God towards all. For it cannot be, that the will of God should wrestle with his commandment. Wherefore, when he biddeth the whole world hear his son, his will doubtless is, that all should hear him, & his will is by hearing they should have faith. For the preaching of the Gospel requireth saith. God's will also is, that such as believe should be saved. Besides this, the son, who is the wisdom of his Father, sendeth out his Disciples throughout the whole world, with this commandment, Ite in mundum, 
Luke. 16. 15. 16.  etc. Go ye into all the world, & preach the Gospel unto (every creature.) He that shall believe and be baptized, shall be saved: but he that will not believe, shall be damned. This commandment, forsomuch as it reacheth unto all, plainly proveth, that Gods will is to have (all men) saved: but yet upon the condition of faith, as the promise joined to the commandment declareth. The Lord straineth his voice, crying: Venite, etc. Come unto me all ye that are weary and laden, 
Math. 11. 28.  and I will ease you. Here do both: namely, the commandment and the promise testify, that the will of God is fatherly, that (all) should come to Christ calling them, and that (all) should obtain in him their salvation.   

XXXV.  
This therefore is boldly and undoubtedly to be built upon, that the eternal and universal commandment of God, is an undeceivable witness of his will towards all men. Seeing therefore he commandeth all to hear his son, and to believe in him: his will surely is thereafter, that all should hear, that all should believe, that all should be justified, that all should be sanctified, and that all should be saved. Be it far from a Christian heart to think, that God forgiveth all men outwardly and in words: and hath an other will and secret meaning of his own inwardly.   

XXXVI.  
But one or other will say peradventure: Faith is the gift of God, and the work of the holy Ghost: Ergo, no man can believe, but he which receiveth faith from above. 
joh. 6. 44.  Again, No man cometh to the son, unless the Father draw him. This (I grant) is very true. But when Saint Paul saith, Faith cometh by hearing, 
Rom. 10. 17.  and hearing by the word of God, he meaneth that the preaching of the Gospel is the ordinary instrument to obtain faith: wherein God (according to his promises) will be faithful and effectual, & will draw and knit us unto his son by the word and the spirit. But many, when God draweth them, set shoulder against him, whom they may as well (I wisse) obey. This is plainly proved by the complaint of Christ, lamenting and weeping over the jews, 
Math. 23. 37.  for their frowardness: Quoties volui, etc. How often would I have gathered thee together, 
Luke. 13. 35.  as the hen gathereth her chickens, and thou wouldst not? The like stubborness, and wilful obstinacy, Saint Stephen casteth in the teeth of the jews in his time, 
Act. 7. 51  saying: Duri ce●uice, etc. Ye stiff-necked and of uncircumcised hearts and ears, ye have always resisted the holy Ghost. And the Lord by his Prophet isaiah saith, 
Esaie. 56. 2. 3. etc.  Tota die, etc. I have stretched out my hands all the day long, to a stubborn people that have resisted me. 
Acts. 13. 45. 46. 47.  By this self same testimony of authority, Saint Paul showeth the rebellion of the jews, which he proveth to be the cause of their casting off. And although our mind, whiles it is enlightened, prepared, altered, changed, disposed and ordered, is the patiented or sufferer: yet notwithstanding, in respect of consent and agreement, our will being taught by the word, and strengthened by the holy spirit, is the agent also or doer.   

XXXVII.  
hereunto serveth the example which Saint Augustine setteth down, of Nabuchodonosor and Pharaoh, in these words: Quantum ad, etc. In respect of their nature, they were both men: in respect of their dignity, both Kings: in respect of their cause, both keepers of God's people in captivity: in respect of their punishment, both gently admonished and warned by chastisements. What then made their endings diverse? Forsooth this, because the one feeling God's hand, mourned in the remembrance of his own sin and iniquity: the other wrestled with free will against the most merciful good pleasure of God.   

XXXVIII.  
But here special heed must be taken, lest any through wantonness and long custom of sinning, abusing the gentleness and long suffering of God, calling them to repentance, purchase unto themselves Gods heavy judgement that in his wrath he forsake them, and give them over into a reprobate mind. When this is come to pass, men wax deaf, and hard of hearing the word of God, drawing to themselves such a use and necessity of sinning, by their own will, that they can do nothing else but sin. For it fareth with them, as with him, that pitcheth himself headlong from the top of a steep hill, which deed being once done, there is no calling of it back again, because it is past recovery.   

XXXIX.  
We must therefore in time obey the voice of God calling us, we must repent and walk warily (as the Prophet giveth us counsel) before our God. For, he that refuseth to hear God, calling us by his ministers, runneth with full rain, into the punishment of wilful obstinacy: whereupon followeth, that he, being more and more fast bound with the chains of sin, till at length he become senseless and sorowlesse, and so turn topsie torue all the means of salvation. Hear therefore that common verse hath fit place:  
If thou to day unmeet be thought,  
To morrow doubtless much more nought.   

XL.  
The sealing of grace commendeth unto us most manifestly, the fatherly will of God: for this followeth in the fourth place among those marks & tokens, which set before our eyes, how fatherly the will of God is towards all men. For, whiles he biddeth (all nations) to be baptized, he will also (no doubt) that his grace and most merciful will be sealed unto (all nations.) For he would never call (all nations) to Baptism, but that his will is to give salvation to (all nations) which he sealeth with Baptism. For this is an unmovable sequel. God offereth salvation unto (all:) Ergo his will is that (all) be saved.   

XLI.  
Now in that Baptism is but only literal in many, this cometh not to pass by the counsel & will of God, who giveth his grace truly, and sealeth the same in deed by Baptism: but through the default of men, who shrink shamefully from the covenant which they made with God in Baptism.   

XLII.  
For, as God promiseth, and sealeth his promise with Baptism: so it is meet that man, on the other side, have faith in this behalf. For, in every covenant, either party must and shall keep the conditions and appointments of the covenant. And for that cause S. Peter defineth it, A good conscience making request to God. 
1. Pet. ● 21.  For God in giving Baptism, promiseth grace: now, a conscience in faith agreeable, resteth upon the covenant, being well assured of jesus Christ's resurrection.   

XLIII.  
Seeing therefore these proofs do most plainly lay before us the fatherly will of God, which is the cause & groundwork of our Predestination & election, requisite it is that we have a steadfast belief of our salvation, and that we betake ourselves to the fatherly will of God (as to a most strong & well fenced tower) expressed & showed unto us, In the sending of his son, In the promise, I● the commandment, and in the sealing of grace: not passing a point for the opinions & decrees of the stoics, touching Fortune or destiny, though they have jolly wise fellows for their maintainers.   

XLIIII.  
Furthermore, Saint Paul maketh two ends of our predestination & election, writing to the Ephesians: whereof the first is, (That we should be holy, and without blame before him, that is to say, that we should give ourselves to holiness & harmlessness, & should always have before us a good mind, purpose, and honest endeavour: the last, (That the glory of his grace might be praised of us for ever.)   

XLV.  
It remaineth now, that we speak somewhat of the use of the most sweet doctrine of Predestination and Election, which is of two sorts, as may be gathered out of Saint Paul's Epistles to the Romans & Ephesians. The Apostle therefore writeth to the Romans concerning Predestination, that he might conclude out of the cause, the manner & mean, and the condition also of Predestination, that the prerogative of the flesh; & man's merits, are no kind of cause of salvation. The Apostle therefore overthroweth the prerogative of the flesh, & all merits of men, that the mercy of God in Christ jesus, might take place, and that a way of salvation may be made unto all such as refuse not to believe in Christ. In his Epistle to the Ephesians, he hath the same matter in hand, to the end he might show, that the Gospel of Christ, is no new upstart doctrine, set abroach of the Apostles: but that the same was laid up and kept in the bosom of God himself, before the world was made, and in due time opened and delivered to the world.   

XLVI.  
Besides this double use; whereof the first serveth to confirm righteousness freely given, and grace stretched out & offered unto all: the last, to commend the ancientness of the Gospel: there is yet an other use, (which Saint Paul toucheth in his Epistle to the Romans) That the godly may be bold, 
Rom. 8. 33 34. 35. etc.  that no cross, no affliction, no misery: to be short, nothing whatsoever is able to hinder or let the salvation of the believers, which is builded upon the eternal ordinance of God.   

XLVII.  
From hence springeth an exceeding great comfort in the agony of death, and an unspeakable rejoicing: insomuch, that the party which lieth gasping, and drawing to his long home, may say, as it were in triumph: In Domino, etc. 
Psal. 57 10  My soul trusteth in the Lord, I will not be afraid. My Christ is the vanquisher of death, in him will I triumph.   

XLVIIII.  
hereunto serveth that saying of the Prophet David, 
Psal. 27. 14.  V●riliter agite, etc. I lay the men, be constant, and let the hearts of all you, 
Psal. 31. 23, &. 24  which hope in the Lord, be strengthened. For the Lord keepeth all them that love him.   

XLIX.  
To stay here: this use which confirmeth us in any kind of cross, and comforteth us in the agony of death, than indeed entereth his room, when we feel that we are in Christ, and that Christ is in us.   

L.  
Wherefore, according to Saint Paul's advise, we must take a trial of ourselves, Vos ipsos tentate, etc. Prove yourselves (saith he) whether ye are in the faith: 
2. Cor. 13. 5.  examine yourselves. Know you not your own selves, how that jesus Christ is in you?   

LI.  
These words of the Apostle teach us a most certain and assured manner of trying ourselves, which is, to prove and examine, whether we are in the faith, & whether Christ dwelleth in us. Which proving doubtless) cannot from elsewhere proceed, than from the effects and working of Christ's spirit. For they that are lead by Christ's spirit, are his: and they that are lead by Christ's spirit, think, love, follow, and excercise in life, the things that are of Christ, esteeming nothing more precious, than so to order and frame their lives, as that God should like well and allow of them. Hereupon ariseth that sharp combat of the spirit against the flesh, never ceasing in the godly.   

LII.  
To this also belongeth the saying of Saint Paul, 
1. Tim. 1. 18. 19  Milita, etc. Fight a good fight, keep the faith, and a good conscience. For these are most assured testimonies that Christ dwelleth in us. For Where faith is, there the conscience is cleansed from all dead works. Wherefore, both a good conscience, and a godly purpose are undoubted warrants of a sincere faith. Contrariwise, where the conscience is béesmeared with sin, and an evil purpose of doing amiss, there is no faith at all, but a kind of Hypocritical bragging of faith peradventure, which to be most vain and foolish, the works themselves springing from the same, do sufficiently declare, and Saint james also saith no less.     

¶ THE SECOND CHAPTER.  

THE SUM OF THE SEcond Chapter.  
IT pleased God to quicken and make alive in Christ, by grace through faith, not the jews only, a people dead to sin, and the children of wrath: but also the Gentiles, which in times past were not of God's household: taking away all difference betwixt the jews and the Gentiles, and making peace betwixt them both: which he hath done to this end, that he might show unto all ages and posterities his plentiful and everlasting grace towards the faithful, who are builded upon the foundation of the Apostles and Prophets, Christ being the corner stone. Or thus more briefly: God vouchsafeth to take the jews and the Gentiles, great sinners, to grace and favour, for his sons sake Christ jesus.   

¶ THE ORDER OF THE SEcond Chapter.  
THe beginning of this Chapter doth fitly agree with the end of the Chapter going before. For the Apostle here apply a general doctrine to the jews and the Gentiles: that is to say, turneth over the generality, to the specialties. For, in this Chapter he repeateth in particular, that which in the former Chapter he set down in general: howbeit, in an other form and manner of speech, for the more approving of the matter, and giving of it greater force. Now he useth a comparison of the state of man, which is of two sorts: namely, of the former, to wit, before grace: and of the latter: that is, under grace. Before grace, men were dead in their transgressions and sins, under grace they were quickened & made alive by Christ, through faith. This comparison first of all, as in the proposition, he apply unto them both: afterwards, he turneth it both to the jews, and also to the Ephesians: adding thereunto a certain short Aphorism, wherein he layeth wide open the sum of salvation. Then he apply the same comparison more at large to the Gentiles, under the name of the Ephesians: declaring how the Gentiles, who in times past were strangers from the Commonwealth of God, are made Citizens with the Saints, and of God's household: all which is wrought by the cross of Christ, the virtue and power whereof is made known unto men, by the preaching of the Gospel. lastly, he joineth herewithal a conclusion, with a notable enlargement. All these things tend wholly hereunto, that the Ephesians might esteem and think of the grace of the Gospel, according to the worthiness thereof, lest they being made partakers of so heavenly a mystery, should unadvisedly fall away from it again.   

¶ THE EXPOSITION OF THE SEcond Chapter, with the observation of doctrines therein contained.  

Verse. 1. &. 2.  
1 And you hath he quickened, that were dead in trespasses and sins.  
2 Wherein in time past, ye walked, according to the course of this world, and after the Prince that ruleth in the air, even the spirit, that now worketh in the children of disobedience.  And you when you were dead in the trespasses and sins wherein you walked, according to the trade of this world, after the Prince that ruleth in the air, even the spirit, which now worketh in the children of unbelief. 
ALthough the words of this speech or sentence, stand out of order: yet notwithstanding there is no disorder of matter. Wherefore, to the intent it may be perfect and full, the Nominative case and the Verb, must be fetched out of the words which follow, after this manner, (God the Father hath quickened you together with Christ, when you were dead in sins.) Now let us weigh the sentence well. In the end of the former Chapter, the Apostle calleth Christ, (The head of the Church:) and here he placeth the Ephesians under Christ the head, that they might advisedly consider, to how great dignity & glory they are called, by the gospel. Now, that this passing great benefit might become more sweet to the Ephesians, he setteth down a comparison of a double state, common to the jews and the Ephesians, that is to say, the Gentiles. The former state is of them both before their conversion: the latter after their conversion. Before their conversion, S. Paul avoucheth, that they both were dead in trespasses & sins. After their conversion, he saith, that they were discharged from the guiltiness of their sins, and were quickened in Christ. By (Trespasses) understand the beginnings as it were of sins: and by (sins) the custom of sinning. And that the Ephesians were dead in trespasses and sins; before their conversion, he proveth by two reasons. For, he sendeth them both to experience or proof, and also to the cause and Prince of all evil and mischief. Experience would not suffer them to be ignorant, how defiled and unclean they were (According to the course of the whole world,) being indeed plunged over head and ears in the bottomless pit of sins. For (According to the course of this world,) signifieth the trade, fashion, custom, and use of this world, which delighteth in nothing else but in sins.  
They are not said, in this place, (To be dead in trespasses and sins) whose sin inglut out: but they whom sin hath wounded & slain, as guilty before the judgement seat of God. The Apostle speaketh of spiritual death, which is a separation of God's spirit & grace from man. From whence also that death, which we call the first death: to wit, the departing of the soul from the body: and the second death, which is death everlasting do proceed. Let us now see what doctrine is ministered unto us out of this place.  
First, we learn herehence, that men destitute of God's grace, can do nothing else but sin, in every thing that they take in hand. secondly, that Satan hath full sway in the children of unbelief: that is to say, in them which believe not the Gospel. thirdly, that the life and conversation of men, is a testimony and witness, by what spirit they are lead, whether by the spirit of God, or the spirit of the Devil. fourthly, that such as believe in Christ, are set free from the tyranny of Satan, that he hath no power over them, to egg them, as he list, to this sin and that.  
There are two causes of sins noted here, to wit, (The course of this world,) and (The Prince that ruleth in the air.) But of these I will speak hereafter, when I shall join unto these, other causes also, as the words of the Apostle shall move me: to the end we may have all the causes of sins in the unbelievers noted together; and so with the greater diligence take heed of them.   

Verse. 3.  3 Among who we also had our conversation in time past, in the lusts of our flesh, in fulfilling the will of the flesh, and of the mind: and were by nature the children of wrath, as well as others. Among whom likewise all we were sometimes conversant, in the concupiscence of our flesh, doing the will of the flesh, and of the mind, and we were by nature the children of wrath as well as others. 
THis is spoken by way of application, and serveth to this end, that the Ephesians looking upon the jews, as upon a pattern or example, might hope well. For, seeing the Apostle saith, That the jews were no less given to the lewd lusts of the flesh, and unto doing the will of their wicked thoughts, whereby they became the children of wrath, by the like corruption of nature which reigned in the rest, than the Ephesians or other Gentiles, and yet affirmeth that they were taken to grace, and received into favour, it putteth the Ephesians in good hope & comfort, that they should be received into favour also, and be saved, through the self same goodness of God.  
herehence let us learn the use of such examples as the holy scripture commendeth unto us. For they (to speak briefly) besides the doctrine which is to be gathered by them, set before our eyes, God's judgement and his mercy, that we might be instructed and taught, having such godly examples of them both, in present view.  
(The lust of the flesh) is that, which springeth from the corruption and naughtiness of the flesh, that is, of original sin. For here this word (Flesh) signifieth the whole man not yet renewed. In the (Flesh) dwelleth (Lust,) whereby man is egged to do those things, which the flesh and the wicked thoughts of the same do like. The Apostle in this place seemeth to make two parts of a corrupt and naughty nature, to wit: 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉: that is to say: the flesh, and the mind, or the understanding part. By the first is meant that part of the mind, which the Philosophers call, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the appetite, or desire, which is void of reason. By the last, that part which they name, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the reasonable part. Whereupon it cometh to pass, that the whole man, before the grace of regeneration, is by nature, that is to say, not by custom and imitation, but by necessity of birth & conception, after the fall of our first parents, the child of wrath, that is to say, by the just judgement of God, angry and displeased with him, guilty of everlasting death, through sin. For the child of wrath is passively taken, and not actively. For, he is not here said to be the child of wrath, which is angry: but he which suffereth anger by desert, and therefore is appointed unto punishment. Also before, the child of wilfulness and stubborness is Activelie taken: for it signifieth one that is froward, malicious, disordered, and a wrestler against the word of God and his will. It is to be noted therefore, that this word Filius, Child, joined with Genitive cases of Nouns appellatives, is sometimes Activelie taken, that is to say: signifies a man given to that property or quality, which by the Genitive case is expressed: & other sometimes again, it is passively taken, that is to say, signifieth him that is made subject to suffer that thing which the Genitive case declareth. In this place let us first of all mark, how miserable our state and condition is without Christ. For, we are carried a main into all kind of sin and wickedness, even as the lust of the flesh moveth us, & not only summoned, but also tried & found guilty before God's judgement seat, as offenders deserving the wrath of God, and eternal death. Let this thinking upon our evil case admonish us, how sweet the Lord is, and how comfortable his word, who by his grace delivereth us out of these dangers, and removeth us into his glorious kingdom. Besides that we have said, by this and the former part we may gather the causes of sins bearing full sway in the world, which keep order in following one another.  
The first is the flesh itself. Now this word (Flesh) is diversly taken in the Scripture. For, sometimes it hath a proper, and sometimes again a figurative or borrowed meaning. When it is properly taken, it signifieth the fleshy substance of living creatures: as when Saint Paul saith thus, 
1. Cor. 15. 39  Non omnis caro eadem, etc. All flesh is not the same flesh, but there is one flesh of men, and another flesh of beasts, and another of fishes, and another of birds. It is figuratively taken also, sometimes by the figure Synecdoche, and signifieth the whole man, 
1. Cor. 1. 29.  as in that place of Saint Paul, Vt non, etc. That all flesh may not boast, that is to say, man or any other living creature: as in that place also of Genesis, Finis, 
Gen. 6. 13.  etc. An end of all flesh is come before me. Sometimes by the figure Metaphora: for as the flesh doth properly signify, a thing sensible, which may be felt and seen: so metaphorically it signifieth the outward show or appearance of things: as in that place, where it is said: 
joh. 8. 15.  Vos iudicatis, etc. Ye judge after the flesh. Sometimes by the figure Metalepsis: for, because the flesh is soft, it is otherwhiles taken for soft, and set against hardness: as in that saying of the Lord, Auferam, etc. I will take from their flesh, 
Ezek. 11. 19 & cap. 36. 26  their stony heart: and I will give them a fleshy heart: that is to say, a soft heart, not resisting God, but believing in the word of God. Sometimes by the figure Metonymia, for something to him belonging, and that diversly: otherwhiles for the judgement of reason, 
Math. 16. 17.  as in that saying, Caro & sanguis, etc. Flesh and blood, hath not opened this unto thee, that is to say, by the judgement of reason thou perceivest not, that I am the Son of God, and the true Messiah. Sometimes for the beginning of man's corrupt nature: that is to say, for original sin, as in Saint Paul's Epistles every where may be seen: 
Rom. 8. 6.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉: that is to say, The wisdom of the flesh is death. 
Rom. 8. 13  Again, Si secundum, etc. If ye live after the flesh, ye shall die. And in that speech of the Lord, Quod natum est, 
joh. 3. 6.  etc. That which is borne of the flesh, is flesh. And in this sense is the word (Flesh) taken, when we make it the first cause of sins, reigning and ruling among men. Against this is set, as it were flat contrary, the spirit of the new borne: that is to say, a motion or working, which the holy spirit stirreth up in the hearts of the believers, which is the first cause of godly purposes and exercises in men.  
The second cause of sins swaieng in such sort, is the lust of the flesh, whereby the flesh, or original sin is made lusty & effectual to bring forth very ill fruits. The force of this lust all men feel & try in themselves. Against this is set, as flat contrary, the lust of the spirit, which hath place only in the godly, and in such as have changed their copy by repentance: and this is the second cause of godly purposes and exercises in the good.  
The third cause of trespasses and sins is the understanding, or (as Saint Paul saith) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉: that is, the mind: when the mind or understanding being attainted, & raised up of lust, beginneth to talk and reason with itself of those things, whereunto the lust moveth and pricketh it. Against this is set (as flat contrary) the understanding of the spirit.  
The fourth cause of sins and offences is, the will of the flesh, and thoughts of the same: as Saint Paul saith. And although the will sometimes replieth upon the reasoning of the flesh: yet notwithstanding, in them that are not new borne, it is violently carried away (yea very often) with the force of the flesh: even as a Pinnisse or small Bark is with contrary winds and weather, though the mariners do what they can for the safeguard of the same. Hereto serveth the saying of Medea: Laudo ●●●liora, etc.  
The better I allow as true,  
But yet the worst I will ensue.  
Against this will of the flesh, and the thoughts of the same, is set (as flat contrary) the will of the spirit, commanding things, which the flesh can in no wise away with: and this is the fourth cause of godly purposes and actions in the good.  
The fift cause of sins is, (as Saint Paul saith,) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, The common course of this world: that is to say, the perverse and froward fashions of this world, infinite offences daily given, and examples of most mischievous deeds without number. This evil custom of the world, is a kind of fodder & sustenance of sin: wherewith many among them that were minded to fear God, being fed fat, aware wild, and kick up the heel against him. herehence springeth this, that the evil manners of parents, is this evil bringing up of their children. For, whiles men do amiss, and live after the manner of the multitude, they excuse themselves by example, as they in old time did, who setting good Noah at nought, were paid home at length, feeling in the flood due punishment for their disobedience. Against this froward and wilful wicked world, may be set (as flat contrary) as well the examples of holy Angels, and other Gods good creatures in heaven: as also of Saints and holy people, which esteemed nothing more pleasant, nothing more precious, and nothing better in their life, than to be obedient unto God by faith.  
The sixth cause of sins overrunning the world, is (The Prince that ruleth in the air,) 
Psa. 109. 7  that is to say the Devil. For he, 
Math. 27. 4. 5.  as the holy history beareth witness of traitorous judas, 
Mark. 14. 21. 43. 44. 45.  entereth into men's hearts, and pulleth them forward into divers sins and offences, that they should not be saved. Against him (as flat contrary) may be set the Prince that ruleth in the Church, 
Luke. 22. 22. 47. 48.  Christ jesus, who giveth his holy spirit to them that ask it. And he is the first and chiefest author: 
joh. 17. 12. & Chap. 18. 3. 4. 5. etc.  yea, the cause of causes of all godly purposes and exercises whatsoever, in them that are turned, and become new creatures.  
Hitherto we have showed, 
Act. 1. 16 17. 18. etc.  what be the causes of trespasses and sins overspreading the world, against all which, the only & sovereign remedy is Faith in jesus Christ. 
1. joh. 5. 4.  This is the victory which overcometh the world, even your faith. In this are contained the causes of doing good deeds, which causes I have already rehearsed: in this is Christ the conqueror of the kingdom of darkness possessed: in this we are made new men, and regenerated: by this a new spirit, wherewith we withstand the flesh, is obtained: finally, by this the whole body of sin is stricken dead and mortified.   

Verses. 4. 5. 6. &. 7.  
4 But God, which is rich in mercy, through his great love, wherewith he loved us,  
5 Even when we were dead by sins, hath quickened us together in Christ; by whose grace ye are saved,  
6 And hath raised us up together, & made us sit together in the heavenly places, in Christ jesus,  
7 That he might show in the ages to come, the exceeding riches of his grace, through his kindness towards us in Christ jesus.  But God, which is rich in mercy, for the great love sake wherewith he loved us, even when we were dead by sin, hath quickened us together with Christ. (For by grace are ye saved) and hath made us sit together in heavenly things in Christ jesus, that he might show in times to come, the abundant riches of his grace, in kindness to us ward in Christ jesus. 
THis is an amplification or enlargement, and an Antithesis or opposition, whereby the common state of the jews and Gentiles under grace is declared. Before, the Apostle spoke severally of them both: now he comprehendeth and putteth them both together, that he might show the equal condition and state of them both. The sum of the sentence is this. As God made the jews partakers of heavenly glory, even through his mere grace & goodness: so did he also the Gentiles. But the Apostle, to the end he might enlarge his speech, amplifieth the same according to his manner, by the place of causes and effects: rehearsing the self same things here, which he spoke in the first Chapter touching this mystery. For in the first place he setteth down the principal ground, or chief cause of our restitution and recovery: to wit, the mere mercy of God, wherewith he loved us in Christ. After that, he maketh mention of the fruits of this mercy, which is of three sorts: namely, of life, of resurrection, and of heavenly grace in Christ. For the life of Christ, his resurrection, and his sitting in heavenly places, is a certain assurance, a pledge, and merit of our life, our resurrection, and heavenly grace. For seeing we are the members of Christ, we shall be partakers of the same happiness and glory with our head. And as the Apostle maketh Christ the mean, by whom these so great benefits are conveyed unto us: so he maketh the declaring of God's grace towards men, the end of these benefits, given and bestowed upon us. Neither is this a declaring of God's temporal goodness, but an unspeakable token and sign of his perpetual goodness. For, that which Christ once did, that remaineth for ever, as an assured warrant of God's goodness towards us. Now, touching that which is enclosed in a Parenthesis, (By grace ye are saved,) it is indeed a very short saying, howbeit the same containeth the whole sum and cause of all Gods good graces, powered upon us through Christ: the benefit itself, is (Salvation:) the cause is (Grace:) that is, the honour of God, which is grounded in Christ, and from him conveyed unto us, as from the head to the members. Here again is commended unto us a general doctrine of the Church of God: to wit, that unto God alone, for Christ his sons sake, our redemption is to be ascribed. By which doctrine their vanity is disproved, who refer the benefit of our salvation to men's works & merits, either going before, or following after, or joined with justification. But this doctrine is treated upon more at large, in the point or discourse following: and it is amplified by it own proper causes, unproper causes put apart.   

Verses. 8. 9 &. 10  
8 For by grace are ye saved, through faith, (and that not of yourselves: it is the gift of God.)  
9 Not of works, lest any man should boast himself.  
10 For we are his workmanship, created in Christ jesus unto good works, that we should walk in them.  By grace are ye saved through faith (and this is not of yourselves, it is the gift of God,) not of works, lest any man should boast. For we are his workmanship created in Christ jesus unto good works, which God ordained (or prepared) before, that we should walk in them. 
Here the Apostle gathereth as it were into one Aphorism, the whole matter which hitherto he hath handled: to the end it may the better be seen, and that the circumstances and causes also being placed together, might the easier be borne in remembrance, and understood. First therefore he setteth down (Grace) whereby God taketh us again unto him, of his mere mercy, for Christ's sake, who is the matter of our salvation. The effect of this grace, he maketh to be (Salvation:) that is, our justification, and our glorification. He addeth the instrument whereby the same is received, even (Faith.) For by faith we receive the promise of salvation which the Gospel doth present and offer unto us.  
But because false Apostles, sworn enemies to grace, have for the most part attributed the benefit of salvation to the works of men: the Apostle disproveth them, taking his reason from the contrary cause. Salvation saith he, is the gift of God, Ergo, it is not of works: For these two can agree in no case: To have somewhat of free gift: and, To obtain the same by desert of works. This is avouched by S. Paul, 
Rom. 11. 6  saying: Si ex gratia, etc. If it be of grace, it is no more of works, or else were grace no more grace: but if it be of works, it is no more grace, or else were work no more work. How often soever therefore our salvation is said to be either the gift of God, or to be of grace, or to be obtained by faith, or to be ours without works, all manner of merit in man, touching the work of our salvation, is tripped and thrown under foot.  
Now, why salvation is not of works, he showeth a reason in these words, (Lest any man should boast.) Herto serveth that saying also, 
Rom. 3. 27  Vbi est gloriatio, etc. Where is then the rejoicing? It is excluded. By what law? Of works? Nay. But by the law of faith. For that which is obtained by faith, is altogether of free gift, & therefore it excludeth all rejoicing or boasting: contrariwise, whatsoever we get by our own works and travel, that is matter to us of boasting.  
Furthermore, because the fleshly minded, hearing this benefit of salvation to be ours by free gift, and without works or merits, that is to say, without the desert of works, snatch at it, and thereupon take full liberty to sin: the Apostle meeteth them in the mouth, and layeth against them, the very next or nearest end of salvation, which he did beat upon in the first Chapter: namely, our sanctification. (For we are his workmanship, created in Christ jesus unto good works, that we should walk in them.) The word (For) is oftentimes so taken in an objection, that it seemeth to carry a reason or cause of a thing with it. But yet notwithstanding, it doth not render a reason or cause of the former speech, but rather giveth a privy answer to the adversaries objection. For when Saint Paul saith, that we have salvation without works, one or other may thus object and say: If we obtain salvation without works, then what need we do good works? The Apostle answereth that it followeth not. For we are created in Christ unto (good works.) And thus the word (For) containeth a reason to reprove the reply of the adversaries: whose objection the Apostle answereth in this place. The observation of the use of this word (For) is profitable, that we may know and understand whereto the same serveth.  
Thus far touching the meaning of this Aphorism. Now let us to the specialties of the same in due order. The first, The free goodness of God is the only cause of our salvation. The second, By faith alone we are made partakers of salvation freely given. The third, Man's works are neither the causes, nor the merits, nor part of our salvation. The fourth, Good works are joined with faith, as a necessary and unseparable accident. The fift, All man's rejoicing or boasting in the work of salvation is excluded. The sixth, Regeneration or new birth in Christ, is the cause of good works. These six specialties are in the words of this short piece of doctrine, which contain the principal and chief grounds of Christian Religion, & confute many foul and gross errors. For, first of all, they are confuted here, which will have salvation to stand upon faith and works together, as upon the parts thereof. But Saint Paul in this place doth manifestly exclude works, and setteth down faith, not as a part, or as a cause of salvation, but as an instrument only.  
secondly, they are also confuted by this saying of S. Paul, who, whiles they grant with us, that men are justified by faith alone, exclude works, not only as causes and merits, but also as necessary consequents: as though good works were not necessarily required in such as are justified, and have obtained salvation by free gift. Against whom S. Paul in this place doth plainly reason, requiring (Works) as a necessary consequent of salvation, and as a necessary and unseparable accident of regeneration. Works therefore (as S. Barnard saith) are not the cause of reigning, 
Rom. 3. 28  but a way to reign: not the cause of our coming to God's kingdom, but a way thereunto.  
Furthermore, by this saying of S. Paul are overthrown all preparing works (as they term them) to justification. For if our works were required, as preparatives, then would not S. Paul have spoken thus, Absque operibus, Without works. Let us therefore bear away, & hold fast this speech of the Apostle, whereby we are instructed in our salvation, & armed against the errors, both of the Papists, and the pharisees: besides that, we are warned what our duty is, which have obtained salvation freely through Christ.   

Verses. 11. 12. &. 13.  
11 Wherefore remember, that ye being in time past Gentiles in the flesh, & called uncircumcision of them, which are called circumcision in the flesh made with hands,  
12. That ye were, I say, at that time without Christ, and were aliens from the Commonwealth of Israel, and were strangers from the covenants of promise, & had no hope, & were without God in the world:  
13 But now in Christ jesus, ye which once were far off, are now made near by the blood of Christ.  Wherefore be ye mindful, that ye were Gentiles in the flesh, which were called uncircumcision of them that are called circumcision in the flesh made with hands, because at that time ye were without Christ, aliens (or foreigners) from the Commonwealth of Israel, and strangers of the testaments of promise, having no hope, and without God in the world. But now in Christ jesus, ye which sometime were far off, are made nigh in the blood of Christ. 
THis is an other part of the comparison: to wit, of the state of the Gentiles before grace, and under grace: which part of the comparison, doth not in very deed, but after a certain manner only differ from the former: which manner standeth upon circumstances. Now the Apostle saith, that the Gentiles did differ from the people of God in two circumstances: first, in the sign: secondly, in grace. In the sign, because that, as the Gentiles were uncircumcised, in witness of their uncleanness: so the jews had the circumcision of promise. In grace, because that, as the Gentiles were (Without Christ,) who is the only way of salvation, (Out of the Commonwealth of Israel,) that is to say, not of God's people, (Strangers from the covenants of promise,) that is to say, without the witnesses and testaments, whereby God bond himself to his people, (Without hope, and without God,) that is to say, men living in the world, utterly void of God's fear & service: so the jews had all these things of grace. For they had the promise of the Messiah, they were in the Commonweath of Israel, they were heirs of the covenants of promise, they had the hope of salvation, and they knew God.  
To this he addeth an Antithesis or opposition, teaching that the Gentiles are now reconciled unto God, by the blood of Christ, & received into the Commonwealth and household of God, through the same jesus Christ: Ye (saith the Apostle) which once were far off▪ (namely from grace) are now made near, to wit, by the means of Christ's blood. All these things serve to this end, that he might beat down the pride & ●igh mindedness of the Ephesians: and that he might awake them, to wonder at this so great a treasure: lest being unthankful to God, they should fall again into their old superstition: that is to say, least forgetting Christ's benefits, they should slide back from the Gospel, being deceived with the wily slights of Satan and the world. This is the sum of all. Now, to touch the circumstances of the text particularly, which needeth both expounding, and advise, we will thus proceed. First, he willeth the Ephesians to (Remember.) And why so? Because, when men are advanced from a low degree to a higher, they quickly & easily (God wots) forget their former state. By this advise therefore, or warning, it is the Apostles mind to humble the Ephesians, & to admonish them of constancy, of continuance, & of thanksgiving: that they might discharge themselves by their dutifulness, and give God the glory, to whom it doth of right belong, for pouring upon them so many great benefits, and that of his free goodness and liberality.  
herehence have we also, which live at this day, to be warned and well advised, that because God hath vouchsafed, of his mere goodness, to call us out of the darkness of Popery, into the clear light of the Gospel, that we live worthy of so great grace, and by the heinousness of our sins provoke not God's wrath against us, lest he justly and deservedly take that from us again, being unthankful, which before he gave us of his good grace, when we were, unworthy. That is a very evil unthankfulness, when men vouchsafe not to give men thanks for their good turns: but far worse, & more abominable is that, whereby we show ourselves unthankful unto God, who would that his dear son should die for us, that we might live. Besides this, when the Apostle saith thus, (Gentiles in the flesh, and called uncircumcision of them which are called circumcision in the flesh, made with hands,) he noteth two things: First, that the jews called the Gentiles, by the reproachful name of uncircumcision: which jews indeed bragged much more than they needed, of that outward mark in their skin or flesh. Of this bragging and boasting, there is an example in Genesis: 
Gen. 34. 14.  Non possumus, etc. We cannot (say the sons of jacob) do this thing, to give our sister to an uncircumcised man. 
1. Sam. 16. 26, &. 36  Again, David being full of God's spirit, speaketh of Goliath in this manner, Et quid, etc. Who is this uncircumcised Philistine, that he should revile the host of the living God? This uncircumcised Philistine shall be as one of th●m, seeing he hath railed on the host of the living God. Again, S. Paul in this place maketh two sorts of jews, and two sorts of Gentiles. For some of the jews were circumcised in the flesh, and in the spirit: as Moses, Aaron, joshua, Phinees, Abraham, Isaach, jacob, joseph, David, josias, Daniel, Simeon, Nathanael, etc. to be short, all that received the outward circumcision of the flesh, with faithfulness of heart in the Messiah promised. Some were circumcised in the flesh only: to wit, they which had the outward mark without the spirit, such were many: yea, the most of the jews, specially at the time of the Lords coming: the first are called (The children of promise:) the last, (The children of the flesh:) which names the Apostle giveth to them both. In like manner Paul maketh two sorts of Gentiles. Some were Gentiles only in the flesh, having uncircumcision, the badge of their Gentilism: howbeit in spirit they were circumcised: namely, which had the uncircumcision of the flesh, with a lively faithfulness in and upon the free promise of salvation. In the number of these were job, Melchisedech, jethro, the three Wisemen, & all, as many as truly believed in the Messiah. Othersome were Gentiles, both in the flesh & in the spirit: namely they, who by the outward badge in their flesh, declared the uncircumcision & uncleanness of their heart.  
Furthermore, where he addeth, (Ye were without Christ, ye were aliens from the Commonwealth of Israel, and ye were strangers from the covenants of promise) these words are meant, & must be understood by comparison. For the Gentiles, in respect of the people of Israel, & the certain time, are said to be without Christ. Now, in saying (They were without Christ,) he meaneth that they had not such clear knowledge of Christ as the jews had. (And aliens from the Commonwealth of Israel,) that is to say, (Strangers from the covenants of promise:) by these words he noteth, that the Israelites had their Commonwealth divided & parted from the Gentiles, as one household is set asunder from an other. For the jews had their covenants, their ordinances, and service of God: their promises, their kingdom, and their Priesthood, etc. of which S. Paul speaketh to the Romans. Of this difference in like manner, 
Rom. 9 4.  the Psalm maketh mention, saying: 
Psal. 147. 19 20.  Qui annunciat, etc. He showeth his word unto jacob, his statutes and his judgements unto Israel. He hath not dealt so with every nation, neither have they known his judgements.  
The words which follow, (And had no hope, & were without God in the world,) are concluded upon the words which went before. For whosoever is without Christ, how is it possible he should have hope. Whosoever is without Christ, he indeed is without God: for all that abide not in the doctrine of Christ, have not God. Contrariwise, 
2. john. 9  he alone is said to have God, he (I say) that is in Christ by faith. Herto serveth the saying of S. john, Omnis qui, etc. Whosoever trangresseth, & abideth not in the doctrine of Christ, hath not God. He that continueth in the doctrine of Christ, he hath both the Father and the Son.  
The comparison which followeth, (Ye which once were far off, are made near by the blood of Christ,) doth signify the Ephesians, which were before out of the Church, but now, through grace, received and brought into the Church▪ and reconciled unto God by the blood of jesus Christ. All these things tend hereunto, as I have said already, that we remembering so great a benefit of heavenly grace, should walk in the fear of God: being mindful, that this our state requireth new manners, and a new life: to wit, 
Tit. 2. 12. 13. 14.  That we should live holily, and honestly, godly, and unblamably in this world, looking for that blessed hope, and coming of the glory of the great God, and our Saviour jesus Christ, who gave himself for us, to redeem us from iniquity, & to cleanse us a peculiar people unto himself, and followers of good works.   

Verses. 14. 15. &. 16.  
14 For he is our peace, which hath made of both, one: & hath broken the stop of the partition wall,  
15 In abrogating, through his flesh, the hatred, that is, the la of commandments, which standeth in ordinances, for to make of twain, one new man in himself, so making peace,  
16 And that he might reconcile both unto God, in one body, by his cross, & stay hatred thereby.  For he is our peace, which hath made both one, breaking down the wall that was a stop between us, and putting away through his flesh the law of commandments, contained in the law written, that of twain he might make one new man in himself, so making peace, and might reconcile both in one body, by his cross, staying hatred thereby. 
IT is said, that the Gentiles, which were sometimes out of God's household, are now taken in, and made of the number, by Christ's blood. Now, there is added a notable figure of Rhetoric, called Expolitio, whereby that is expounded more at large, which was said before briefly & in sum. For the manner of reconciliation or atonement between both people: to wit, jews and Gentiles, is declared. And to begin withal, Christ is made the foundation of this reconciliation or atonement, when it is said thus of the Apostle, (He is our peace,) that is to say, He is the Author of the reconciliation or atonement, whereby of two people: namely, jews & Gentiles, there is made one: that is, one Church, which is the peculiar household of God. After this is showed the manner of reconciliation, first in a similitude: then in plain and evident words.  
The similitude is this, (The stop of the partition wall) that is to say, the hedge put between them is cut down and laid waist. The similitude must be expounded in this sort. As he that is minded of two households to make but one, pulleth down the wall which was between them, and made them two sundry households, whereby they are now made but one: so God, minding to make one people, one Church, or one household of the jews & the Gentiles, took away (The partition wall) which set them asunder. Now what this (Partition wall) between the jews and the Gentiles was, he showeth in these plain words, (The hatred, that is, the law of commandments which standeth in ordinances.) Here, by the figure Metonymia, he calleth (Hatred) the cause of the separation between the jews and the Gentiles, which cause he maketh to be (The law of commandments which standeth in ordinances.) Now, when he maketh this cause to be the law, he meaneth not the moral law, which is perpetual: but the ceremonial law only, which was a shadow of things to come. And this is that which the Apostle saith, (He hath taken away hatred, even the law of commandments, which standeth in ordinances,) that is, in rites and ceremonies: (Through his flesh,) that is, by offering up his flesh a sacrifice. A sign or token of this abrogation or taking away of the law, was the renting of the temple in sunder, 
Mat. 27. 5.  when the Lord gave up the ghost upon the altar of the cross. He addeth also the end of this abrogation or abolishment, 
Mark. 15. 38.  saying: (To make of twain, 
Luke. 23. 45.  one new man in himself.) By the figure Metonymia, he caleth two nations of people, as it were diverse households, by the name of (two men.) He calleth the Church of God one man, which is as it were one household: yea rather, one man, whose head is Christ: he calleth this man, (the new man:) having an eye to the fashion & custom of the world, which useth to call them (new men) that being but base borne, or coming but of mean stock and parentage, become noble and honourable. For we being the offspring of Adam, our forlorn father, are made (new men,) and adopted into the sons of God, whiles we fasten our faith upon Christ: so that we are no longer called the children of Adam, but the children of God. He rehearseth this end yet more plainly, saying, (That he might reconcile both unto God in one body, by his cross,) that is: by the oblation which he made upon the cross. For under this word (Cross) is meant the manner of making the oblation, whereby a double reconciliation or atonement was made: the one, of men with God: the other, of men with men: namely, of the jews and Gentiles between themselves.  
Thus far concerning the meaning of Saint Paul's words, now let us mark the specialties, which this place doth offer and afford.  
The first is, that between the jews and the Gentiles there is no difference, in respect of the communion and partaking of grace. Wherefore let none be proud, because he is a jew: and let none despair, because he is a Gentile. For one nation hath no more prerogative or excellence than another, 
Acts. 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 righteousness is esteemed. Grace is common unto all, and it is offered to every one.  
The second is, That the law of Moses is abrogated and put down, (I mean for outward rites and ceremonies:) insomuch, that none stands compellable to receive it: yea, whosoever receiveth it, denieth Christ, and despiseth the virtue of Christ's cross.  
The third is, That the death of Christ is the reconciliation & atonement of man with God: wherein we are borne (new men) & engraffed into Christ's body, as members of the same. The fourth is, That without the cross of Christ, we can, by no means, be at peace with God.  
The fift is, That as in Christ we have peace with God: so it is meet, that in him also we labour to be at peace and unity one with another: which (doubtless) can never be, unless we be lead by Christ's spirit, and have faith in him. For by faith we are engraffed into his body, that all of us, as many as believe in Christ, may be made the members of Christ. Wherefore it is reason and duty, that one of us should make much of another, as members of one and the self same body.   

Verses. 17. & 18.  
17 And came and preached peace unto you, which were a far off, & to them that were near.  
18 For through him, we both have an entrance unto the Father by one spirit.  And coming, he preached peace unto you, which were far off, & to them that were nigh. Because through him we both have an open way in one spirit unto the Father. 
THe matter of reconciliation or atonement between the jews and the Gentiles being expounded, the Apostle cometh to the instrumental cause thereof, which is, The preaching of the Gospel. For it is God's pleasure, that his Gospel should not only be an instrument of salvation, but also a witness and warrant of his good will. Whereupon it cometh to pass, that the Gospel is unto us, a most assured and certain messenger, and tidings bringer of peace, between God and us. For which cause the Gospel is named, 
2. Co. 5. 19  Sermo reconciliationis, The word of reconciliation. The division following, where Christ is said to have come, and to have preached to them (which were a far off, and to them which were near:) that is to say, to the jews, and to the Gentiles, noteth unto us, that Christ sent his Apostles to preach the Gospel of peace unto all people, one with an other, none excepted: 
Mark. 16. 15.  according to that saying: Ite in mundum, etc. Go ye throughout all the world, and preach the Gospel unto every creature. The fruit of their peace made with God is also added, which is, that both of them: to wit, the jews and the Gentiles, (Have entrance unto the Father, by Christ, and that in one spirit:) that is to say, by the self same spirit of Christ, which maketh us cry, 
Rom. 8. 15  Abba Father. Christ therefore is as it were a door unto us, 
Gal. 4. 6.  whereby we come to the Father, being reconciled and set at one with us, in faith and belief. Now the holy spirit is our guide, by whom we being joined and united in Christ, coming to the door, are let in, and have entrance to the father. Hereto serveth that saying of john, Amen, 
joh. 10. 1. &. 7.  Amen dico vobis, etc. verily verily I say unto you, he that entereth not in by the door into the sheepfold, but climbeth up another way, he is a thief, and a robber. And a little after, Ego sum ianua ovium, I am the door of the sheep. Furthermore, here are two places to be marked: the one is, what account we ought to make of the ministers of the Gospel, who when they preach to us the gospel, Christ himself is said to preach unto us. Wherefore we ought no less to regard their voice, than if we heard Christ himself speaking unto us. Herto serveth that saying of Saint Paul, 
2. Co. 19 20.  Nomine, etc. Now then are we ambassadors for Christ, as though he did beseech you through us, we pray you in Christ's stead, that ye be reconciled to God. The other place is, of the fruit of the gospel: namely, that such as believe the gospel, are reconciled unto God through Christ, by whom they have entrance unto God. The Apostle saith, justificati, etc. Being justified by faith, 
Rom. 5. 1. 2  we have peace towards God, through our Lord jesus Christ, by whom also we have entrance, etc. Contrariwise, who so hath not Christ, that is, believeth not in Christ, he is void of the fruit of the Gospel: and therefore is to be thought and taken for a wicked person, and an enemy to God.   

Verse. 19 &. 20.  
19 Now therefore, ye are no more strangers and foreigners, but Citizens with the Saints, and of the household of God,  
20 And are built upon the foundation of the Apostles & Prophets, jesus Christ himself being the chief corner stone.  Now therefore, ye are no more strangers and foreigners, but fellow citizens of the Saints, and of God's household, being builded upon the foundation of the Apostles and Prophets, the chief corner stone whereof is jesus Christ himself. 
THis is a general conclusion of the whole Chapter, wherein he reckoneth up the principal points. For, first he showeth what manner of people the Ephesians were, before the grace of regeneration or new birth, & by them all other Gentiles, likewise. secondly, he declareth what they have gotten by grace. Indeed they were aliens & strangers before, that is, out of God's household, as we have showed already. But now being made free of the City, common to all the Saints, they are received into God's household: because (They are built upon the foundation of the Apostles and Prophets,) that is to say, because they are received into favour and grace by faith, which is their leaning staff, to rest themselves by, upon Christ their only foundation. For no man can lay any other foundation, 
1. Co. 3. 11  besides that which is already laid, which is jesus Christ.  
Now, jesus Christ is called (The foundation,) both because the promise of salvation was made in him, and also, because Christ alone is the salvation of the Church, upon whom she stayeth herself. 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 only because the Apostles being built upon that foundation obtained salvation: but also, and that much more in respect of the Church. For, the Apostles did build the Church upon this foundation.  
Moreover, when the Apostle addeth, (jesus Christ himself being the chief corner stone,) he teacheth us, by what power & virtue, the building of the Church, consisting of two diverse people, jews & Gentiles, continueth: namely, because (jesus Christ himself is the chief corner stone.) For, as the corner stone joineth walls together, and beareth up the whole burden of the building: yea, preserveth it: even so our Lord jesus Christ, by the doctrine of faith, and by the efficacy and forcible working of his spirit, knitteth the jews and the Gentiles, in unity of faith and peace: and so he himself upholdeth and maintaineth this spiritual building.  
This similitude is borrowed of the Prophet isaiah, whose words lie thus in order, Ecce, ego ponam in Zion lapidem, 
Esaie. 28. 16.  etc. Behold; I will late in Zion a stone, a tried stone, a precious corner stone, a s●●e foundation: He that believeth, shall not make haste: namely, to his own counsels, but shall attend and wait for the counsel and purpose of God, which if he do, he shall not be put to shame. The self same saying of the Prophet, Saint Peter rehearseth, the sense reserved, but the words a little changed. For thus saith he: Ecce, ponam, etc. Behold, I will put in Zion a chief corner stone, 
1. Pet. 2. 6.  elect and precious, and he that believeth therein, shall not be ashamed. Of this stone, mention is also made in the Psalm: Lapidem quem, 
Psal. 11. 8 22.  etc. The stone which the builders refused, is the head of the corner.  
Beside that which is said, we have to gather out of Saint Paul's words, these specialties following.  
The first is, That of jews and Gentiles there is one Church of Christ made and joined together, as we have showed already.  
The second is, That Christ alone is the foundation of the Church.  
The third is, That whosoever is without Christ, he also is without the Church.  
The fourth is, That the doctrine of the Apostles and Prophets alone, aught to have authority in the Church of God, and is the only badge and cognisance of the true Church.  
The fift is, That Christ alone upholdeth, keepeth, and maintaineth the Church.  
The sixth is, That the Church is not without ministery, which preacheth unto us the same corner stone which Saint Paul commendeth unto us here.  
These specialties overthrow many errors of the Papists: and chiefly of them, which will have us trust and betake ourselves to men's merits and safeguards: and which also, in the place of the Prophets and Apostles doctrine, plant men's traditions and forgeries. Let Popery therefore be unto all the godly, a thing most accursed: which it behoveth all true Christians to avoid and fly from, lest they themselves be ill favouredly defiled therewith, and being defiled, be also cast off again, and forsaken of God.   

Verses. 21. &. 22.  
21 In whom all the building coupled together, groweth unto an holy Temple in the Lord,  
22 In whom ye also are built together, to be the habitation of God, by the spirit.  In whom the whole building (or frame) coupled together accordingly, groweth unto an holy Temple in the Lord, in whom also ye are built together to be Gods dwelling in the spirit. 
THe Apostle enlargeth his conclusion, by a translation, or turning of the specialties into a generality, & by an exhortation. He said that the Ephesians were built upon the foundation of the Apostles & Prophets: now he apply this to all the faithful in general. For, he saith, that (The whole building,) that is, the whole Catholic Church, and all the members thereof, being builded upon this one corner stone, (Groweth into an holy temple:) that is to say, that the whole building is made one holy temple, & that in the Lord, as the only foundation of the temple. Now, S. Paul in this place useth a very full, significant, and pithy word: namely, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉: that is (coupled together) whereby is meant, that the building of the Church is so knit and couched together, so framed, I say, and wrought, that all and every part thereof is fitted and fastened, in such meet proportion, even measure, and apt agreement, with such sound & strong joints, that they hang one by an other very orderly, as the members and limbs of the body. Now, this knitting or conpling of the joints is done in this manner. First, all the faithful cleave unto Christ their head by faith, and upon him, as their only foundation, state themselves. Then they cleave together among themselves, one with another, according to the measure of faith in every one of them, and according to the diversity of gifts, which God hath given them: that they might all make one body, & one holy temple of God, of which temple, all the faithful are lively stones, in such exceeding comely order and agreement knit together, & wrought in one, that there is not a corporation or company of men to be found in all the world, linked in like love, concord, and unity among themselves. Furthermore, when we hear either the whole Church, or the several members thereof, called (The holy temple of God,) let us thus suppose with ourselves: First, That the Church is God's building. secondly, That God dwelleth, in this temple, which is appointed and ordained for his glory. thirdly, That as it is a fowl and heinous offence▪ to defile this temple with any uncleanness, so it becometh all the goove, to bend their endeavours every way, that they may lead their life in holiness & unblameablenesse, lest through their default it come to pass, that the Master builder cast them out, and throw them away, as rotten and mooldering stones serving to no good use. I would to God this could sink into their hearts, which either with their own private lewd dealings blemish the Church: or with their unprofitable quarelings, cut in pieces the union or agreement of the Church.  
Hear the reason must be marked, why the whole Church of God is called (One temple:) and why every several believer, is named (The lively temple of God) in like case. The whole Church is therefore called the temple of God, both because it is reared up and built upon one foundation: and also because all the faithful being joined together in the unity of faith and love, have God dwelling in them, whom they serve and worship. Every several Christian is therefore called the lively temple of God, both for that every of them is builded upon one only foundation, which is the Lord jesus Christ: and also, for that God dwelleth in every of them, whose mightiness is to be praised and magnified of all generally, and also of every one particularly.  
The exhortation of the Apostle doth follow. (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:) namely, by the faith of Christ, and love among yourselves one with another, renouncing and forsaking all unholiness, heathenishness, and uncleanness. After this manner the Apostle speaketh elsewhere, in an exhortation, drawing his argument or proof from the dignity or worthiness of God's temple. 
1. Co. 6. 9  For these are his words, Ah: Non scitis, etc. Ah: Know ye not, that your body is the temple of the holy Ghost, which is in you, whom ye have of God?     

¶ THE THIRD CHAPTER.  

¶ THE SUM OF THE third Chapter.  
I Paul a Prisoner of jesus Christ, bear embassage for your behoof, O ye Gentiles, to open and make known unto you the mystery of salvation. Wherefore I request you to continue constant and steadfast in the doctrine which ye have received: whereto, that the Father of our Lord jesus Christ, would vouchsafe to give you strength, I bow my knees, to whom be glory for evermore.   

THE ORDER AND PARTS OF the third Chapter.  
OF this Chapter there are four parts. The first is, a comfirmation of the calling of the Gentiles, whereof he reasoned in the last Chapter: which confirmation is taken from Saint Paul's Apostleship, or from the end whereto it was ordained: the sum of it is this. God hath made and appointed me Paul an Apostle of the Gentiles: therefore belongeth the Gospel to the Gentiles in deed. This part hath his amplifications or enlargements, whereby both the Gospel is advanced, and Saint Paul's Apostleship also commended.  
The second part standeth upon an exhortation to constancy and perseverance, which is the end of his whole writing: as I gave you to note even now, in the declaration of the Argument or sum of the Epistle.  
The third part is a signification of Saint Paul's prayer for the Ephesians, that it would please God to give them strength and perfect knowledge of Christ.  
The fourth is a thanksgiving. The first of these parts is didascalical, that is, serving for doctrine, from the which the rest have their issue, wherein the doctrine is applied to the Ephesians.   

¶ THE EXPOSITION OF THE THIRD Chapter, with the observation of doctrines therein contained.  

Verse. 1.  1 For this cause, I Paul am the prisoner of jesus Christ, for you Gentiles. For this things sake, I Paul am that same prisoner (or captive) of jesus Christ for you Gentiles. 
THis is the first part of the Chapter: to wit, a confirmation of the calling of the Gentiles. The meaning of the words is this. Mine Apostleship which I bear among the Gentiles, and for the which I am now kept prisoner, is a proof sufficient, that the Gospel pertaineth to the Gentiles. (The prisoner or captive of Christ,) is passively taken, and betokeneth to suffer. For Saint Paul was taken and kept prisoner for the glory of Christ, showed unto the Gentiles. I have added the particle (Sum, Am,) as Erasmus doth, to make the sentence fall perfect and full, that (Prisoner) might be the Predicatum, which therefore hath very well his Article joined with him, because it is taken figuratively, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for excellency sake, as in that of S. john, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, I am not that same light. And again, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, I am that good shepherd. So here also, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, I am that same prisoner of jesus Christ, who have the name every where to be him, that would make the Gentiles equal with the jews: for which things sake, I am now lead away to Rome, and there kept prisoner. Here three places offer themselves unto us. The first, That the preaching of the Gospel is ordained for the building up of the Church. The second, That the godly preachers of the word, must look for nothing but trouble and persecution at the hands of the world. The third, That the preaching of the Gospel is a most assured token and undoubted warrant of God's favour.   

Verses. 2. 3. &. 4.  
2 If ye have heard of the dispensation of the grace of God, which is given me to you ward,  
3 That is, that God by revelation hath showed this mystery unto me, as I written above in few words:  
4 Whereby, when ye read, ye may know mine understanding in the mystery of Christ.  If ye have heard of the dispensation, (or ministration) of the grace of God, which is given me to you ward, to wit, that God by revelation hath made the Gospel known unto me, (as I wrote unto you before, whereby, when ye read ye may understand my knowledge in the mystery of Christ. 
THis is a cause of the former reason, taken from the cause efficient, which (he saith) was not unknown to the Ephesians. First he showeth, he was called of God to the office of an Apostle. secondly, he declareth the manner of his calling. thirdly, he avoucheth that he learned the Gospel from above, even of God, concerning which thing he wrote to the Ephesians before, as he saith, to the intent that they in reading, might understand & know the certainty of his doctrine and calling. 
Acts. 9 3. 4. 5. 6. 7. etc.  All these points pertain to this purpose, that we may be assured, that S. Paul was an Apostle of the Gentiles, by the appointment and commandment of God, 
Acts. 22. 4 5. 6. 7. etc.  so that we need not at any hand to doubt of the certainty of his vocation or calling: 
Acts. 26. 12 13. 14. 15. etc.  testimonies whereof may be read in the Acts of the Apostles, in his Epistles to the Galathians, and the Philippians. 
Gal. 1. 13. 14. 15. etc.   
Here three things meet us worthy of marking. 
Phil. 3. 4. 5 etc.  First, How necessary the certainty of their calling is, which teach in the Church. The second, That the Gospel is a mystery unknown to man's reason: flat against that most filthy and beastly knave, which braggeth without shame, that he (forsooth) by natural reason found out the necessity of the Gospel, and the sending of the Messiah into the world, without the writings of the Prophets and Apostles. The third, That the certainty of the Apostles doctrine is unmovable, steadfast, and undeceivable.   

Verses. 5. & 6.  
5 Which in other ages was not opened unto the sons of men, as it is now revealed unto his Apostles and Prophets, by the spirit,  
6 That the Gentiles should be inheritors also, & of the same body, and partakers of his promise in Christ, by the Gospel.  Which in other ages (or times) was not known to the sons of men, as it is now opened unto the holy Apostles and Prophets, by the spirit, that the Gentiles are coheirs and of the same body, and partakers of his promise in Christ, by the Gospel. 
THis is an amplification or enlargement by comparison, wherein a reason is rendered, why the Gospel of the calling of the Gentiles is named (A Mystery:) to wit, because it was unknown to the world, till such time as it was opened by heavenly revelation: that it was not made manifest to all the Gentiles indifferently, one with an other: that the knowledge of this mystery was not so evident to the old Prophets, as it was to the Apostles. For, although the old Prophets prophesied much of the calling of the Gentiles to the Gospel: yet notwithstanding, the time and the manner thereof were not so clear to them, as to the Apostles, Now, what kind of mystery this is of the Gospel, which he hath in hand, he declareth, in saying, (That the Gentiles should be inheritors also, and of the same body, and partakers of his promise, in Christ, by the Gospel.) The mystery of the Gospel therefore is this, That the jews and the Gentiles are made joint-heirs of the heavenly inheritance, that they all make one body in Christ, and that the promise of grace, which is offered by the Gospel, pertaineth unto them both alike. This equality, or making of the jews and Gentiles all alike, overthroweth the prerogative or title of excellency, whereof the jews may seem to vaunt. For, salvation is a mere free gift, which is also offered freely to the most unworthy Gentiles, and to Idolaters, but is received by faith alone. For when the Apostle saith, (Of his promise in Christ,) and when he maketh the jews and the Gentiles even and equal: what else doth he, but exclude and heart out all degrees of worthiness in merits, and requireth the faith of the promise? The specialties of this place follow in order.  
The● first, That the Gospel is a mystery, which man's reason cannot of itself, by any means, reach unto.  
The second, That the mystery of the Gospel is revealed by the holy Ghost, in preaching with lively voice, and sounding utterance. For outward preaching availeth and profiteth little, unless there be present within us, the true teacher: namely, the holy Ghost, which is effectual and forcible in the word, and with the word.  
The third, That all Christ's faithful ones, are heirs of one and the self same inheritance, members of one and the self same body, and partakers of one and the self same salvation, by one and the self same jesus Christ.  
The fourth, That the dignity of the ministry of the Gospel is exceeding great, and the necessity thereof is not small. For, by the same, the promise of salvation, which is to be received by faith alone, is offered unto all in Christ jesus.   

Verse. 7.  7 Whereof I am made a minister, by the gift of the grace of God, given unto me, through the working of his power. Whereof I am made a minister, according to the gift of God's grace, given unto me, according to the working of his power. 
SAint Paul meeteth them in the teeth, which would charge him with arrogancy, for that he doth so highly advance his ministery, & he useth a certain shifting off from himself to an other. For, he doth not make his own merit or virtue, but God's grace, the cause that he was called to be an Apostle. Again, he ascribeth it to the working of God's power, that by his Apostleship, it pleased God to build his Church. For seeing God is able to bring to pass, that things which are not, may be: why then might he not of a bloodsucker make a●● Apostle? why then might he not of an arrogant person, make a wise preacher? why then might he not of a weakling, make a Champion? Let every one of us set before his eyes this example of S. Paul, & if we covet & desire to seem any thing in the house of God, let us confess, that it is the gift of God: if any of us have some place of dignity & account in the Church, let him acknowledge that it was the working of God's power: if any thing that is singular & excellent proceed from him, let him cast away all vain arrogancy & bragging, let him abase himself before God, let him know that greater gifts are given him, that he might be more bound to serve others, & not to take upon him the office of a Controller, to reprove & find fault with others: but let him honour & reverence every one, according as his place and degree shall require.  
Athanasius noteth upon this place, 
Three things necessary in the Ministers of God's word.  that in the ministers of God's word, three things are necessary. The first, a stout and valiant heart that will not shrink in any danger: as here S. Paul writeth and preacheth Christ boldly, and with a courage, even in bonds and imprisonment. The second, wisdom and understanding, without which he is not able to discharge this hard & busy office. The third, an upright life, holy, and honest. For it is the duty of a shepherd to go before his flock, no less in life than in voice: and as well in deed, as in word. When these three things shine in the ministers of God, their labour cannot be without plentiful fruit. Contrariwise, when the hearts of the ministers are stricken dead with the fear of Tyrants, when they are discouraged, when the foundations of their doctrine are not faithfully laid, when their life is not answerable to the worthiness of their calling, than the church of God is in a miserable taking. For what shall become of the sheep, when either the shepherd is devoured of the wolf, or else unarmed fléeth from the wolf, leaving his sheep at hap hazard?   

Verses. 8. 9 10. &. 11.  
8 Even unto me the least of all Saints is this grace given, that I should preach among the Gentiles, the unsearchable riches of Christ,  
9 And to make clear unto all men, what the fellowship of the mystery is, which from the beginning of the world hath been hid in God, who hath created all things by jesus Christ,  
10 To the intent that now, unto principalities and powers in heavenly places, might be known, by the Church, the manifold wisdom of God,  
11 According to the eternal purpose, which he wrought in Christ jesus our Lord.  Unto me the least of all Saints this grace is given, even to preach among the Gentiles, the unsearchable riches of Christ, and to make evident unto all men, what the followshippe (or communion) of this mystery is, which hath been hidden from beginnings in God, who made all things through Christ, that now might be known unto rules and powers in heavenly places, by the Church (or congregation,) the manifold wisdom of God, according to the eternal purpose, which he purposed (or decreed) in our Lord jesus Christ. 
THat which the Apostle had briefly touched, he discourseth upon more at large: namely, 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 may gather greater fruit thereout, I will severally entreat upon every part of this amplification or enlargement, and make the same serve to our use  
First therefore when he saith, (Unto me the least of all Saints, is this grace given,) he doth not abase his office, but acknowledgeth the condition of his own person: and that for this purpose, that the greatness of: God's grace towards him might the more excel. What learn we by this? Even to magnify & advance our office, whereunto we are called, with thanksgiving, and to take nothing unto ourselves arrogantly. If therefore we do any thing aright, let us ascribe the same wholly unto God's grace, not to ourselves, who without the grace of God are utterly unprofitable instruments. Let the godly shepherd therefore not suffer his office to be despised, although he acknowledge himself unable and unfit for so great a calling. Again, let him not set light by other his fellow-labourers, as his underlings, and himself their better: but let him confess that they all (as well as he) are stewards of the mysteries of God.  
secondly, when the Apostle addeth, (That I should preach among the Gentiles the unsearchable riches of Christ,) he showeth the end of his Apostleship. For he saith, he was made an Apostle. Why? Not that under this title he should boast in idlnesse: but (That he should preach the unsearchable riches of Christ,) which (as Saint Ambrose saith) he vouchsafed to bestow upon the Gentiles, a people past hope, that without works they might be saved, even through faith.  
Now, he calleth them (Unsearchable riches of Christ,) not only because the searching of them out is beyond the reach of reason: but also because they cannot be found out at the full in this world: no, not of the faithful: but a taste only given unto them, which is enough for the hope of salvation. By this speech therefore of the Apostle, not only their arrogancy is rebuked, which think that they have in their heads, whatsoever is contained in God's holy word: but there is also commended unto us a singular and special diligence, that we should travel (tooth and nail) all that we may, to profit continually in the school of Christ: ralling upon the holy spirit our teacher, without whose assistance and aid, our labour is utterly lost, in seeking to obtain this spiritual wisdom. Again, they are also put to silence, & dashed, which vainly cog and lie, that they are Saint Paul's successors: albeit they preach not with Saint Paul, (The unsearchable riches of Christ,) touching remission of sins freely given: but either live like idle and lazy lubbers: or else bring a doctrine, which is at defiance and daggers drawing with the Gospel of Christ.  
thirdly, when this is added, (And to make clear unto all men, what the fellowship of the mystery is,) the Apostle expoundeth the clause going before. For that which he called even now (That unsearchable riches of Christ,) he expoundeth now a certain fellowship & partaking of the benefits of Christ, which the Gospel offereth: to wit, That the jews and the Gentiles are partakers of the self same redemption in Christ. here-hence let us therefore learn, that all difference of people, person, estate, and degree, is taken away: for the kingdom of Christ meddeleth with no such matter: 
Ro. 10. 12  For one and the same Christ is rich enough unto all that call upon him.  
fourthly, when it is thus said, (Which from the beginning of the world hath been hid in God, who hath created all things by jesus Christ,) he cutteth off their objection, which despised the Gospel, as a doctrine but lately hatched: as many also in the Apostles time did. Hereby let us take heart at grass against the enemies of the Gospel, which foully béelie us; calling us brochers and builders of a certain new and strange doctrine. For, our cause is common with the holy Apostles of God. Neither are these words added in waste, (Who hath created all things by jesus Christ.) For this saying is a testimony and witness of our new creation. For it is meet and convenient, that by him we should be newly created, by whom we were first created. As therefore God, in old time, created the world by jesus Christ: so is his good pleasure, by the same jesus Christ, to restore the world again, and to create it anew. Out of this place is likewise gathered, not only the eternity and everlastingness of the son: (For if God by his son created all things, then surely the son himself was not created, because he was before every creature, and therefore God:) but also a unity of two natures: to wit, of the Godhead, and the Manhood: being such a unity, that the properties of both, by reason of the unity of the person, are communicated: and yet the properties unconfounded. Therefore Saint Paul saith here very well, (That God made and created all things by jesus Christ:) because this jesus Christ is very God.  
And although it be rightly said, jesus the son of Marie created all things: yet notwithstanding, it is amiss to say, That the nature of Christ's manhood created all things. For the nature of Christ's manhood is indeed a creature, and not a creator. For the interchanging of properties, whereby that which is proper to one, is ascribed and given to the other, for the communion of them in the same person, is at no hand to be allowed or granted in names of nature, or (as the use is to speak) 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 temporal, To be limited, &c: neither are those things which belong only to the Godhead, in any case to be attributed to the Manhood: as, To be uncreated, Not to suffer, To be eternal, To be unlimited, &c: but in the Concrete either natural, or personal, either expressing one nature, or declaring both, this interchangeable applying of properties may well be, because of the identity or selfesamenesse of the Hypostasis or person, and a certain necessary sequeale or following: as, that those things which are proper unto man, should be ascribed unto God, 
2. Cor. 28.  and to the son of God, as when it is said, The Lord of glory was crucified: 
Mat. 26. 2  to wit, The son of man was crucified: now, The Lord of glory: and, The son of man, is all one: therefore the Lord of glory was also crucified: which is made manifest straightway by a Syllogism expository, or by a reason consisting in exposition. So God, in the latter days became a little child: of whom the Prophet speaketh in this manner, 
Esaie. 9 6.  Puer natus est nobis, etc. For unto us a child is borne, and unto us a son is given: and the government is upon his shoulder, and he shall call his name, Wonderful, Counsellor, The mighty God, The everlasting Father, The Prince of peace, etc.  
fiftly, when he saith, (To the intent that now unto principalities, and powers in heavenly places,) that is, to Gods holy Angels, (might be known by the Church, the manifold wisdom of God,) far above all wisdom of creatures, he extolleth the perfect knowledge of God's mysteries, touching the salvation of the Gentiles by faith, that he might the more detain and keep the Ephesians in admiration and wondering at this mystery. For, why should it not be wonderful, that contrary things are made of contrary things? For, by death, life was recovered: by weakness, power was obtained: by shame, glory was gotten: to be short, by death and the curse, life and salvation was given to them that were dead and damned. And hereof it cometh, that the Angels of Heaven are said, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, even to stoop down, 
1. Pet. 1. 12.  as it were, and attentively to behold and listen, what the Apostles do preach. Howbeit, this is not so to be taken, as though the Angels profited by the preaching of the Church: but because in the Church assembled and gathered out of jews and Gentiles, they behold, as in a glass, this wisdom of God, and are asconnished (as it were) at this strange spectacle, that the Lord Christ vouchsafed the wicked & wretched world so great glory, that all believers should be blessed, and live with him everlastingly.  
sixtly, when it is added (According to the eternal purpose, which he wrought in Christ jesus our Lord,) he calleth us back, both to the first cause of our salvation: to wit, the eternal purpose of God, whereby he decreed with himself from everlasting, to save mankind: and also to the matter of this salvation: namely, jesus Christ. But of these causes we have spoken largely enough in the first Chapter.   

Verse. 12.  12 By whom we have boldness and entrance, with confidence, by faith in him. By whom we are bold to draw nigh, in that trust which we have by faith in him. 
THe Apostle setteth down the sum of the benefits of the mystery revealed: that is to say, of the Gospel: and he addeth the manner or mean whereby men receive those benefits. Now, the sum of the benefits is, that we have peace with God, by our Lord jesus Christ. For whosoever is not afraid boldly to come before God, they are persuaded out of doubt, that God is at one with them, and favourable unto them: yea, they dare call upon him in all their necessities: to be short, they look for all good and healthful things at his hands. The mean whereby we receive these benefits, is expressed, when he saith, (By faith in him,) that is to say, by believing in him.  
This place is to be marked against the Papists, 
That Christ was born was crucified, was buried, etc.  which say, That faith is only a knowledge and an assenting to the story. For Saint Paul expressly in this place joineth confidence with faith, which is the note or mark of a justifying faith. Again, here are set down for us to view, three degrees of faith. The first is, to believe and agree to the promises of the Gospel. The second is, confidence of mercy craved in Christ. The third is, boldness to go unto God, and to call upon him. To conclude, this place teacheth us, that calling upon God cannot be without confidence in Christ. For, as by confidence we have entrance unto God: so without confidence, there is no coming to God.   

Verse. 13.  13 Wherefore I desire that ye faint not at my tribulations, for your sakes which is your glory. Wherefore I desire, that you faint not, because of mine afflictions, for your sakes, which is your praise. 
THe second part of the Chapter now followeth, which standeth upon exhortation. For the Apostle exhorteth the Ephesians that they fall not from the Gospel, because he being their Teacher is persecuted & troubled. Now, this proposition is brought in upon the former matter, in this sort: Because the mystery is so excellent, which God hath opened unto you, concerning the obtaining of salvation freely given, by me, whom God hath called to be your Apostle, I would not wish you to play the slow-backes, or to grow out of heart, for the afflictions and crosses sake which I suffer, and am pressed down withal.  
To this proposition he addeth two reasons: the first, from the cause efficient: the second, from the end of persecution, and the fruit of constancy. (For your sakes,) saith the Apostle, that is to say: For this cause have the spiteful jews delivered me up prisoner into the hands of the Romans, because I have preached the Gospel unto you, therefore I lie bound in prison, not for any deed that I have committed like an offender: but for faithfully discharging my duty and office, whereto God hath appointed me.  
Afterwards, in saying: (Which is your glory,) he noteth, that the end of his persecution is not the shame of the Ephesians, but rather their glory, sithence they may see themselves embracers of such a doctrine: as for the truth and excellency whereof, their teacher is not afeard to suffer, even extreme troubles. Wherefore, it is meet, that they also be constant to maintain this doctrine, and valiant likewise against the sharp storms of afflictions. Hitherto we have declared the Apostles meaning: now let us gather a few specialties to serve our own use.  
The first, The godly, knowing the worthiness and excellency of the Gospel, shall take heed, that they suffer not themselves to be pulled from the same, either with smooth flatterings, and alluring means: or with bitter threats, and sharp persecutions.  
The second, The godly shall take heed, that they be not deceived with the judgement and custom of the world. For, the world is wont to set light by those things, which men of authority make no account of. Again, which way soever Fortune turneth herself, that way will the favour and estimation of men be sure to bend. For present prosperity, Oh: that is welcome to all. This error of the world being very great, as it is dangerous, so it must be avoided of the godly. For godliness must not be judged by the outward appearance, but the nature and quality of the thing is rather to be looked into, and a deliverance patiently to be waited upon, according to the undeceivable promise of God.  
The third, Let the ministers of the Gospel learn (by the example of Saint Paul) a godly and holy carefulness for their flock, that it may be kept and continued in sincerity of doctrine. For, it is not enough to have taught aright, unless thou also take heed, with all thine endeavour, that the pureness of doctrine be not, by any kind of occasion, poisoned or infected.  
The fourth, The constancy of the ministers of the word, in bearing the cross, maketh the Gospel more honourable: & it is confirmed with the blood of the Saints, as it were with a certain seal or signet.  
The fift, A consolation against the offence of the cross: wherein this is to be learned, and borne away, that the cross of the godly is not shameful before God, but rather glorious: and then chiefly, when any one suffereth for the confession of true doctrine. As Saint Peter also teacheth, who saith, that to suffer for Christ's sake, is the great glory of Christians. For the counsel and purpose of God in this point is to be considered, 
1. Pet. 13. 14. 15. etc.,  whose pleasure it is, to make them like to his son in this world, whom he determined with himself long since to glorify with him.  
The sixth, herehence let the ministers of the Gospel peculiarly learn, not only when they are well, and all things safe, stoutly to do their duty, and to follow their office manfully: but also to show themselves valiant hearted, & noble Champions: yea even then, when the burden of the Cross doth bow them, even till they bend under it. A small matter for us (saith he) which are in health, to give good counsel to the sick: A small matter constantly to teach the Gospel, when all things are in safety, when there is no show of danger toward. But this is the property of a right noble heart, in the midst of afflictions, in the midst of the flaming fire, (as Saint Paul and other Saints have done,) courageously to comfort such as never yet tasted the Cross, against sharp showers and tempests of tribulations to come.   

Verses. 14, 15. 16. 17. 18. &. 19  
14 For this cause I bow my knees unto the Father of our Lord jesus Christ.  
15 (Of whom is named the whole family in heaven & in earth)  
16 That he might grant you, according to the riches of his glory, that ye may be strengthened by his spirit, in the inner man,  
17 That Christ may devil in your hearts by faith, that ye being rooted and grounded in love,  
18 May be able to comprehend with all Saints, what is the breadth, and length, and depth, and height:  
19 And to know the love of Christ, which passeth knowledge, that ye may be filled with all fullness of God.  For this thing sake I bow my knees unto the Father of our Lord jesus Christ, of whom all Fatherhood is named in Heaven and in earth, that he would give you, according to the riches of his glory to be strengthened with power by his spirit in the inner man, that Christ may dwell in your hearts by faith, that ye might be rooted and grounded in love, and may be able to comprehend with all Saints, what is the breadth, & length, and depth, and height: and to know the love of Christ, which passeth (or is above) knowledge, that ye might be filled with all fullness of God. 
THis is the third part of this Chapter, containing a testimony or witness-bearing of Saint Paul's prayer for the Ephesians, which prayer hath three circumstances, the first whereof is concerning God, whom Saint Paul doth call upon, who is the Father of our Lord jesus Christ.  
The second containeth a reason why God alone should be called upon: to wit, because upon him alone all fatherly rule & government doth depend, both in heaven and also in earth. The word (Fatherhood) is here taken for fatherly rule & government. Now, seeing he alone is to be called upon, in whose power the ordering of all things is, it followeth, that the Father of our Lord jesus Christ alone must be called upon. But yet, this speech doth not exclude the Son and the holy Ghost: because there is one divine essence or being, power, and glory of the Father, the Son, and the holy Ghost.  
The third circumstance containeth a rehearsal of those things, which the Apostle wisheth to the Ephesians: to wit, that in the partaking and possessing of heavenly things, they might be very rich and plentiful. But the Apostle doth first make his rehearsal, and afterwards in the end compriseth all things in general.  
But because in this point of doctrine, there is much to be marked, I will lay it down in parts, to the end, that every thing may the plainlier be considered, and the more easily applied to our use.  
The first part therefore of Saint Paul's prayer is contained in these words: (That he might grant you, according to the riches of his glory, that ye may be strengthened by his spirit, in the inner man.) Here S. Paul wisheth to the Ephesians spiritual strength: and he showeth the fountain from whence every good thing floweth unto all creatures: to wit, (The riches of his glory,) that is to say, the everlasting & bottomless mercy of God. When we are praying therefore, what must we do? reckon up our merits and deservings? No, but boldly trusting to Gods exceeding great goodness & clemency, we must pray with faith in Christ. So prayeth David, 
Psal. 51. 1.  saying: Miserere, etc. Have mercy upon me, O God, according to thy great mercy, & according to the multitude of thy mercies. He addeth the cause efficient, or the working cause, which is inward: to wit, the holy Ghost, whereby we are strengthened: & what manner of strength it is, which he wisheth unto them, he expresseth in these words, saying: (That your inner man may be strong in the Lord.) Now, our inner man is our soul, so far forth as it is broken and trained up in obedience unto God: such a soul as mindeth inward things, and not outward, eternal & heavenly things, not temporal and earthly things. The studies and endeavours of the outward man are diverse from this. For he neglecting that which is inward and heavenly, is busy in outward, temporal, and earthly toys and trash.  
The second circumstance is declared in these words: (That Christ may dwell in your hearts by faith.) This circumstance showeth plainly from whence the strength of Christians doth come. For it defineth our strength, to be Christ himself. But how? Even by dwelling in us. How is this dwelling brought to pass? Even by faith. Where, or in what part of us? Even in our hearts. For it is not enough to have a kind of knowledge of Christ, it skills not what, or how: but the affection of the heart must be present, which is a steadfast confidence in Christ, with which confidence being armed, we cannot be overcome, but are able to withstand hell gates, according to that saying of S. john, 
1. john. 5. 4  Haec est victoria, etc. This is the victory which overcometh the world, even your faith. This place deserveth chiefly to be marked. For it doth not only teach, that Christ dwelleth by faith in them that believe: but it disproveth the Papists, which define faith to be a certain knowledge and agreeing to the 
* The meaning of this place is before set down.  story, without confidence of heart.  
The third circumstance, (That ye may be rooted and grounded in love,) teacheth us what is the force of faith, in respect of our neighbour. For, so soon as he had made mention of faith, by and by he setteth down the effect or fruit of the same: to wit, true and hearty love towards our neighbour: which he doth for a double purpose: namely, to show the true quality of faith: and also to teach us, in what thing the perfection of Christians doth consist. But what manner of love doth faith require? Forsooth, such a love as is rooted and grounded: that is to say, such a love as is sound & steady, which is not moved & made to vanish like smoke, upon every light occasion. herehence let us learn, that how much more we profit and do good in the school of Christ: so much more we grow and increase in the works of love, and are, as it were rooted. For it cannot be, that he should be void of love, which possesseth Christ truly by faith.  
The fourth circumstance is, (That ye may be able to comprehend with all Saints, what is the breadth, & length, and depth, and height:) to wit, of the mystery of God's grace, and Christ's love towards us. For so the Apostle expoundeth himself, saying: That ye may know the unmeasurable love of Christ towards you. For as the mercy of God the Father passeth all his works, according to the words of David: 
Psal. 145. 9  so the love of God the Son, is beyond all measure also. For, if thou beholdest the breadth thereof, it cannot be compassed within any bounds: if thou considerest the length thereof, it reacheth even to all the ends of the world: if thou cast thine eyes upon the depth thereof, it stoopeth down, even to the vilest and basest things in the world: if thou look aloft upon the height thereof, it is far above the heavens. This is the plain and true meaning of this place: as for the trifles and toys of the Lords wooden cross, and of the round globe or compass of the whole world, let us leave them, they are nothing: and therefore let them go.  
This place ministereth a most fruitful comfort against all lets and impediments, which seem to hinder our salvation. For, if Christ loveth us so dearly, it cannot be, (so that we abide in him by faith, even to the end) that any creature should cast a block between us & our salvation.  
The fift circumstance, (That ye may be filled with all fullness of GOD) comprehendeth in a sum, whatsoever belongeth to that perfection and fullness, which GOD requireth of us. Now, the fullness of God, is Christian perfection, whereby we do fully, that is to say, without colourable dissembling and hypocrisy, submit ourselves unto God. Such are all they, which keep the faith, and a good conscience.  
herehence we learn, in what things Christians must chiefly find themselves occupied: namely, in labouring more and more to come by perfection. For there is none, that hath profited and done so much good in the school of Christ, but hath need of increase. Here therefore is their vanity and peevishness reproved, which having scarcely had any smack at all of things belonging to God; and savouring of heavenly wisdom, think none so spiritual as themselves, not once minding to profit any more, or to go forward any whit at all.   

Verses. 20. & 21.  
20 Unto him therefore that is able to do exceeding abundantly, above all that we ask or think, according to the power that worketh in us,  
21 Be praise in the Church by Christ jesus, throughout all generations for ever, Amen.  But unto him that is able to do most abundantly above all that we ask or think, according to his power working in us, even unto him be glory in the Church by jesus Christ, through out all generations from age to age, Amen. 
THis is the fourth part of this Chapter, containing a praising or glorifying of God's name, whereinto the Apostle falleth, anon after he had made rehearsal of God's benefits. For, the whole benefit of our redemption serveth hereto, that all glory might be given to God. Wherefore the Apostle (surely very well) hath shut up the first part of his Epistle with thanksgiving.  
Furthermore, because there are diverse circumstances of this place, let us consider and scan them severally. The first is, a making mention of Gods (Power) whereby he is able to do all things whatsoever he will: and will perform all things whatsoever he hath promised. This (Power) of God should first of all establish our hope touching Gods promises, than it should be set against the Devil, death, and hell: yea, against the subtle reasons of the flesh, whereby the faith of weaklings is oftentimes shaken. Besides these, it should stir us up to the fear of God: for God by his (Power) can punish the stubborn, and make them stoop. lastly, it may be laid in their way, which erroniouslie and blasphemously rob God of his glory, and give the same to Saints and Idols.  
The second is a mention making of God's liberality, who bestoweth upon us far greater benefits, than either we can crave or conceive. This ought not only to prick us unto thanksgiving: but to kindle in us a greater and a ferventer faith.  
The third, from whence the desire and delight in us to pray doth proceed and come: namely from hence, because the (Power) of God is forcible in us: which (Power) doubtless, is not of flesh, or blood, but of the spirit of God, and of faith.  
The fourth is a pointing out (as it were) of the place, where true glory may be given to God, which is the Church of the Saints, or congregation of the faithful. For the Church is a certain Theatre in the world, whereon God will have his glory showed and seen, according to that saying of David: Laus eius in Ecclesia Sanctorum, 
Psal. 149. 1  His praise be in the congregation of Saints.  
The fift is a declaring of the mean or way, whereby glory ought to be given unto God, (By Christ jesus,) saith the Apostle. For none can give praise and glory to God, unless they be in Christ by faith. Therefore saith Saint Ambrose, Per Christum, etc. Through Christ we must give God thanks, because God giveth us all things through Christ.  
The sixth is the continuance and long lasting of the praise and glory which is to be given to God. (Through out all generations, saith the Apostle, for ever, Amen.) This everlasting praise and glory of God, putteth us in mind of two things. The first is, that we which are the members of Christ, should perpetually and for ever praise and glorify God in Christ, after the example of David, 
Psal. 119. 164.  who saith thus: Septies in die, etc. Seven times a day I have song praises unto thee, because of the judgements of thy righteousness. The second is, that we should know, that the Church of God shall perpetually and for ever remain, and never have end. For, if glory and praise must be given to God (For ever), & that cannot be done elsewhere, save in the Church, it followeth that the Church shall never be put down, or come to an end. Then seeing it is so, it shall be preserved and maintained here in this world, till the day of judgement: and also after the resurrection of all flesh it shall continue in all eternity and everlastingness, praising and glorifying God for ever.     

¶ THE FOURTH CHAPTER.  

¶ THE SUM OF THE fourth Chapter.  
OYe Ephesians, forsomuch as ye are called unto so great grace, meet & requisite it is, that in harmlessness and uprightness of life ye answer so holy a calling. Wherefore I exhort you, that ye abandon all Gentilism or heathenishness, and endeavour yourselves to holiness of life.   

¶ THE ORDER OF THE fourth Chapter.  
AFter Doctrine the Apostle addeth exhortations, according to the manner of the Prophets and Apostles: and first he setteth down a general proposition: to wit, That the Ephesians should walk worthy their vocation. Then, like a workman, by little & little he proceedeth from the causes, and gathereth in what the whole sum consisteth: namely, in mutual love: whereunto he joineth reasons. But least any should abuse the excellency of gifts, to the contempt and despite of their neighbours, he showeth the end of those gifts▪ wherewith Christ doth beautify his Church. To this also he addeth many specialties, which in a full proposition, as in a generality, are contained, and interlaceth comparisons of virtues and vices. He putteth them in mind of their former state under Gentilism or heathenishness, to the end that the filthiness of their offences being discovered and known, they should give themselves to holiness of life, and abandon vices. And so, as the former part of the Epistle is didascalical, that is to say, tending to instruction, and containeth the doctrine of salvation freely given: even so the latter part thereof is paraineticall, that is to say, standeth upon exhortation, and frameth unto us a Christian life.   

¶ THE EXPOSITION OF THE fourth Chapter, with the observation of doctrines therein contained.  

Verses. 1. 2. &. 3.  
1 I therefore being prisoner in the Lord, pray you, that ye walk worthy of the vocation whereunto ye are called,  
2 With all humbleness of mind, and meekness, with long suffering, supporting one an other through love,  
3 Endeavouring to keep the unity of the spirit in the bond of peace.  I therefore, which am in bonds for the lords sake, exhort you that ye walk worthy of the calling wherewith ye are called, in all lowliness and meekness, with long suffering, forbearing one an other, in love, doing your diligence to keep the unity of the spirit in the bond of peace. 
THe proposition standeth upon exhortation or persuasion. For the Apostle exhorteth and persuadeth the Ephesians, to the leading of a life worthy of the Gospel. In this proposition there are many things to be marked. First, the Apostle maketh mention of his imprisonment, & that not only to declare his affection towards the Ephesians: who, although he was cast into prison for the Gospel's sake, yet he did not cease to exhort them to things serving for their salvation: but also that he might grow in countenance & credit among them, for whose sake he feared not to adventure the uttermost dangers. In this place therefore let the ministers of the Gospel be admonished, of the lot & cross, that is common to them all, which they are compelled to bear, through the tyranny of this unthankful world: & by the example of S. Paul, let them learn to be constant, least through accustomed unthankfulness they renounce their profession, & leave the standing wherein God hath placed them. 〈…〉 to suffer for the profession of 〈…〉; but rather an exceeding glory. For to 〈◊〉 the greatest dangers of all, with a willing mind, for the gospel sake, is a certain seal (as it were) of their doctrine.  
secondly, when the Apostle saith, (I pray you that you walk worthy of the vocation whereunto ye are called,) he compriseth in a sum, what beseemeth Christians, which are called to the partaking of heavenly grace. Now, in this place that general vocation or calling of all Christians is to be understood, whereby we are called from darkness, to light: from sin, to righteousness: from curse, to blessing: from death, to life: from damnation, to justification and salvation: from hell, to heaven: to be short, from the kingdom of the Devil, which is full of all kind of miseries, to the glorious kingdom of Christ. This wonderful changing of our condition, ought worthily to stir us up to thankfulness. For, if in the world, he that dischargeth his office notably, and is advanced into higher place of promotion, thinketh it a filthy thing, to stain his degree of honour with some fowl fault: and on the other side, who soever outreacheth the rest, in virtue & noble deeds, bringeth the more beauty and renown to his place: what shall we say of them, which have obtained this dignity, to be called and counted not only Holy Prophets, Kings, or Spiritual Priests: but also The children of God. This necessity therefore of changing the condition of our former state, being bad, into a better, is diligently to be considered, that it might stir us up to lead a life worthy of so great and excellent a calling, in all soberness, righteousness, and holiness. For we are called (as Saint Paul saith elsewhere) Not unto filthiness, 
1. Cor. 1. 2.  but unto sanctification and holiness. 
2. Cor. 7. 1.  Hereto serveth that place also of the Apostle to Titus: 
1. Thes. 4. 7  Apparuit gratia, 
Tit. 2. 11. 12. 13. 14.  etc. The grace of God, that bringeth salvation unto all men, hath appeared: and teacheth us that we should deny ungodliness, and worldly lusts, and that we should live soberly, and righteously, and godly in this present world: looking for the blessed hope and appearing of the glory of the mighty God, and of our Saviour jesus Christ: who gave himself for us, that he might redeem us from all iniquity, and purge us to be a peculiar people unto himself, zealous of good works.  
thirdly, because the Apostle is exhorting the Ephesians to (Unity of spirit,) that is to say, to concord and agreement, he layeth the foundations thereof, whiles he requireth at their hands, (Humbleness of mind, meekness, long suffering, and bearing one with an other through love.) Of these Christian virtues I will say somewhat, to the end that the differences and properties of them may the better be seen and known.  
(Humbleness,) which the Greeks call 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, is a virtue of the mind, which doth so rule a godly man, that he thinketh not too well, either of himself, or of his gifts: but rather abaseth himself under all men, in the fear of God, giving to God all glory and praise. This virtue is the very next fruit of true repentance, which taketh unto it daily new increasings, so that it be true and natural, and not false and counterfeit. Now, this holy (Humbleness) increaseth & groweth by four things. The first is, by the acknowledgement of our own unableness and weakness. The second is, by considering the end of God's gifts, which he hath given us: for our gifts are diverse. And why? Even that the benefit of them may be common: that is to say, to the edifying one of another, in the body of Christ. The third is, by binding ourselves to serve others, according to the parable in the Gospel. For, Of him which hath more, more shall be required. The fourth is, by thinking throughlie upon God's counsel, purpose, and providence, who oftentimes bringeth to pass, that they which seem to have but small gifts, bestow more travel in building up God's Church, than they which excel in diversity of gifts.  
(Meekness) followeth Humbleness aptly, after the Apostles order: and it is the child as it were of Humbleness. Now, (Meekness,) which the Greeks call 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, is a kind of calmness in the mind, whereby as any one bridleth himself from being angry or wroth: so he showeth himself gentle and fair spoken to others. The contraries to this, are fierceness, madness, frowardness, stubborness, waywardness, and such like vices, which turn the calmness of the mind, into a storm and tempest.  
(Long suffering,) which the Greeks call 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉: the Latinists, Longanimitas: is a companion of meekness: and it is a certain mildness of the mind, giving place unto wrong, and parting from one's own right, for quietness sake. For so Saint Paul seemeth to define this virtue, when he addeth these words, (Supporting one another through love, endeavouring to keep the unity of the spirit,) that is, the concord or agreement of minds, (In the bond of peace.) For love knitteth us together as it were with links: even as the members of the body, being fastened together by joints, are ruled by one spirit. When therefore the heart is reform by God's spirit, and brought under, by true humbleness, meekness, and long suffering, we shall then well enough away with others, amend them that have done amiss, and also love one another with true love, according to the Lords commandement.  
This place of the Apostle is diligently to be marked. For he showeth, at what thing the true agreement of minds in the Saints must take beginning: namely, at the rooting out of all such vices, as are plagues to concord and unity: such are these, haughtiness, hastiness, frowardness, fierceness, waywardness, etc. Hereto serveth the saying of Solomon, 
Pro. 13. 10  Only by pride doth man make contention. 
Matt. 11. 29.  And Christ saith, Learn of me, because I am meek and humble in heart. In which words Christ commandeth the bridling of two affections: namely, desire of revengement, and pride. For as (Humbleness) of heart is flat against pride: so is (Meekness) flat against desire of revengement. Christ saith, that the bridling 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 Law which condemneth, ought not thereupon to take liberty to sin: but 〈◊〉, being raised up and comforted by the grace of Christ, to take up Christ's yoke, and to chain in the lewd lusts of the flesh.  
This yoke of Christ shall not then be cumbersome or tedious unto us, but easy and light, when we are once used to (Meekness and humbleness,) after his example, being propped up with true confidence and belief in him. Contrariwise, such as hold scorn to carry the yoke of Christ, let them hardly (even as they deserve) be made subject to the rule and power of the Devil, and lie trodden under his feet. For it cannot otherwise be, but that every one of us must bear the yoke, either of Christ, or else of Christ's adversary.   

Verses. 4. 5. &. 6.  
4 There is one body, & one spirit, even as ye are called in one hope of your vocation.  
5 There is one Lord, one faith, one baptism.  
6 One God and Father of all, which is above all, & through 〈◊〉, and in you all.  There is one body and one spirit, even as ye are also called in one hope of your calling. There is ou● one Lord, one faith, one baptism, one God and Father 〈◊〉 all which is above all, and through all, and in you all. 
THis is a confirmation of the proposition, wherein is set down before us, a heap of reasons or arguments, all which hang upon this one principle: That which is one, aught in no case to be at strife and debate with itself. The assumption or minor is this: The Church is one: hereupon followeth the conclusion, which is this, Ergo the Church ought in no case to be at strife & debate with itself. The assumption or minor, because it is to be proved, is confirmed with store of reasons. But that all things may be known at the full, we will consider every thing by itself severally, and that briefly.  
First therefore he saith, that (There is one body, and one spirit,) that is to say, Even as Christians are the members of one and the self same body: 
1. Co. 12. 12  so it is meet, that they being quickened by one and the self same spirit, should agree together in holy love. For, as all the members of one and the self same body, are quickened and governed by one and the self same spirit: even so must all Christians behave themselves one towards another, that they may seem to be lead and guided by one mind & heart, seeing they are all but one body in Christ. Whosoever therefore departeth from unity and concord, he must needs departed from the body of Christ, which is the Church.  
Hereupon it followeth, that they, which maintain not steadfastly holy love and unity among themselves, do boast and brag of the title of the Church, all in waste. And lest we should suffer ourselves to be withdrawn and plucked away from the Church, under a vain show & counterfeit colour of unity, let us mark the reason of unity, which followeth: (Even as ye are called in one hope of your vocation,) saith the Apostle: that is to say, I would so have you all to be one, even as ye are called to one and the self same inheritance, which at this instant ye possess by hope, according to the word of your calling. It is the Apostles will therefore, that we should not departed from the word of our calling, that is to say, from the pure doctrine of our calling, from whence the foundation of love and unity must be fetched. For he that departeth from the Gospel, whereby God calleth: he departeth from the unity of the Church, from the which when a man is once separated, it cannot be that he should be governed by the spirit: even as any member or limb of the body, being cut off from the body, is no more ruled by the life, which is in the body.  
Now followeth the heap of reasons. (There is one Lord,) to wit, of the Catholic or universal Church: namely, Christ jesus, whom all the faithful aught of duty to serve, in unity of spirit, and agreement of mind. For, if it be a fowl and reproachful thing, that household servants, which have but one and the self same earthly master, should fall out and brawl among themselves: and not rather with one consent & agreement do that which they are commanded: what (I beseech you) shall be more fowl and reproachful, than that Christians, which have but one master in heaven, the Lord jesus Christ, should be at disagreement & defiance among themselves? specially, seeing there is (But one faith) of all in him, whereby they stay and rest themselves upon him alone, being the only Lord and alone redeemer of all: which (Faith) indeed, seeing it is but one and the self same: that is to say, of one and the self same promise: it is meet, that they to whom this (One faith) is given, should also maintain among themselves, one unity, or oneness.  
To this also belongeth that which followeth. (One baptism:) to wit, common to all, whereby we are engraffed into Christ's body, & as it were incorporate with him. (One God and Father of all, which is above all, and through all, and in you all:) that is to say, which ruleth over all, and by his providence and government ordereth and disposeth all, dwelling in all the godly by faith. And although these words, (Above all, & through all,) may be referred to the universal government and rule of all things: yet the circumstanunce of the place maketh a restraint, so that they are to be applied to the Church, chiefly in this place. The meaning of the words therefore is this, (Above all) noteth the sovereign rule of one God over the Church: (Through all,) betokeneth his providence over spreading all and every member of the Church: (In all) signifieth the coupling or knitting of us together with Christ. Whosoever therefore breaketh brotherly love or agreement, he neither knoweth nor confesseth these three doctrines. To be brief, whosoever is not moved with these reasons and arguments of unity, to desire and endeavour to live in love and concord, we may well enough think that he or she hath not so much as one little crumbe of the same in them.   

Verse. 7.  7 But unto every one of us is given grace according to the measure of the gift of Christ. But unto every one of us grace is given, according to the measure of Christ's gift. 
THis is a figure called Prolepsis, and may be called in English, Presumption, whereby the Apostle cutteth off a quarrelous demand. If all things, which are here rehearsed, are common the Christians, how then cometh it to pass, that we are not equal in gifts belonging to the Church? Why hath this man a greater gift, and that man a lesser? Surely this unequal giving of gifts, is the seed of strife and envy: as may be seen in the Corinthians, and in many others.  
The Apostle answereth, that grace is given to every one, even as it pleaseth Christ, who bestoweth his gifts, not only to the private uses of every one for himself, but also to the profit, maintenance, and preservation of the whole body: to wit, that one should edify another with their gifts, in the body of Christ. Having therefore showed the author and giver of diverse gifts in the Church, he cutteth off all matter of boasting, and all cause of despising others, which seem to have received smaller gifts. If many would consider this well, they would not swell so much in their own wisdom, but every one would serve other the more, with their gifts, through love. Let us therefore learn herehence, to be content both with our estate, and gifts: and to lay out upon the edifying one of another, whatsoever gifts the Lord of life hath lent us.   

Verse. 8.  8 Wherefore he saith, When he ascended up on high, he lead captivity captive, and gave gifts unto men. Wherefore he saith, When he ascended up on high, he lead captivity captive, and gave gifts unto men. 
BY the testimony of David he proveth, that Christ is the Author of all such gifts, as every several member hath in the Church. Now this testimony is well to be marked, because it containeth a prophesy concerning the triumph of Christ ascending up into heaven, which triumph David saw in spirit, a thousand years before it came to pass. This testimony is taken out of the 68 Psalm, which is a praising of Christ triumphant, whom David confesseth openly to be jehovah, 
Psal. 68 4.  that is, the true God.  
Furthermore, this verse of the Apostle, borrowed of David, containeth two things. The first, a prophesy of Christ's ascending into heaven. The second, a double fruit of his glorious ascending: the first whereof is, his triumph over death, sin, hell, and the devils kingdom, which is to be understood under this word (Captivity.) This triumph, as it began in Christ our head: so it shall be ended in the rest of his body, which is his Church, at such time as we shall all rise again, at the commandment and voice of Christ. For than shall all the godly enjoy everlasting victory with Christ, their enemies being vanquished and shaken off with shame. The thinking upon this our triumph to come, aught of right to comfort us, when we be kept under the Cross. For he, which is certain of a glorious deliverance, setteth less by his present grievance.  
The second fruit of the Lords ascending, which the Apostle toucheth, is contained in these words, (And gave gifts unto men.) For, to this purpose Christ ascended, that he might deal gifts unto his Church, whereby she might be edified & maintained in this life. For, as on the day of Pentecost, he sent the holy Ghost down to his Apostles, appearing in a visible shape unto them, & likewise gave them power against the Devil and his members: even so at this day also, the same Lord jesus beautifieth his Church with diverse gifts, and he alone maintaineth the same, never purposing to forsake and leave her unprovided.  
herehence therefore let us fetch comfort, when we lie groaning under the Cross. For, although the Devil setteth upon the Church, with sundry kinds of engines, & by subtle snares violently rusheth upon every member of the same: yet shall he not in triumph tread still upon her neck, & keep her under always, though she be held down for a time. For Christ is the triumpher, who sitting at the right hand of God, maintaineth his Church, defendeth her, and strengtheneth her: yea, he comforteth all and every one of her members with his holy spirit.   

Verses. 9 &. 10.  
9 Now, in that he ascended, what is it, but that he had also descended first into the lowest parts of the earth?  
10 He that descended, is even the same that ascended, far above all heavens, that he might fill all things.  Now, that he ascended, what meaneth it, but that he also descended first into the lower parts of the earth. He that descended, is even the self same that ascended above all heavens, that he might fill all things. 
THese words must be read in a Parenthesis. For, out of the testimony of the Psalmist already cited, the Apostle gathereth two things, by the figure of Digression. The one is of Christ's abasing: the other of his glorifying. For, in that (He ascended) he signifieth that (His descending), that is to say, his abasing went before, which came to pass, by taking upon him man's nature, by his passion, and by his death. This argument or reason of the Apostle were altogether weak, if he had not understood and known, that the word which was in the beginning, and everlasting, abased himself, in taking upon him the shape of a servant, wherein he was also mad? obedient even to the death of the cross. Again, in that he (Ascended), Saint Paul gathereth the glorifying of Christ, and his power, whereby he now fulfilleth all things, which make for the perfect estate of his Church.  
Moreover, they which out of this place do conclude, that Christ descended and went down into hell, and to the place of the damned, build (God wots) upon a very weak foundation. For, the Apostle here doth not make a comparison of one part of the earth to an other: but compareth the whole earth with heaven, as if he should say: The eternal word vouchsafed to come down from his heavenly glory, unto us miserable men, which live and are conversant here in earth, that he might be made man, and become an oblation for mankind.  
Furthermore, because the Lord is here said, (To have ascended far above all heavens,) there are some which gather thereupon, that the body of Christ is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, not limitable. For (as they say) above the heavens there is no place. But as for this subtle shift, let us leave it to Sophisters and Questionists: and let us constantly keep and stick to the Articles of our belief, wherein we confess, that Christ was very man, & ceaseth not yet so to be: wherefore it is true, that he hath a very body, limitable: and a very soul, limitable likewise, wherewith he shall come at the latter day to judge the quick & the dead. For, he ascended not to change 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 majesty and power of his godhead, wherewith he will be present with us, even to the end of the world, according to his promise.  
Hereof the Catholic Church of Christ beareth witness with us. Saint Augustine saith, Sed quoniam, etc. But because that is true, 
Mat. 28. 20.  which he speaketh: Behold, I am with you even to the end of the world, he is both gone from us, and he is here among us, and he is come again unto us, and he hath not left or forsaken us. For he carried his body with him into heaven, he took not away his majesty out of the world. Touching this, read more in the History of Christ, which we have written upon the first Chapter of Saint john.  
Furthermore, this place of Saint Paul serveth unto this end, even that we, by the example of Christ, should be abased and humbled, and one serve an others need through love, looking for the communion and partaking of Christ's glory: we (I say) which here on earth, after Christ's example, succour and make one of an other, and edify them with diverse and sundry duties and services in the body of Christ.   

Verses. 11. 12. 13.  
11 He therefore gave some to be Apostles, and some Prophets, and some Evangelists, and some Pastors, and Teachers.  
12 For the gathering together of the Saints, for the work of the ministery, & for the edification of the body of Christ,  
13 Till we all mere together, (in the unity of faith, & knowledge of the son of God,) unto to a perfect man, and unto the measure of the age of the fullness of Christ.  And he in deed gave some to be Apostles, and some Prophets, and some Evangelists, and some Pastors, (or Shepherds,) & some Doctors, (or Teachers) for the restoring of the Saints to the work of the ministery, and to the edifying of the body of Christ, till we all meet together in the unity of faith & knowledge of the son of God, unto a perfect man, to the measure of the age of Christ's fullness. 
THis is a rehearsal of the gifts, wherewith Christ chiefly beautifieth his Church: and it is a signification also of the end why these gifts are given, and whereto they are ordained. The gifts are these, (Apostles, Prophets, Evangelists, Pastors, and Teachers.) Although the last end of these be all one: to wit, (The edification of the body of Christ:) yet their offices and charge is diverse, as in the descriptions of them shall be declared.  
The (Apostles) were the very next men immediately chosen of Christ, appointed and ordained to teach & preach the Gospel, and that not in some certain place, but every where throughout the whole world, according to this commandment of Christ, 
Mark. 16. 15.  Ite in universum, etc. Go ye over all the world, & preach the Gospel to every creature, etc. Such were those twelve, which are also peculiarly called by the names of (Apostles.) To these was S. Paul also afterwards joined, 
Mat. 10. 2 3. 4.  who was chiefly appointed an (Apostle) for the Gentiles, that he might carry the name of Christ among them. But, because this order and degree of men was made, that by them God might have his Churches gathered together and established throughout the whole compass of the world: therefore ceased they (the Apostles I mean) when the Churches were thus by them set in order and edified.  
Of (Prophets) we may make two orders, whereof the one was in the old Testament, the other in the new. The (Prophets) of the old Testament were they, which being taught by special revelation from Heaven, even of God himself, prophesied of things to come: which when they came to pass, warranted the hearers of their words, that their prophetical doctrine was not void of truth. The events therefore, and fallings out of their prophecies, and the successes of the same, were certain seals of that heavenly doctrine which they delivered to the Church. The (Prophets) in the new Testament, were men endued with singular wisdom, whose charge and office it was, not only to expound the Scriptures, but also to govern and keep 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, even as it pleased the Apostles. This order therefore was likewise temporal, and had but his time.  
The (Evangelists) were companie-kéepers with the Apostles. For the Apostles joined the (Evangelists) with them, for the easing of their labours. And although these also preached the Gospel, as the Apostles did: yet notwithstanding, they were of a lower degree than the Prophets. Such were Titus, Sylvanus, Apollo, Marcus, Lucas, and Timothy, whom Saint Paul exhorteth to do the work of an (Evangelist: 
2. Tim. 4. 5 ) which work appeareth to have been enjoined to the Apostles, in bestowing their travel in preaching the Gospel of Christ every where. The (Evangelists) therefore were not sent next & immediately of Christ, as the Apostles were. They had not the over sight and rule of the Churches, now these, now those, which the Apostles had planted, as the Prophets did: but they were the Apostles companions only, whose help and service they used, in the discharging of their office. And although that the name of an (Evangelist) signifieth generally, any Preacher of the Gospel, whom ye will: yet notwithstanding, it is here taken for one certain charge and office, as we have already showed. Sometimes also those four, which wrote the history of our Lord jesus Christ, commonly called the Gospels, are named (Evangelists), of whom two were likewise Apostles: to wit, Saint Matthew, and Saint john: and two were companie-kéepers with the Apostles: namely, S. Mark, and Saint Luke.  
Those were (Pastors), whom at this day we call the Rectors or Ministers of Parishes, (some, after the old fashion, Parish Priests.) These were appointed and set over certain Churches, that by preaching or making of Sermons, by ministering the Sacraments, and by a kind of holy discipline and order, they should rule and govern them. These are not for a time, but for ever, even to the day of judgement: their office is so needful in the Church.  
They are (Teachers,) whom the Church in old time called by the name of Catechisers: whose office was to set down a form and order of doctrine, and to deliver certain foundations and grounds of doctrine, which the Pastors afterwards should tie themselves unto, and diligently follow. Such are they which at this day teach and instruct youth in schools the principles and rules of Christian religion. These have an eye to this: to wit, that true expounding, and right order in teaching, be kept in the Church.  
But although in the Apostles time, the ceremony of promotion & preferment was not received, which at this day is in use: yet notwithstanding, thus much we must know, that the godly governors of Churches & schools, ordained degrees of promotions upon good and profitable advisement: both that the arrogant and haughty hearted, should not usurp and challenge unto themselves the title of honour and worship, without the judgement of the Church: and also, that by open witness they might be warranted fit for that place & office, and grow in countenance and estimation. Neither is this against the dignity of the 
* Or Churches holy government.  ecclesiastical Hierarchy: which the holy Ghost commendeth unto us. For, when the holy Ghost commendeth unto the Ephesians an order and comeliness to be kept, he leaveth unto himself, the authority to establish and make rites and ceremonies, which do tend unto the keeping of order and comeliness.  
There is no cause therefore, that we should care for the speeches of proud praters, (Devils in deed,) which have these degrees in contempt: so that they, on whom these degrees are bestowed, remember who they be that so despise them, and also bethink them, that their places of preferment, are not signs or tokens of an arrogant overlooking and overruling of others: but rather open witnesses of their office and charge, which they own unto the Church: and to the performance whereof they are bound, as it were, by sacred and solemn oath.  
But the adversaries peradventure lay this in our way. The Church of Christ should not be acquainted with pomp, she should not be skilful in such things: let her have the trial and examining of faith and holiness: let her have prayers, and the laying on of hands. I answer, that it is not a thing unworthy for Christians, to bestow upon godly and learned men, testimonies of their learning and honesty: that the Church should know, to whom she might safely commit, and boldly put in trust, the government and charge of doctrine. And although such manner of promotions have been a long time abused, that makes no matter: so that we reserve and keep in Churches and Schools, such things as are profitable and necessary: all dross and dregs being cleansed quite away.  
Again, 
Math. 23. 8.  they trip us in our talk, saying, That the Lord did forbid any to be called Rabbi, and Masters upon earth, because there is but one Master. I answer, 
Mat. 23. 9  that the same Lord saith, we must call none Father upon earth: and yet he in his law giveth us commandment to honour our Fathers. 
Exod. 20. 12.  Wherefore this is to be understood, 
Mark. 7. 10.  not of the name, but of some other thing which was forbidden. Besides this, the cirumstance of the place is sufficient disproof against them, which showeth what this forbidding meaneth. For this followeth, 
Mat. 23. 11. 12.  Qui maximus, etc. He that is greatest amongst you, shall be your Minister, Again, He that exalteth himself, 
Luke. 14. 11.  shall be brought low.  
The Lords will therefore was not by his forbidding, to take away the name of Father, Master, or Teacher: but all arrogant confidence, and selfe-liking in us. He will not that we sooth and smooth ourselves, if we seem to excel others in some kind of gifts. He will not that we proudly prefer and think better of ourselves than of others: but that he rather, which is the greatest, should show himself a minister unto all. He will not that we should devise and set abroach a new and strange doctrine, but that we should faithfully follow our only Master jesus Christ, in matters of salvation.  
Now, in that they lay load at us with the saying of S. james, 
jam. 3. 1.  Ne sitis multi magistri, etc. My brethren, be not many Masters, knowing that we shall receive the greater condemnation: that is soon answered. For Saint james to that his forbidding, addeth a reason, saying: In multis, etc. For in many things we sin all. So that the meaning of this inhibition or forbidding, is this: I would that ye should not be sharp controllers of other men's manners.  
Now let us come back to the exposition of our text, where the Apostle setteth down the end of those gifts, wherewith Christ hath and doth beautify his Church. (For the gathering together of the Saints for the work of the ministery, and for the edification of the body of Christ.) To this end belongeth all Christ's bestowing and giving out of his gifts. This (Gathering together of the Saints,) is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in Greek, and signifieth properly, a restoring or repairing of a thing decayed: as when the members of the body, as the bones, or such like, are lose, out of order, or beside their right place: but afterwards set in again, fastened, and made sound and whole, that all and every part of the body, may be in good making and liking.  
herehence Saint Paul, who compareth the Church to the body, apply the word to the state of the Church well ordered and governed. The diversity of gifts therefore, wherewith Christ beautifieth his Church, belongeth to the well ordering and governing of the Church. For to this thing, as it were to the proper end, these gifts are appointed. This followeth, (For the work of the ministery,) that we might know, what instrument Gods will is to use, (For the gathering together of his Saints:) to wit, (The ministery of the word.) Afterwards the Apostle expoundeth this (Gathering together of the Saints,) and calleth it, (The edification of the body of Christ,) concerning which we have 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 Christ's body, Till we all meet together in the unity of faith, and knowledge of the son of God:) that is to say, Till we all are made one in faith and in the knowledge of Christ. In that he saith, (Till we all meet together,) it is to good purpose. For he signifieth, that it is not one days work for all of us to be made full and perfect in Christ: but that it must be our daily labour, till at length we come to that unity of Christ's body, the cause of which (Unity) is faith. This (Knowledge) is not a knowledge only of the mind concerning Christ, but also a confidence of the heart. For, it is not enough to know that Christ is God, man, one person in Trinity, King, Prophet, and Priest: unless with steadfast confidence and boldness we build upon him.  
Here the degrees of (Unity) must be marked, the first whereof is, the (Knowledge) of Christ: from whence (Faith) springeth. By this (Faith) we are engraffed into Christ, and made as it were of his body. ●eing therefore engraffed into him, & made of his body, it is our part, like members of one & the self same body, to have care & regard one of another's health and good case, through love: this (I say) is our duty, who are joined together one with another among ourselves, by the spirit of Christ. Out of these things therefore is to be gathered, that the (Unity) of the Church consisteth not in traditions of men, nor in ceremonies, but in the consent of true doctrine and faith, from whence the love of one another doth spring.  
Moreover, when it is said, (Unto a perfect man, & unto the measure of the age of the fullness of Christ,) the Apostle expresseth, by a notable & trim Metaphor, the increase & growing of the Saints. For, as there are diverse degrees of age: as, infancy, childhood, middleage, old-age, dotage, etc. so must Christians grow by little and little, in the faith & knowledge of Christ. They must not keep still at the nethermost step, and stay there: but they must go up higher and higher, till they come to perfectness: which notwithstanding they shall not obtain at full, before they, having put off the old man, shallbe glorified both in soul and body, with a blessed life.  
These words therefore of the Apostle must not be referred to the body, which is but an idle lump: but to the light of the mind, and the affection of the heart: to wit, that we should know Christ truly, and lean upon him with a lively faith, that we should not be wavering, like children, who by reason of their young years have not a settled judgement: but like men grown to full age, whose judgement being steady, they constantly maintain the truth.  
For, whatsoever is here spoken of the body, and of the (Measure of age,) it is to be applied unto the spirit, and the increase of the same. For, as the Lord himself grew in body, till such time as he became (A perfect man,) and had the just measure of his full age: even so we must grow in faith, and the knowledge of Christ, till we are come to perfectness. This to be the true and natural meaning of Saint Paul's words, that which followeth is witness. For the Apostle is not in hand here with our bodies, wherewith we shall rise again: as some very unadvisedly do gather in this place. For that maketh never a whit for the drift of this present discourse.   

Verse. 14.  14 That we henceforth be no more children, wavering, and carried about with every wind of doctrine, by the deceit of men, and with craftiness, whereby they lay in wait to deceive. That we should be children no more, to waver, and be carried about with every blast of doctrine, by the wiliness of men, by craftiness, (or snares of deceit.) 
THe Apostle declareth and showeth the fruit of the sound knowledge of Christ, and of faith. For, the sound knowledge of Christ, and a steadfast faith, strengthen the minds of men against all such tempests, as the soldiers of Satan, dare or shall raise up against the Church. For, they that are not endued with the sound knowledge of Christ, and with faith, they easily stagger, and reel. And as a little ship or small bark, not having a Pilot to rule and guide it, is driven hither and thither with the waves and stream: or as a reed is shaken to and fro, according to the variableness of the wind: even so they are carried away from true doctrine, by deceivers and Heretics. We have therefore commended unto us here, the word, and an earnest study and endeavour in the word, that thereby we may be so confirmed, as not to suffer ourselves to be withdrawn from the same, by any craft or deceit.  
Furthermore, he nameth two weapons, which deceivers use against the Church: not that these are all, as though they had no more: but because these are the principal & chief. The first is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, which signifieth properly, the casting of the dice, or dice-plaie, from whence Saint Paul borrowing it, apply it unto subtle sophistry, or witty wiles to wrest the scripture, and to deceits, wherewith the ignorant and unlearned are easily ensnared and taken. The second is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, whereby is signified, a certain kind of craftiness, or subtle fetching in of a man: when one doth all that he can for his life, by wiles to wind in another, and so to deceive him.  
This the Apostles expoundeth himself, when he saith: (Whereby they lay in wait to deceive,) that to say, by which deceitful deed of theirs, and crafty dealing, they lay sore at men to draw them from the truth. Let these things admonish us, not only of the danger that cometh by false teachers, which go to work all the ways they can, maliciously to turn men from the true knowledge of Christ, and from faith: & also of diligence and endeavour, that we being established in true doctrine, may be able both to defend ourselves against all the snares of deceivers, and also to stop their mouths.   

Verse. 15.  15 But let us follow the truth in love, and in all things grow up into him, which is the head, that is Christ. But following the truth in love, let us grown up in him through all things, which is the head, even Christ. 
THis is an Antithesis, or opposition, to the former member. For as he made mention there, that we should take heed of false doctrine, and of snares which deceivers lay to choke the true doctrine: so here he biddeth us (Follow the truth,) that is to say, stick to the true doctrine, and in the faith. (For he useth the figure Synecdoche, whereby under the word (Truth) is also comprised the affection following, according to the manner of the scripture,) (And in love one towards another:) whereby it shall come to pass, that we shall (Grow up into Christ himself,) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, every way, (In all things,) he being our head. For, how much more we grow in the knowledge of Christ, in faith, and (In love:) so much more we grow in Christ.  
As children therefore grow by little and little, till they are come to their perfect age: even so it is the duty of Christians, to grow day by day in the knowledge of Christ, in faith, and in love, and never to cease till they have gotten perfectness. All this serveth hereto, that we should submit ourselves unto Christ our head, and maintain unity among us one with another, as we are all ruled by one and the same spirit of Christ.  
Furthermore, Christ is said to be the head of the Church, in working, in perfection, in merit, and in order. In working, because he quickeneth, sustaineth, and keepeth the Church by his spirit. In perfection, because he excelleth both Angels and men in wisdom and righteousness. In merit, because he hath taken away our sins by his obedience of the cross: and by the obedience of the law, hath made satisfaction to the righteousness of God, that as many as do believe in him, should be counted righteous, through the righteousness of Christ. In order, because he is the Monarch and only Sovereign of the Church.   

Verse. 16.  16 By whom all the body being coupled and knit together, by every joint, for the furniture thereof, (according to the effectual power, which is in the measure of every part,) receiveth increase of the body, unto the edifying of itself in love. By whom the whole body being coupled and knit together, by every joint, wherewith one ministereth (or serveth) another, according to the operation (or working) in measure of every part, causeth (or maketh) the increase of the body, unto the edifying of itself through love. 
THe Apostle giveth a reason, why he calleth Christ the head of the Church: and the Church the body of Christ. Although this place appeareth at the first blush very obscure and dark: yet notwithstanding, the meaning shall be very easy, when the words are made plain, and the similitude, which the Apostle doth not express here, is also declared. He calleth the Church (A body,) howbeit not any body, what ye will: but (A body knit together,) or (as Saint Paul speaketh more pithily) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that is to say, so knit and coupled together, that it may well and fitly be joined to the head: even as an house built and raised upon the foundation, by the rule and square of the workman. Under this word therefore, the relation of the body to the head, that is to say, of the Church unto Christ, is meant, and understood.  
Afterwards, the Apostle saith, that the Church is (A body knit together by joints:) the Greek word is, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that is to say, so coupled & fastened, that the members of the same hang one upon another in due proportion, and agree very well together. And thus the relation and proportion of the members between themselves, one with another, is signified (as you see,) under this word. He saith this body is (Knit together by every joint, for the furniture thereof:) that is to say, by joints, which carry breath and life from one limb to another: which breath and life is dispersed from the head, through all and every member of the body, even by the benefit and good service of the joints, by whose means the members of the body, hang one by another, (According to the effectual power of every part,) that is to say, of every member. For some members receive, and have more breath and life from the head than other some, whereby the whole body taketh increase.  
Now, the similitude shallbe easier to understand. As the body of man is to the head, even so is the Church of Christ unto Christ her head: but the body of man joined unto the head, & knit together by joints in every member, by due proportion and order, receiveth all breath and life from the head: Ergo the Church of Christ joined unto Christ her head by faith, and made fit by sundry sorts of services & uses of love between themselves, as it were members, draweth all ableness, and life from her head, even Christ jesus. Or if you please, frame the similitude in this manner.  
As breath and life descending or coming down from the brain, by and through the sinews, veins, and arteries, bringeth feeling and liveliness unto all the members, according to the proportion of every one in his kind: even so Christ giveth unto us, who are his members, his gifts, and that not at hap hazard or rashly, but according to the measure of every member: that is to say, as every member is able to receive and take: and thus he maketh the whole body to be builded up, and grow together into him. This point of doctrine delivered unto us by Saint Paul, offereth unto us manifold lessons for our learning. For first of all, we have to gather herehence, that all and every of them are out of the Church, how many soever, which submit not themselves unto Christ, in the true knowledge of Christ, and in faith: and which setting light by love, are at daggers drawing one with another, so exceeding great is their hatred between themselves.  
Furthermore, a true and evident description of the Church may herehence be taken, that it is An assemble of such as believe in the Gospel, who cleave so close unto Christ their head, and are so knit and joined together between themselves, according to the measure of every one's faith, according to the diversity of the gifts of the holy Ghost, & according to the condition of callings, that they all, & every of them live and are lead by one and the self same spirit, and that they secure and maintain one another in mutual goodwill, charity, and love.  
Moreover, this place also showeth us the trim, handsome, and neat order of Christ's Church. For, such is the order of the Church, as of the members of one and the same body, under one and the same head. Again, this present place teacheth us, what manner of like-suffering & consent, or agreement, there ought to be among Christians one with another. For, as in one body, when one member is pained and suffereth, the rest of the members, all and every of them, are partakers of that pain, and suffer therewithal: even so Christians, who are members of the same body, aught to be like minded one towards another, that as well in adversity, as in prosperity, one should take part with another. To this serveth the precept of S. Paul, 
Rom. 12. 15.  Gaudete, etc. Rejoice with them that rejoice, & weep with them that weep.  
Finally, and lastly, we must mark, that the Apostle placeth (The edification of the body of Christ,) chiefly in (love.) For, by (love) the knowledge of Christ is made fruitful, and faith effectual: yea, both of them are made more notable and excellent. For, where (love) is not, there doubtless the knowledge of Christ is but small and slender: as for faith, it is so little, that there is never a whit. For, according to the measure of faith, (love) is more or less.   

Verses. 17. 18. &. 19  
17 This I say therefore, and testify in the Lord, that ye henceforth walk not as other Gentiles walk in the vanity of their mind,  
18 Having their cogitation darkened, and being strangers from the life of God, through the ignorance that is in them, because of the hardness of their heart.  
19 Which being past feeling, have given themsselues unto wantonness, to work all uncleanness, even with greediness.  This I say therefore and testify in the Lord, that ye walk no more as the rest of the Gentiles walk, in vanity of their mind, blinded in their understanding, being strangers from the life of God, through the ignorance which is in them, because of the hardness of their hearts, which being past repentance (or sorrow) have given themselves unto wantonness, to commit all kind of uncleanness with greediness. 
THe Apostle, upon a general sentence or clause, frameth particular exhortations. First, his admonition is to all, teaching us from what kind of manners we should abstain: to wit, from the manners of the Gentiles: which he confirmeth from contrary causes: and first, from the beginnings of actions or causes. The beginnings of actions in the unholy & heathenish Gentiles, he maketh to be of three sorts: to wit, The vanity of their mind, the darkness or blindness of their understanding, & the hardness of their heart. The (Mind) is that, which the Philosophers call 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, to wit, when a man by the light of reason, discerneth, perceiveth, and judgeth of things honest and dishonest: but the Apostle avoucheth that this (Mind) was vain (Cogitation or understanding), which in Greek is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, is that natural ability, whereby we devise, determine, remember, reason, and gather somewhat by and out of those things, which our mind quietly seeth and perceiveth, without debating or reasoning: but the Apostle saith, that this understanding was darkened or blinded: whereby it came to pass, that the Gentiles being ignorant of God, became estranged (From the life of God.) Now (The life of God) in this place is that, whereby God liveth within, in the heart, and upon the which, all ability and desire to do any good, dependeth.  
Under the word (Heart) the Apostle compriseth all the lusts and appetites, attributing (Hardness) unto them: whereof it cometh, that men are not touched with any sparkle of the fear of God, but rather run headlong whether so ever their lewd lusts, & filthy affections carry or drive them. These are the beginnings and causes of moral actions, or behaviours (touching religion) in the Gentiles, which as yet are not turned unto God.  
But that these things may somewhat the more plainly be perceived, we will enlarge and lighten the same by examples. The (Mind) of man seeth that there is a God, and judgeth that he is to be worshipped: which judgement, although it be true, yet notwithstanding it is here accused of vanity by the Apostle: and good reason why: even because it vanisheth to nothing, and by the corruption and naughtiness of nature is choked and strangled, before the matter cometh to action & practice.  
For, when the (Understanding) reasoneth out of this beginning, principle, or ground, & yet strayeth from the true God, & from the right way of worshipping him, the (Mind) in deed seeth that there is both a God, and that he also is to be worshipped, but the (Understanding) in the Babylonians reasoneth that Bell, in the Egyptians 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 mere devices of men. And this is that which Saint Paul speaketh of, saying, 
Rom. 1. 23  that The Gentiles turned the truth of God into a lie, and worshipped and served the creature, forsaking the Creator.  
Furthermore, the Apostle addeth the fit fruits of such causes: namely, (Ignorance of God, estranging from the life of God, and hardness of heart,) which is, senseless blockishness, or numbness, not suffering them to feel the greatness and grievousness of their sins, but to grow past all remorse of conscience or repentance: so that they cease utterly, and altogether leave off to be sorry for their sins. A certain inclination to all (Wantonness,) followeth this senseless duinesse, or blockishness: yea rather, a certain unbridled desire to sin, which the Apostle termeth here by the name of (Wantonness.) This greedy lust bursteth out into all kind of villainies and abominable misbehaviours, which are here noted under the word (Uncleanness,) all which are increased & made more by (Greediness,) the utter adversary to contentation or temperance: until it throw a man down headlong into the bottomless gulf of damnation. For, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is an unmeasurable lust or desire, which having never enough, is always seeking to have 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 (Vain of mind, blind of understanding, & hard in heart:) whereby we may easily perceive, what manner of free will that is, which the Sophisters & Schoolmen have in such count, & so highly praise, even in such as are not regenerate or new borne. If therefore (according to the doctrine of S. Paul) our intents, our proceedings, and our very doings are faulty and sinful: what sound thing is remaining? Tell me that. And although the Apostle doth not take from man his natural abilities: yet notwithstanding, he proveth that they were corrupt, after his fall.  
Moreover, we have here to mark, that Saint Paul speaketh not of actions natural, or civil, which are ruled & governed by the moving and gesture of the body. For in these remaineth some liberty, in such as are not yet regenerate or borne a new: but he speaketh only of the actions which concern God's worship and service: of which actions there are three causes. The first is, the word, which instructeth the mind, and frameth the judgement. The second is, the holy Ghost, which is effectual in the word, to the enlightening of the mind, and the inclination or bending of the will. The third is, the will of man resting in the word, and giving place to the holy Ghost, of whom it is both instructed and moved.   

Verses. 20. &. 21.  
20 But ye have not so learned Christ:  
21 If so be ye have heard him, and have been taught by him, as the truth is in jesus.  But ye have not so learned Christ, if so be that ye have heard of him, and are taught in him, even as the truth is in jesus. 
THe Apostle showeth the cause why the Ephesians ought not, (as other hethernish Gentiles do) to live in the ignorance of the Gospel of Christ: to wit, because they have learned Christ. For, as a little before, he rehearsed the causes of many fowl sins in the Gentiles, which causes are these: namely, (The vanity of their mind, the blindness of their understanding, and the hardness of their heart:) so in this place he setteth flatly against all these, the knowledge of Christ alone: and further avoucheth, that the same is the cause of leading a godly and an honest life.  
This knowledge therefore of Christ ought to breed in us an other manner of living, than is in the Gentiles, which are not yet (to this day) turned unto God, by and through the preaching of the Gospel. For, this effectual & forcible knowledge of Christ, what doth it? Forsooth, it reformeth the mind, it enlighteneth the understanding, and if softeneth the heart: to be short, it reneweth the whole man by the spirit of God, that now he beginneth to live (The life of God.) And this is that which the Apostle saith, (As the truth is in jesus:) that is to say, the true way to live well, set forth unto us in an excellent and notable example. For, in Christ appeared no kind of mark or token of the old man: because he bore the very image of the Father, and being full of the holy Ghost, obeyed his Father in all things. The word (Truth) therefore doth signify, not only the assent of truth, but also the action which followeth the assent: by the figure Synecdoche much used in Hebrew.  
This place therefore is diligently to be marked, which teacheth, that the knowledge of Christ, or of the Gospel, is but vain: unless we have joined therewithal, such manners as are worthy of Christ, and the Gospel. For the knowledge of the Gospel, standeth not upon a naked contemplation or gazing at things, not in idle disputations, &c: but in the single knowledge of Christ, in faith, and in harmelessenesse of life: or, as Saint Paul saith elsewhere, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that is to say, In knowledge and understanding.   

Verses. 22. 23. &. 24.  
22 That is, that ye cast off, concerning the conversation in time past, the old man, which is corrupt, through the deceivable lusts,  
23 And be renewed in the spirit of your mind.  
24 And put on the new man, which after God is created in righteousness, and true holiness.  That ye should cast off, (or lay 〈◊〉 from you) after the former conversation, the old man, which is corrupt, through the concupiscences of error: and should be renewed in the spirit of your mind, and put on the new man, which after God is shaped in righteousness and holiness of truth. 
THe Apostle declareth, in a short rehearsal, but yet full and pithy, what it is, to have learned Christ truly, what truth is in jesus, and what manner of life the life of a Christian ought to be. Of this rehearsal there are three parts: to wit, (To put off the old man, to be renewed in the spirit, and to put on the new man.  
The first part therefore, is the putting off of the old man. The (Old man) signifieth, not the substance, but the quality: namely, vice and corruption, & all custom of sinning, according to the conversation of old. This custom of sinning, S. Paul would have all Christians to put off, that the rule and government of the spirit might be effectual and full: of which thing he showeth the cause (Which is corrupt through the concupiscences of error,) that is to say, whom deceivable lusts do corrupt, whiles they draw men into corruption and destruction.  
Whosoever therefore desireth to escape destruction and utter undoing, let him put off the (Old man). Now the (Old man) is then said to be put off, when the body of sin is weakened and brought under, that we should serve sin no more. For so the Apostle expoundeth his own words, saying, Hoc scientes, etc. Knowing this, 
Rom. 6. 6.  that our old man is crucified with him, that the body of sin might be destroyed, that henceforth we should not serve sin. In this speech of Saint Paul, the word (Crucified) must be considered. For by that is signified the efficacy and working of Christ's cross, and this death in us, to the crucifying and mortifying of the (Old man.) 
Rom. 6. 12 13.  To this serveth the exhortation of the Apostle, Neigitur, etc. Let not sin therefore reign in your mortal body, that ye should obey it in the lusts thereof: neither give you your members as weapons of unrighteousness unto sin: but give yourselves unto God, as they that are alive from the dead, and give your members as weapons of righteousness unto God. 
Mat. 10. 38.  This agreeth also with the saying of our Saviour, Si quis vult, etc. If any man will come after me, 
Mat. 16. 24  let him deny himself, and take up his cross daily, and let him follow me. 
Mark. 8. 34.   
The second part of the rule here set down is, (To be rehewed in the spirit of our mind,) 
Luk. 9 23.  that is to say, 
Luk. 14. 27  to have our mind made so bright and clear with new light, that the vanity of our mind, and the blindness of our understanding being chased away, our inward man may taste, savour, desire, discern, perceive, understand, think upon, and reason of those things which are of the spirit. 
1. Cor. 2. 14.  For, seeing The carnal or natural man, perceiveth not those things that are of God's spirit, it is behoveful that such a renewing of the spirit be wrought in us, as thereby we may be able to submit and bring under ourselves 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 righteousness and true holiness.) Of this part there are three members. The first is, to put on the new man by forsaking sin, and a renewed spirit. The second, the quality of the new man: to wit, that he is (Created after God:) that is to say, after God's image or likeness. The third containeth the things wherein that newness or likeness of God consisteth: namely, (Righteousness and true holiness,) with the former whereof we serve men, according to the tenor of the second table: and with the latter we worship God purely and sincerely. The word (True) standeth for a title due unto holiness: (after the manner of the Hebrew phrase,) whereby is meant, that not a feigned or counterfeit (Righteousness), not an outward (Holiness) only, but a perfect (Righteousness) and an (Holiness) of heart, agreeing with the rule of God's will, is required. This place of Saint Paul is diligently to be marked: not only, because it containeth briefly, and in a very trim definition, the parts of a Christian life: but also, because it setteth forth a clear and evident definition of (God's image) in man. For, here-hence we have to understand, that (The image of God) is a conformity or agreeableness of man with God (In righteousness and true holiness). Hereupon it came, that our ancients or elders defined Christianity to be an imitation or following of the divine nature.   

Verse. 25.  25 Wherefore cast off lying, and speak every man truth unto his neighbour, for we are members one of an other. Wherefore casting away lies, speak ye the truth, every one to his neighbour, because we are members one of an other. 
NOw he gathereth the specialties, which rise of the generality, or general rule, concerning the putting off of the old man, and the putting on of the new: beside, he rehearseth certain members of either man, for example's sake. The first specialty is: following (Truth) & plain dealing: or singleness and of (Lying) that is, of avoiding all manner of colourable excuses, and doubleness. The Apostle gathereth this specialty, in this sort: The old man must be put off, and the new man must be put on, who is created after God in righteousness and true holiness: Ergo (Truth) is to be followed as a member of the new man. As for (Lying), that must be cut off, and cast away as a member of the old man, to the end we may live with our neighbours uprightly, plainly, and neighbourly.  
To this specialty he addeth another reason drawn from things jointly knit together: (We are, saith, he members one of another,) Ergo we ought to secure and make much one of another, in (Truth) and honesty, without all dissembling and deceit. After this sort also the rest of the specialties following are to be ordered, all which are continued in discourse, by an Antithesis or opposition, even to the end of the Chapter.   

Verses. 26. 27.  
26 Be angry, but sin not: let not the sun go down upon your wrath.  
27 Neither give place to the Devil.  Be angry, and sin not: let not the sun set upon your anger, and give not place to the Devil (or backbiter.) 
HE exhorteth us, that we should not be (Angry.) But because it happeneth oftentimes, that even the godly are moved, when things fall out amiss, and through the weakness of their own nature: it cometh to pass, that they can not be altogether free from (Anger.) Wherefore, the first thing that he doth, what is it? Even to set a stint, and to bound in our (Anger.) secondly, he giveth us counsel and advise. thirdly, he addeth a reason of his counsel. The stint of our (Anger) is, that we should not sin in being (Angry:) which is done, so often as we be (Angry) either through our own default, or the default of others. But there is a kind of praiseworthy (Anger,) which is kindled either against our own sins, to repent and be sorry for them: or against the sins of others, to correct and punish them: and this only (Anger) hath an eye to God's glory, and keepeth a certain stint.  
But, because it falleth out so, that we can not bridle our (Anger,) but through our own folly it will draw to it some other sin: the Apostle giveth us counsel, (That we should not let the sun go down upon our anger or wrath:) that is to say, that we should not let the sin of (Anger) rest long in us: but as it riseth with the sun, so to let it fall with the sun. This self same meaning hath Pythagoras his posy, 
* Meaning there by, that our anger must be no more perceived than the print of a pots foot when the embers are raked abroad.  Ollae vestigium cinere turbato, The print of a pots foot, when the ashes be stirred. For if anger continue any long time, it cometh to pass, that the Devil will enter into that angry man's heart, wholly to possess it: so that by little and little he shall be swallowed up at length in the gulf of destruction. And this is the sense of that which the Apostle addeth, (Neither give place to the Devil.) This place is diligently to be considered, which beareth witness, that the Devil hath entrance and room made him to dwell in the heart of man, (By anger and wrath.) Seeing it is so, fie upon it: and if we love ourselves, let us fly from (Anger and wrath,) as from the net and snare of Satan.   

Verse. 28.  28 Let him that stole, steal no more: but let him rather labour & work with his hands the thing which is good, that he may have to give unto him that needeth. Let him that did steal, steal no more, but labour rather, working that which is good with his hands, that he may have to give unto him that suffereth need. 
Under the name of (stealth or theft,) the Apostle, by the figure Synecdoche, understandeth all devices and ways whatsoever of deceiving. And as he giveth counsel to cut off this (Theft,) as a member of the old man: so he requireth diligent travel, and earnest labour of every man in his vocation and calling, as a member of the new man. He addeth the end of this precept: namely, (That every one may have to give unto him that needeth:) to wit, unto them which either by sickness or old age being-hindered, are not able to get their living with their hands. This place is to be marked against thieves and pilferers, which living idly, devour the fruits of other men's labours.   

Verses. 29. 30.  
29 Let no corrupt communication proceed out of your mouths: but that which is good, to the use of edifying, that it may minister grace unto the hearers.  
30 And grieve not the holy spirit of God, by whom ye are sealed unto the day of redemption.  Let no filthy speech come out of your mouths, but if any do, let it be good & edifying when need is, that it may give grace to the hearers: and grieve ye not the holy spirit of God, by whom ye are sealed unto the day of redemption. 
AS he exhorteth us to cut off filthy speaking and ribaldry, being one of the nastiest and foulest members of the old man: so he giveth us counsel to use good and honest talk, as necessary for edification, being a member of the new man: that in so doing it might (Minister grace:) that is to say, might turn to the profit and commodity of the hearers. For, under this word (Grace) any kind of commodity and profit whatsoever is in this place to be understood.  
Furthermore, to his exhortation he joineth a substantial reason, saying: (And grieve not the holy spirit of God:) to wit, with your filthy talk. Now there is here to be marked a double figure. The first is called, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, whereby the affections and properties of man, are applied unto God. The second is Metonymia. For, (To grieve the spirit,) is to offend the spirit: yea, in such sort to move him, that he forsaketh man utterly, in whom he took up (as it were) his Inn. For, as a guest being thrust out of his Inn by violence, feeleth himself therewith greatly grieved: even so the holy spirit is said to be grieved, when he forsaketh the heart of man, wherein he lodged before by faith: seeing many a fowl sin harboured in the same.  
This exhortation of Saint Paul, if it take place among them, which profess the name of Christians, there would be fewer offences given by their life, and greater quietness among men. But lewd custom, men's maliciousness, the devils temptations, and the wickedness of the flesh, pull on the most part of men (the more pity) to the contrary, and that not without great offence to the Church, and the undoubted destruction of many.  
The weapons therefore, wherewith we must fight against this ancient lewd custom, against men's maliciousness, against the devils temptations, and against the wickedness of the flesh, are faith and prayer. That which the Apostle addeth, (By whom ye are sealed unto the day of redemption,) hath exceeding great weight in it to exhort. For the holy spirit is an assured seal, and a certain mark, whereby the godly and elect are discerned from the wicked and reprobate, even till the day of judgement and redemption, when we shall be quit and set free from all miseries.   

Verses. 31. 32.  
31 Let all bitterness, and anger, and wrath, crying, and evil speaking be put away from you, with all maliciousness.  
32 Be ye courteous one to another, and tender hearted, forgiving one another, even as God for Christ's sake forgave you.  Let all bitterness, & grudging, & anger, & roaring, & blasphemy, (or cursed speaking) be removed from you, with all maliciousness (or wickedness.) And be ye merciful one to another, forgiving one another, even as God forgave you in Christ. 
HE persuaded us before to cut off anger, as a certain ill-favoured and filthy member of the old man: now he willeth us to pair away quite all the parts thereof, as joints of this member: and biddeth us plant in their places, the virtues which are contrary to these vices.  
But because the names of the vices, rehearsed here, are somewhat like in signification, they are therefore to be discerned and known by their difference. (Bitterness,) which in Greek is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, is the root of anger and grudging: this breedeth grudging or indignation, which in Greek is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, being a certain fury or madness of the mind thirsting after revengement. Indignation or grudging breedeth wrath, which bursteth out even to the deed doing. This wrath, is the mother of (Crying or roaring,) that is to say, of quarrelous words, tending wholly to contention & strife. (Crying or roaring) bringeth foth (blasphemy, or cursed & evil speaking,) whereby one doth what he can to nick another's name to raise up an ill report upon him, & so to seek his discredit & undoing. The Apostles mind is, that all these sins and (Maliciousness) also with them, be utterly put away: for these be the weapons, wherewith men arm themselves, to wound and hurt their neighbours.  
Moreover, the Apostle setteth flat against these members of the old man, the members of the new man: to wit, (Courtesy, mercifulness, or tender heartedness, and forgiving one another.) And to the end he might persuade the Ephesians herein, he bringeth the principal pattern of all patterns: namely (God the Father, who for Christ's sake forgave us.) All Christians therefore, as many as covet like children to boast of so great a Father, it behoveth them to apply themselves to this pattern. For, is it not a filthy thing, that children should not follow the virtues of their Father, so far as they may? 
Luke. 6. 36  Hereto serveth the commandment of Christ, Estote misericordes, sicut & Pater vester coelestis misericors est: Be ye merciful, as your heavenly Father also is merciful. Saint Ambrose frameth the Apostles argument in this manner: Si Deus per filium suum servorum misertus est, quanto magis servi ipsi invicem sibi debent misereri & donare, sralter in alterum peccet? In English thus: If God for his sons sake, had compassion of us being but servants: how much more ought we being servants, to be pitiful, and forgive one another, if one offend another.     

¶ THE FIFT CHAPTER.  

¶ THE SUM OF THE fift Chapter.  
AS God the Father is to be followed in all holiness and pureness: even so is mutual love and charity to be maintained, after Christ's example: to the end that all filthiness and uncleanness being put to flight, we should live holily and honestly. Furthermore, subjects must be godly disposed among themselves, and live christianly one with another. And, as it becometh women to be obedient to their own husbands: even so on the other side, it is the duty of husbands to love their wives, after the example of Christ, who loveth and tendereth the Church his dear spouse.   

¶ THE ORDER AND PARTS of the fift Chapter.  
THe beginning of this fift Chapter, is concluded upon the last verse of the fourth Chapter. For, as the Apostle did there take an argument or reason of mutual goodwill and forgiving one another, even from the example of our heavenly Father: even so here in the beginning of this fift Chapter, he setteth down another example of the same Father, generally to be followed of all: & he maketh a certain sovereign or principal ground, of the specialties following. To this example he addeth an exhortation to mutual love, taking his reason from the example of Christ: from whence, (I mean from the example of the Father and of Christ,) he is carried again to the specialties, compared by setting contraries against contraries: and he reckoneth up divers duties of Christians not a few, interlacing reasons drawn from the diversity of our estate, being of two sorts: namely, before the light of Christ was known, and under grace. lastly, he entereth again into a general exhortation concerning mutual submission, or dutifulness, which he divideth streightways into more specialties, & handleth two of them at large in this Chapter. The first whereof is touching the submission, which women ought of duty to show and perform to their husbands. The second concerning the duty of husbands, that they should love their wives, even as Christ loveth his Church.   

THE EXPOSITION OF THE FIFT Chapter, with the observation of the doctrines therein contained.  

Verses. 1. 2.  
1 Be ye therefore followers of God, as dear children,  
2 And walk in love, even as Christ hath loved us, & hath given himself for us, to be an offering, and a sacrifice of a sweet smelling savour to God.  Be ye therefore followers of God, as beloved children, and walk in love, even as Christ loved us, and gave himself for us, an oblation and sacrifice of a good sweet savour unto God. 
THe example of God set down in the end of the fourth Chapter in special, I apply in general: to wit, that in all our actions and doings: yea, in the whole course of our life, we should be (Followers of God as dear children.) This (Following) consisteth in true holiness, whereby the spirit is kept pure and perfect, and the soul and body with out complaint: that is to say, it is framed to the rule of God's will, declared in his Law. Hereto serveth the saying of the Apostle, 
1. Thess. 5. 23.  Ipse Deus pacis, etc. The very God of peace sanctify you throughout, that your whole spirit, and soul, and body, may be kept blameless, unto the coming of our Lord jesus Christ.  
This is the (Following) which God requireth, when he saith, 
Leu. 11. 44.  Sancti estote, etc. Be ye holy, because I the Lord am holy, 
levit. 19 2  and have separated you from other people, 
Levet. 20. 7. 8.  that ye should be holy. After the same manner also Christ setteth before us the example of his Father to be followed, 
1. Pet. 1. 16.  saying, Estote vos perfecti, etc. Be ye perfect, even as your Father which is in heaven is perfect. 
Mat. 5. 48  The Lord in this place requireth not an equal perfectness, but a like perfectness, according to the measure which is in us, till we are come to true perfectness in deed, which is signified by this word (Following.)  
This place is diligently to be marked. For it teacheth, that whosoever will be in the number of God's children, they must follow the example of their heavenly Father, in all holiness and pureness. They that neglect this, and do it not, wrongfully take unto themselves the name of children, seeing they are rather bastards, than lawfully begotten. hereunto he addeth the example of the Son, whereby he exhorteth us to love one an other.  
And that this present example might have the more weight, he showeth briefly from the effect, how the love of the Son of God is towards us: to wit, (Because he hath given himself to be an offering & a sacrifice unto God for us:) that is to say, a slain sacrifice, whereby satisfaction was made to God for our sins, (Having a sweet smelling savour,) that is, with which only 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 upon God the person of a man, that he might frame himself to our capacity & knowledge. 
Gen. 8. 21.  For thus speaketh Moses, Oderatus est odorem suavitatis, The Lord smelled a savour of sweetness. secondly, Metalepsis, a figure in great use with the Hebricians. For, by the sweet smelling savour is understood, a sacrifice acceptable & pleasing unto God. The Author of the Epistle to the Hebrews, using a proper speech, whereby he expounding the phrase of Moses, saith: Talibus hostijs, 
Heb. 13. 16  etc. With such sacrifices 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, God is only delighted or well pleased.  
This Argument of Christ's love towards us, containeth in it three things. The first is, that the death of Christ is the only price of our redemption. The second, that God performed all these things, underserued on our part, of his mere goodness and love. The third, that the thinking upon this exceeding great love of Christ, ought rightwell to put us in mind of loving one an other. Wherefore, if we will be partakers of Christ, let us endeavour ourselves to love one an other: specially, seeing he himself said thus, In hoc cognoscent homines, etc. By 〈◊〉 shall all men know that ye are my disciples, 
john. 13. 35  if ye have love one to an other, as I have loved you.   

Verse. 3.  3 But fornication, and all uncleanness, or covetousness, let it not be once named among you, as it becometh Saints. But as for fornication, and all uncleanness, or covetousness, let it not be once named among you, as it becometh Saints. 
THe Apostle beginneth to reckon up such sins as fight with the true following of God our heavenly Father, to wit, with holiness, which God will have to be the beauty and ornament of his children: and he setteth down three: namely, (Fornication,) that is to say, a wandering fleshly lust: (Uncleanness) that is to say, all kind of concupiscence, wherewith the soul and the body is defiled: (And covetousness,) which quencheth and putteth out quite all hope & trust in God, and nourisheth up a wicked confidence in money, as in an idol.  
The Apostles mind and will is, to have these vices so weeded up, that they should not be once named among Christians, much less used. S. Paul seemeth to have had ancie unto that place in Deuteronomie, 
Deut. 23. 27,  where it is said, Non sit meretrix, etc. There shall be no whore of the daughters of Israel, neither shall there be a whoore-keeper of the sons of Israel.  
But (alas) the wounds of the Church are justly to be lamented. For these most filthy & noisome plagues, are not only wantonly named, but also lawleslie committed: yea, even of such as brag and boast, that they execute the judgement of God. But it is the duty of the godly to take heed, lest with the multitude of sinners, and their horrible offences, they fall into Satan's net, and so either to blaspheme and slander the word of God, through the lewd behaviours and beastly manners of such, as will be counted jolly fellows in the Church of God: or else to be alured by example to follow their filthy fashions, which is done too soon (God wots) where no heed is taken. For men do much sooner follow the vice of one, than the virtue of many. Now, the reason why S. Paul would not have these vices named, standeth upon disagréements. Christian's must be holy, Ergo they shall not meddle with any thing that is beastly and abominable.   

Verse. 4.  4 Neither filthiness, neither foolish talking, neither jesting, which are things not comely: but rather giving of thanks. And filthiness, and foolish talking, and ribaldry, (or beastly and unhonest jesting) which become not: but rather thanksgiving. 
YEt again the Apostle joineth three vices together, which do likewise fall at defiance and open fight with the following of God, & true holiness: against which three vices, he setteth the virtue 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 (Thanksgiving:) a virtue in deed, which doth not only signify a prayer wherein we give God glory, thanks, & praise: but also language or speech seasoned with comeliness & sweetness. For God loveth not that Stoical sourness., & glummie countenance whereby men are made afraid to be consant with us: but as his will is to have us gentle and sweet in our life and conversation one towards an other, so he requireth communication seasoned with godly sweetness.  
Furthermore, where the Apostle interlaceth this, (Which are things not comely:) it is an argument drawn from disagréements. For all manner of filthiness, ribaldry, and dishonest jesting, either in behaviour, or in talk, is utterly at daggers drawing with the duty of a Christian.   

Verse. 5.  5 For this ye know, that no whooremonger, neither unclean person, nor covetous person, which is an idolater, hath any inheritance in the kingdom of Christ, and of God. For this you know, that no whoremonger, or unclean, or covetous person, or which is an image worshipper, (or idolater) shall obtain any inheritance in the kingdom of Christ, and of God. 
THe Apostle addeth unto the words going before, a very heavy threatening: or a reason drawn from the punishment which hangeth over the heads of (Whoremongers, unclean and covetous persons:) to wit, that they are shut out from the inheritance of Christ and of God. And no marvel: for (wots you what) a justifying faith can by no means stand or agree with these plagues. Nevertheless, hope of pardon and forgiveness is not denied or withheld from the offender, by this threatening: but the punishment due by desert to such fowl sins is only signified, that the filthiness of sin, being once known, and the greatness of our guiltiness therein understood by the punishments, we might fall to repentance, and defy all such filthiness.  
For the rule of the Prophet, concerning the repentant, as it is always, so is it now to be laid fast hold upon: 
Ezech. 14. 15.  Cùm recesserit, etc. When the wicked shall turn from his sin, and do that which is lawful and right, he shall surely live, 
Ezech. 33. 11.  and not die. Again, Nolo mortem, etc. I desire not the death of the wicked, but that the wicked turn from his way, and live. But special heed must be taken, that we abuse not this rule to the dishonour of God, and our own destruction. Let us therefore beware, that we run not with full rain into a lewd custom of sinning, lest God give us over into a reprobate mind, and we become careless of our wicked deeds, minding nothing less than to be sorry for them.  
For, if we set at nought the outcries of the holy Ghost, ringing in our ears by the preaching of the Gospel, & calling us to repentance: it is to be feared, that we shall be quite cast away by God's just judgement, and counted dead creatures, and damned souls, ordained to eternal torments, before God. Which punishment doubtless is most worthy, that God therewith should take vengeance upon the malapert untowardness, sauciness, and peevishness of men.   

Verses. 6. &. 7.  
6 Let no man deceive you with vain words: for, for such things cometh the wrath of God upon the children of disobedience.  
7 Be not therefore companions with them.  Let no man deceive you with vain speeches. For by such things cometh the wrath of God, upon the children of disobedience. Be ye not therefore made partakers with them. 
IN these words the Apostle useth the figure Prolepsis, which in English may be called a Presumption, whereby he catcheth their objection & excuse by the head, which diminish and lessen the sins above rehearsed, saying, that they are but escapes and defaults following man's frailty & weakness: and that God is not so cruel a tyrant, that for such offences he will quite cast men away: Moreover, that there were diverse: yea, even of the most holy Fathers, in all ages and times, which fell in the like: again, that grace so aboundeth, as it swalloweth up the sins of the whole world: and finally, that it is enough, if a man be brought to the repentance of his sins committed, when he is going out of this world, and giving up the ghost.  
With these and such like reasons, many do miserably deserve themselves, until they tumble down headlong into everlasting destruction. But yet our Apostle doth admonish the godly in this place, that they suffer not themselves to be deceived, ensnared, and tangled with (Vain words), whereby as with a hook Satan draweth them into hell. There is no poison more dangerous, than are those excuses & delays, which keep, embolden, & harden us in our sins. For, whosoever listeneth unto such (Vain words,) & is in liking with them, say what ye will, he is utterly void of the fear of God. For, this is proper to the fear of God, (as the son of sirach saith,) even to drive out and chase away sin.  
I say therefore, that we must flee from the speeches of such heathenish & unholy men, not as from the sweet and enticing songs of Sirens, but as from the deadly stings and wounds of Satan. For, these men turn the judgement of God, and the rebuking of sins, into toys and merriments. Let us rather be moved with the examples of the whole world, which for such sins sake, felt the heavy wrath of God, that is to say, the vengeance of God falling upon (The children of disobedience:) that is to say, upon stubborn and wilful men.  
The flood is a witness hereof, the burning up of Sodom maketh it a clear case, very many overthrows, and horrible changes of diverse kingdoms, commonwealths, and honourable houses avouch it for a truth. And that it is no lie, the torments of the wicked, wherewith God will punish their stiffneckedness and neglect of duty, shall be a sufficient trial. Let us therefore obey the holy spirit, exhorting & commanding us (That we should not be companions with them:) & let us earnestly & in time fall to repentance of our former life, lest the Lord in his fury most justly cast us off, and give us over into a reprobate mind, till we grow past grace & be utterly void of any feeling of sorrow for our sins. Let not the multitude of misliving sinners move us, let not lawlessness be a cloak to cover our shame, let not scaping scot free, when we have done amiss, deceive us. The punishment is not forgiven or forgotten, though for a time it be forborn and driven off. Let us not therefore set light by God's gentleness, and long suffering, daily calling us to amendment.   

Verse. 8.  8 For ye were once darkness, but are now light in the Lord: walk as children of light. For ye were sometimes darkness, but are now light in the Lord, as children of light so walk. 
HE fetcheth the reason of his exhortation, from a comparison of the Ephesians double estate: to wit, of that wherein they were before their conversion: and of this wherein they are now placed after their conversion. For it is meet, that every one should answer in life & manners, the degree and place wherein he is set: and should also take heed that he stain not his estate with any spot, lest through his own folly and fault, he fall from that dignity, whereto he was advanced, both to his own shame and reproach, and also to the ruin and decay of others, which by their example are the worse.  
The Apostle in this place calleth men that are blinded in their sins, & live altogether disorderedly & villainously, by the term of (Darkness:) such are all they, (many, or few,) which are not yet converted or turned by the Gospel. Now, this figure Metonymi●, hath in it great force, as when we call a wicked man, wickedness itself. The meaning therefore is this.  
Before your conversion, (O ye Ephesians,) what were ye? Even men made of the mere darkness of ignorance and maliciousness: so that there was not one mite of true and healthful light remaining in you. But now you are light, walk therefore as children of light. The word (Light) is attributed and given to the faithful: both because they are enlightened in themselves with true light: and also, because they give more light, and shine brighter than others: insomuch that they do even reprove and find fault with the life of the wicked: that is to say, make the same more manifest.  
This place is principally to be marked, which admonisheth us, that the thinking upon the dignity and worthiness of Christians, aught to be a prick unto them, to stir them up to live holily and unblamably: both that we should perform to God ward all due obedience, and also draw others forward by our example to godliness. Besides that, this place teacheth us, that such as profess themselves to be Christians, and yet live wickedly, deceive themselves, and lay themselves wide open to greater danger of damnation. For they are not the (Children of light), that is to say, they are not enlightened with the true light, unless they defy and forsake the works of darkness.   

Verse. 9  (For the fruit of the spirit is in all goodness, and righteousness, and truth.) For the fruit of the spirit is in all goodness, righteousness, & truth. 
THis Argument is drawn from the cause efficient. We which believe, are regenerate or new borne, and endued with the spirit of Christ. Now, (The fruit of the spirit, is goodness, righteousness, and truth.) Therefore we must do what we can, by these, to stand against maliciousness, unrighteousness, & lying. This verse must be read in a Parenthesis, that the words which follow, may agree with the sentence going before.   

Verses. 10. 11.  
10 Approving that which is pleasing to the Lord.  
11 And have no fellowship with the unfruitful works of darkness, but even reprove them rather.  Allowing that whereby the Lord is well pleased, and have nothing to do (or meddle not) with unfruitful (or unprofitable) works, but rather rebuke them. 
THe Apostle declareth, what it is (To walk as children of light,) and he draweth the endeavours or studies of the children of light, as it were to three heads. For his will is first, that we should search out and approve whatsoever is acceptable unto God: that is to say, whatsoever is commanded and set down in his word. For, as the word of God alone instructeth and teacheth us, what pleaseth him, and what displeaseth him: so this word alone ought to be the rule of life unto the godly.  
secondly, the Apostle requireth us (Not to have any fellowship with the unfruitful) that is to say, unprofitable & hurtful (works of darkness:) to wit, which proceed from the ignorance of the Gospel, & of Christ, and which have in them as their cause, concupiscence engendered: such are the heathenish and horrible sins, wherewith they that are ignorant of the Gospel, defile and stain themselves▪ Now, we are said then to have fellowship with heinous and great disordered sins, both when we either make proof any manner of way, one or other, that they please us, or when we overslip them with silence, and that most of all, if our calling otherwise seem to charge us, that we ought openly to profess ourselves displeased with them.  
thirdly, that we should rebuke the works of darkness, and that as well by our holy and honest life, as also by lively voice, springing from a certain zeal of the glory of God: and thus must we chiefly do, if it stand with the order of our vocation and calling. But, if we may not do it in words: yet notwithstanding, we must show one way or other, that these sins and offences like us not in any case, but altogether irk and loath us.  
This place is to be marked. For the Apostle doth not comprise in a short Aphorism, the duties of the children of light: to wit, of Christians only: but also disproveth and throweth under foot the vanity of them, that give a guess, (as the blind man shoots his bolt,) that they do their duties to the uttermost, if they sin not themselves in their own person, being never a whit careful for others. Moreover, the Apostle teacheth in this place, that they also are out of the way, and twang upon a wrong string, who though they live in blind Popery, think notwithstanding that it is enough to abhor ungodliness, and defy papistical superstition in mind and thought, supposing that to be present at the abominable, 
* Because that in being busy thereabouts, they pilfer and steal from God, part of his honour and service.  thievish, and heathenish devotions of Papists, for outward peace and quietness sake, is nothing hurtful. For they, which either by their presence seem to allow these trumperies, although in mind they mislike them much: yet notwithstanding, they put the halter of wicked fellowship about their own necks.  
And what do they? They understand not, that it makes no matter, whether they do it of blind superstition, or of crafty and close dissimulation: seeing that by either evil, as well this, 〈◊〉 that, men make a mock of God's holy religion, and by their example, partly confirm and embolden the ignorance of the blunter sort in more obstinate stubborness: and partly inféeble and shake the doubtful and wavering consciences of weaklings. 
2. Reg. 5. 18.  As for Naaman the Governor of Syria, he makes very little or nothing on their side, who at such time as he asked God forgiveness 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 go in peace. For that worshipping was not a falling down before idols: but a certain stooping and bending forward of his body, that the King might the more eastlie lean upon him, as he stayed and bore him up. That this is so, the history itself plainly proveth.   

Verses. 12. 13. 14.  
12 For it is shame, even to speak of the things which are done of them in secret.  
13 But all things, when they are reproved of the light, are manifest: for it is light that maketh all things manifest.  
14 Wherefore he saith, Awake thou that sleepest, and stand up from the dead, and Christ shall give thee light.  For it is filthy to tell what things are done privily of them: but all things, whiles they are rebuked of the light, are made manifest. For whatsoever maketh manifest, the same is light. Wherefore he saith, Arise thou that sleepest, & stand up from the dead, and Christ shall give thee light. 
THe Apostle maketh the sins and offences of the heathenish Gentiles the more grievous, and showeth therewithal the fruit of rebuking and reproving: whereby the godly, through their honest and holy life, may rebuke the uncleanness and wickedness of the ungodly. For, by such kinds of rebuking, wicked men come to the knowledge of themselves: and when they take a view of the manners of the godly, they confess their own beastliness: and so at length begin to be ashamed of the filthiness of their faults and vices. This is the meaning of this part or parcel of doctrine.  
But, because the words of the Apostle have need to be erpounded, we will say somewhat, that the weight of his words may be marked. For first of all, when he saith, (It is shame even to speak of the things which are done of them in secret,) it is a making of the matter worse, by laying two evil things together. It is less to speak of offences and faults, than to commit or do them: now, if so be it is shame, even to speak or talk of such misdeeds as they have done, truly then the doing of a filthy deed is most of all to be defied and spit at. Anon after, when he saith, (All things, when they are reproved of the light, are manifest,) he declareth the fruit of brotherly rebuking or chiding one another.  
The sense or meaning of the words is this, as Saint Ambrose doth expound them, Then do wicked men and offenders appear, and are seen in their colours, when they are taken up for their faults: because he which offendeth, so long as he is not rebuked, he seemeth in his own eyes 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, & wholesome admonishments. The proof of this speech followeth, even from the nature of light. (Light, saith the Apostle, maketh all things manifest.) For, as darkness shadoweth and covereth all things, and maketh them secret and hidden: so the light bringeth that out into open sight, and bright noon tide, which lay lurking and shrunk up in darkness.  
To this also he addeth another comparison drawn from authority of Scripture: (Awake, saith he, thou that sleepest:) that is to say, thou that snortest in thy sins, forsake thy sins, and (Arise from the dead:) that is to say, abstain from sins which bring death with them. (And Christ shall give thee light:) that is to say, thou shalt feel consolation by the spirit of Christ. For how much more we sly from the darkness of sins, so much more shall Christ the sun of righteousness shine in our hearts. Saint Jerome denieth that this saying is any where to be found in the Scriptures. Some there be, which think that the Apostle had an eye to that place of the Prophet, where it is spoken thus, Surge, illuminare, etc. Arise, be bright: for thy light is come, 
isaiah. 60. 1  and the glory of the Lord is risen upon thee. Other some refer it unto an other place, because it should not seem to be unwarranted, where it is said thus, Populus qui ambulat, etc. The people that walked in darkness have seen a great light: 
isaiah. 9 2.  they that dwelled in the land of the shadow of death, upon them hath the light shined.  
Other some suppose that it is spoken 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, by way of imitation. For, all the Prophets and sincere preachers of God's word, whiles they do their endeavour to call men back from sin, do use these or such like words in effect. For, first of all, they exhort men (as indeed it is meet) to repentance and amendment. secondly, they join thereunto the word of promise, and consolation also, whereby the repentant are raised up and comforted. To conclude therefore, let us all learn, that the spirit of Christ speaketh unto every one of us, and saith: (Surge qui dormis, etc. Awake thou that sleepest, and stand up from the dead, and Christ shall give thee light.)   

Verses. 15. 16. & 17.  
15 Take heed therefore that ye walk circumspectly, not as fools, but as wise,  
16 Redeeming the time, for the days are evil.  
17 Wherefore be ye not unwise, but understaud what the will of the Lord is.  See therefore that ye walk warily, not as unwise, but as wise, redeeming the time, because the days are evil. Wherefore, be ye not unwise, but understand what the Lords will is. 
THat which the Apostle spoke metaphorically before, under the names of light and darkness, now he expresseth in proper and familiar speech. (Take heed therefore, saith he, that ye walk circumspectly, not as fools:) that is to say, ignorant of Christ and of the Gospel: (But as wise:) that is to say, taught the truth of God, and knowing the will of God. He addeth a reason of his exhortation drawn from the circumstance of the time: (Redeeming the time, saith he, for the days are evil.) Now, what (Redeeming the time) doth mean, we shall soon understand by laying the contraries together. To let the time pass, by having some vain matter in hand: and, To redeem the time, are contraries. As that therefore, is the trick of a negligent and lose fellow: so is this the point of a thrifty and wise man, who doth not only, not abuse time, but also redeemeth the same, with a thousand honest recreations.  
The Metaphor is borrowed of merchants or occupiers, who are very busy about their mart, and make more account of some small gain, than they do of all fond delights▪ and then chiefly, when the times be troublesome, and the days dangerous: as when hunger, or scarcity increaseth, or when they have to deal with crafty younkers, or when their ware is dead, and seemeth to lie upon their hands at hap hazard, or otherwise to hang upon doubtful fortune. For than merchants and occupiers buisilie bestir them, and do all things circumspectly, watching (I warrant you) for opportunity in their affairs.  
Seeing therefore we are said to redeem the time, when we provide against the loss of such things as we love in this world: let us (for shame) take the true opportunity, and fit time of salvation, offered unto us by the Gospel. For that shallbe the price of our redemption, if we renounce all enticements and impediments, which may withdraw and keep us back from the kingdom of Christ: and by all manner of means wait and watch with broad waking eyes for the occasion, or due time of repairing our salvation. And why? Even because the days are evil.  
He saith that (The days are evil,) not in respect of the spaces of hours, and course of the sun: but in consideration of the corrupt manners of the world. For the figure Metony●●a is here understood, whereby time is taken for the thing done in time. By these words he bringeth in that which he set down before in other words, and saith: (Wherefore be ye not unwise, but understand what the will of the Lord is:) as if the Apostle should say, Forsomuch as so great dangers do encompass the godly round about on all sides, it is behoveful, that ye take diligent heed of the maliciousness, and corrupt manners of the world, lest ye suffer yourselves through foolishness to be withdrawn from the right way: but ye must rather regard this, that the will of God be always before your eyes, and in your mind, which ought to be the continual rule of your race, throughout your whole life, and in all your doings. The Apostle declareth by an Antithesis, or opposition, whom he calleth (Unwise.) For he setteth flat against them, (Such as understand what the will of God is.) They therefore, by proof of this place, shallbe (Unwise,) which live carelesselie, little thinking upon framing and ordering their life according to the will of God.  
Furthermore, this place of Saint Paul is worthy to be always in our sight. For it giveth us warning, that we should not suffer ourselves to be thrown headlong into all sorts of sins, after the example of the multitude: from which sins, we must altogether and utterly abstain, if we will be godly indeed: and we must endeavour ourselves to do the will of God, albeit we renounce and forsake every thing that pleaseth the flesh. Here let each one of us eramine and prove himself, taking heed therewithal, that we cast not at our tails too saucily and scornfully, this wholesome exhortation of the holy Ghost, making much of the alluring pleasures of the flesh, and other things, which are of force to turn our hearts from the desire of true godliness.   

Verses. 18. 19 & 20.  
18 And be not drunk with wine, wherein is excess, but be fulfilled with the spirit,  
19 Speaking unto yourselves in psalms, & hymns, and spiritual songs, singing and making melody to the Lord in your hearts,  
20 Giving thanks always for all things unto God, even the Father, in the name of our Lord jesus Christ.  And be ye not drunken with wine, wherein is lewdness (or wantonness) but be ye rather filled with the spirit, speaking unto yourselves in psalms, & hymns, and spiritual songs, singing and making melody in your heart to the Lord, giving thanks always for all things, in the name of our Lord jesus Christ. 
THe Apostle (for example sake,) joineth unto his general exhortation, certain specialties: and he commendeth unto us in the first place spiritual rejoicing, persuading us from fleshly rejoicing or carnal gladness. For, as spiritual rejoicing as a certain spiritual wisdom: so fleshly or carnal rejoicing, which is drunkenness, is a kind of foolishness. As therefore he giveth us counsel to leave this: so his aduse is, to take the other: the argument, which he useth in this case, is drawn from the effect of either of both, and that by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, demonstration. For, there is a reason framed orderly against either of both, as in many like things before hath been done. (Be not drunk with wine) saith the Apostle: that is to say, Take not occasion by over drinking yourselves, to be merry & rejoice. Why so? Because therein consisteth sottishness: that is to say, all kind of wantonness, lewdness, filthiness, and intemperance. For, drunkenness causeth a man to run headlong into all manner of misdemeanour, & to commit much mischief, according to these verses, not so old as true: Quid non ebrietas, etc.  
What doth not drunkenness deal with all?  
To blab our secrets comes from thence:  
It bids be bold: and grieved at gall,  
Enforceth fight where is no fence.  
Cicero in his second book De finibus, declareth who they be, that are called sots, his words are these: Noli mihi, etc. Tell not me, as ye are wont, of such sots as spew at the table, and are feign to be carried away from banquets, and having surfeited, go again afterwards, and cram themselves full like Capons. This therefore doth not only offend God most grievously, and put out the light of the holy spirit in our heart: but also estrangeth and bestraughteth the mind, discloseth secrets, kindleth lust, weakeneth the body, breedeth very many diseases of mind and body: of which thing the whole world almost is a witness.  
Against this the Apostle setteth (The fullness of the spirit,) that is to say, joy in the holy spirit, whereby we burst out into godly speeches, concerning God and heavenly things, into (Psalms, hymns, spiritual songs, & thanksgivings,) unto almighty God our bountiful Father, who giveth all things abundantly to his children, for his sons sake jesus Christ our Lord. For, therefore he joineth (God) and (Father) together in this place, not that they are two, but one God: whose great power doubtless, is signified by the name of (God:) and his good will noted, under the true name of (Father.)  
Moreover, the difference between (Psalms, hymns, and songs,) is this. They are (Psalms,) in singing whereof Musicians use some manner of instrument, besides the tongue (Hymns) consist in praises, sounded either with the tongue alone, or some other way. (Songs) are uttered with the voice, and belong not only to praises▪ but also to other things, as prophecies, doctrines, erhortations, etc. Now, Saint Paul's meaning is, to have all they (Spiritual) that is to say, not idle, foolish, and wanton: but tending wholly to edification. For this word (Spiritual,) put to, aught to be referred unto the argument and end. As for the words of S. Paul which follow, they are not at squa●e with these things, (Speaking unto yourselves:) again, (Singing and making melody in your hearts:) For the phrase of Scripture, (Speaking to yourselves,) is as much as, between or among yourselves: & (Singing in your hearts,) as much as, from your hearts. The Apostle cannot away with wanton songs, and vain pipe, twanging, whistling, and such like, wherewith the conscience is never a whit edified: but the conscience by them is rather troubled, godly prayers hindered, devotions slackened, and the heat of serving God quenched. The songs which he requireth are such only, as proceeding from a pure and clean heart, bring spiritual gladness and rejoicing to godly Christians.  
This place of the Apostle therefore doth teach, in what things the reioisings of the godly do consist: to wit, in speaking one to an other of God, and heavenly matters, and in godly songs, whereby our hearts are stirred up to greater faith and confidence.  
Furthermore, although drunkenness is to be defied, and fled from, as a most noisome plague or pestilence: yet notwithstanding, honest and sober meetings of Christians, to make merry and banquet together, are not to be condemned. For, these may be certain provokements of godliness, and also of mutual love: and therefore the godly shall not utterly forswear and forsake such kinds of feasting: provided always, that intemperance and drunkenness be kept out a door. But of this matter look further in my 
* A book so entitled.  Pastor.   

Verse. 21.  21 Submitting yourselves one to an other in the fear of God. Submit yourselves one to an other in the fear of Christ. 
Hitherto the Apostle hath reasoned of common duties of Christians: taking in hand now to commend unto the Ephesians the sundry duties of several persons, he setteth down first of all a general rule or precept concerning submission one to an other: and thereupon afterwards bringeth in certain degrees and particularities touching the same matter. Moreover, in this generality two things are diligently to be marked: to wit, the precept, and the rule, or though reason of the rule. The precept is this, (Submitting yourselves one to an other.) This precept pertaineth to all men, of all states and degrees whatsoever. For, there is none, but aught of duty to do good unto others, and to serve them in love and charity So kings and princes serve their subjects. For, wheresoever truth possesseth the mind, there is also present a ready will to show all kind of service, and obeisance.  
The rule of submission one to an other, is (The fear of Christ.) This (Fear) is nothing else, but the service of faith and submission. This (Fear) taketh away quite all arrogancy, whereby men, as it were overlooking one an other from aloft, despise each other. This (Fear) bringeth to pass, that we denying ourselves, forsake all things, which Christ cannot abide to be in his. To be short, this (Fear) worketh in us, that we, after Christ's example, serve all men, that by our obedience God might be glorified, and that we might be knit one to an other in all duties of love and charity. This rule of submission therefore, aught to be laid up in store, even in the secretest place of our hearts. For, whosoever doth not follow this rule, in performing Christian duties, he may traitorously usurp and take upon him, the name of Christ, but as for the rule of the spirit of Christ, and the gracious government hereof, he hath malapertly shaken it off.   

Verses. 22. 23. &. 24.  
22 Wives, submit yourselves unto your husbands, as unto the Lord:  
23 For the husband is the wives head, even as Christ is the head of the Church, & the same is the saviour of his body.  
24 Therefore, as the Church is in subjection to Christ, even so let the wives be to their husbands in every thing.  wives be ye subject to your own husbands, as to the Lord, because the husband is the wives head, even as Christ is the head of the Church, & he is the saviour of the body. But as the Church is subject unto Christ, even so let wives be to their own husbands, in all things. 
THE Apostle laid before us a general doctrine of submission one to an other: now he taketh examples from domestical or household estate, and showeth in order the mutual duties of wives and husbands, of children and parents, of servants and Masters: and he handleth in the first place, the duties of wives towards their husbands. He confirmeth his proposition by comparison, and showeth the manner of subjection or submission.  
The proposition standeth upon comparison, in this sort: 
Gen. 3. 16.  (Wives submit yourselves unto your husbands, as unto the Lord.) This law of obedience is laid upon the woman, because she suffered herself to be deceived of the serpent. And although in the first state of man, the wife was made subject to the husband: yet notwithstanding, that subjection differed from the other, which was afterwards laid upon the woman. For the first subjection was, as it were free and not hard a whit: but the second subjection brought with it a heavy yoke, which kept her under, and this was the punishment of her sin. But this yoke is made pleasant, rather than grievous, to godly women, when they look upon the Lords will, for whose sake they own subjection 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 wives head,) saith Saint Paul: that is to say, not only the higher, as the head in the body: but also, as the head giveth power & ableness to the body, whereby the health of the body is maintained: so the husband ought to have a regard to the welfare of his wife. That this was the meaning of S. Paul, by this word (Head,) the comparison following doth declare. (As Christ is the head of the Church, and the same is the saviour of his body.) Now, Christ is the (Head) of the Church, both because he alone is chief governor thereof, and also because that whatso-soever good thing the Church hath, it proceedeth from Christ her (Head:) as we have declared in the second Chapter.  
Now followeth the manner of subjection. (Therefore as the Church is in subjection to Christ, even so let the wives be to their husbands, in every thing.) This (Subjection) therefore aught to be free, voluntary, willing, ready, cheerful, pleasant, dutiful, chaste, honest, godly, and so forth. And although Christ and the husband, are not equal in authority: yet notwithstanding, husbands have rule over their (Wives), after the example of Christ, and represent a certain image of the Lord Christ in his Church.  
The first is, that wives which are disobedient and stubborn against their husbands, are so far from being obedient unto Christ, that they entangle and wind themselves in Satan's nets and snares.  
The second is, that wives may receive great profit by godly obedience and subjection: even as the body, which cleaveth unto the head, borroweth and taketh from thence all his liveliness and ability.  
The third is, that wives must be content with their own husbands, whom they must endeavour, to the uttermost of their might, to please, with all godly duty, and honest service.  
The fourth is, that the subjection of wives, is not only to be allowed, for domestical or household profits sake: but also because it is a service pleasing God, when it issueth and cometh from true faith and love.  
The fift is, that the error of the old heretics is here overthrown, who esteemed and took marriage for a profane and unholy thing, and after a sort unworthy for Christians. But the holy Ghost in this place is of a far contrary mind, who compareth honest marriage, to the coupling of Christ and his Church. Hear let us note well that saying in the Epistle to the Hebrews, 
Heb. 13. 4.  a saying deserving due memory: Honorabile inter omnes, etc., Marriage is honourable among all, and the bed undefiled: but whoremongers and adulterers, God will judge.   

Verse. 25.  25 Husbands, love your wives, even as Christ loved the Church, and gave himself for it. husbands love your wives, even as Christ loved the Church, and gave himself for the same. 
THis is the second example or specialty of the generalty already past, and containeth three things: to wit, the precept, the cause, or the reason, and the manner of love. The precept is, (Husbands, love your wives.) The cause or reason is, (Even as Christ loved the Church.) The manner is expressed by example, (And gave himself for it.) herehence doth appear the greatness of Christ's love. If therefore husbands will rule over their wives, after the example of Christ: let them then learn and know, that they are warned by his example, to declare their love by their deeds, if occasion so require: even as Christ did, whiles he sought and bought the life and salvation of his Church, with his own death.   

Verses. 26. &. 27.  
26 That he might sanctify it, and cleanse it by the washing of water, through the word:  
27 That he might make it unto himself, a glorious Church, not having spot, or wrinkle, or any such thing: but that it should be holy and without blame.  That he might make her holy, cleansing her with the washing of water, in the word, that he might make her unto himself a glorious Church, not having blemish or wrinkle, or any such thing, but that she should be holy and blameless. 
THE Apostle having taken occasion by the example of Christ, loving his Church, and giving himself for it, maketh a fit entrance into the commendation of the grace of Christ towards his Church, according to the order of such benefits, as Christ of his mere grace, bestowed upon his Church. For, first of all, he loved the Church. secondly, for that loves sake he gave himself for her. thirdly, he sanctified his Church: that is to say, he severeth and taketh her apart to himself, and maketh her holy unto God, through the forgiveness of fins, and the spirit of regeneration, or new birth. fourthly, the Apostle addeth the manner how Christ sanctified his Church, saying: (Cleansing it by the washing of water through the word.) fiftly, the end of the sanctification of the Church is set down: to wit, That the Church might be fair & beautiful, without spot or wrinkle, decked and garnished with holiness and unblameablenesse.  
But the fourth and the fift degree, do need a larger exposition. For, they contain diverse and manifold doctrines. When the Apostle therefore saith, (Cleansing it by the washing of water through the word,) he most lively setteth forth the force of the sacrament of Baptism. For, if we shall as it were unfold and lay open these words, we shall see five things in Baptism meet and worthy of marking. The first is, Christ cleansing us. 
1. joh. 3. 8  For, to Christ alone this honour doth agree and belong, Who appeared to this end, that he might destroy the works of the devil, and take away sin. Hereto serveth the saying of S. john: Sanguis jesus, etc. The blood of jesus Christ the son of God, 
Heb. 9 14.  cleanseth us from all sin. 
1. Pet. 1. 18 19  The second is, (The washing of water,) which is the outward sign of grace, 
1. joh. 1. 7.  and the seal of our inward cleansing. 
Revel. 1. 5.  The third is, the truth answering unto the sign, which is to be considered: this is a secret cleansing of our souls, and an inward washing away of our sins. The fourth is, (The word) that the force and virtue of Baptism may be understood by the word of promise. The fift is, the analogy or proportion of the sign to the truth: which analogy or proportion is diligently to be considered in every sacrament. The sign is, The washing of water: the analogy or proportion is, As water cleanseth the body without: so the blood of Christ washeth away the filth of sin from the soul within. This analogy or proportion the Apostle signifieth unto us, under this word (Cleansing.)  
These things throughlie considered, and rightly weighed: it is easy to know, in what account the sacraments of the Church ought to be. For, they are signs, seals, & tokens, whereby God offereth his grace: and giveth evidence, that he will indeed perform that, which the outward things themselves do represent. For, the truth of the thing unseen, is always joined with the sacraments seen: and so is the giving itself, which is throughlie done by the secret working of the holy ghost. Not that the holy Ghost standeth in need of any outward help, but there is consideration had of our weakness.  
Out of these things it is easy to gather, that a sacrament is rightly defined in the new Testament, to be a sign seen and felt, ordained even of Christ himself, to seal the word of grace and promise, which is to be received by faith. And although the wicked are neither washed with Baptism, nor nourished by the Lord's supper: yet notwithstanding, the sacraments keep their force and virtue, in respect of God: because howsoever the unthankful will none of it, God's grace is offered unto them nevertheless.  
Furthermore, the description of the Church, which followeth, doth not belong to outward show and fashion, but to the inward cleanness of the heart. This is rightly to be understood, because of them which deny that there is a Church, where any such are assembled, as bear about with them, any manner of spot, blemish, or stain whatsoever. To the boulstering up of which error of theirs, they wrist this place of Saint Paul: If (say they) the Church have no spot, and no wrinkle: if the Church be holy and without blame: 
Ephes. 5. 26. 27.  then shall not this assembly, where so many mislivers are met together be the Church.  
This error is disproved, by the order of praying, which the Lord left us for a pattern. For we are bidden to pray thus, 
Mat. 6. 12.  Remit nobis debita, etc. Forgive us our trespasses. And in the Psalm it is said, Pro iniquitate, etc. 
Psal. 32. 5. 6.  For the remission of sins, every holy & godly one shall pray unto thee. If therefore all the holy ones, (commonly called Saints,) have need to pray daily for the remission of sins, they shall not then be altogether free from every spot. And Saint john saith, 
1. john. 1. 8. 9  Si dixerimus, etc. If that we say we have no sin, we deceive ourselves, and truth is not in us. If we acknowledge our sins, he is faithful and just, to forgive us our sins, and to cleanse us from all unrighteousness.  
The Apostle doth not therefore mean, that the Church is already cleansed, and void of all blemishes or freckles: but rather, that she groweth up daily, and continually profiteth, directing her course wholly thither, whither she will never be able to come, whiles this world lasteth. For, so long as the Church abideth in this world, she is stained and spotted two ways. For, first of all, there is no member of hers so pure and perfect, but is attainted with divers sins and vices. All the faithful therefore, 
Rom. 7. 16. 17. 18. 19 20. 21. 22. etc.  for the time of their tarrying here, have always some uncleanness, which remaineth in their flesh, as plainly is proved, by the experience of the Saints, or holy ones.  
Furthermore, Hypocrites and fowl offenders, who with their filthiness infect the whole Congregation, are always mingled with the good and godly in the Church: as Saint Paul manifestly teacheth, writing to the Corinthians. For, he adorneth and beautifieth the Corinthians, with the title of the Church: howbeit, there were among them many highminded, many defiled with things offered up unto idols, some that had ill names for committing incest: very many used the Lords holy supper unreverently, not a few which called the rising again of the dead in doubt: as evidently appeareth in the Epistles. The Lord also himself overthroweth this, by the parable of the darnel.  
Whereto then serveth that stately and lofty speech of the Apostle, calling the Church of Christ his spouse, (Not having spot or wrinkle, holy, and without blame?) I answer: the Church is to be considered after two sorts: to wit, in herself, and in Christ. As the Church is considered in herself, she hath many spots doubtless, wherewith she is blemished: which notwithstanding are not imputed and laid to her charge, whiles the spirit hath the upper hand in her. But as she is considered in Christ, she is not only without spot, but also exceeding gorgeously garnished: to wit, with the righteousness of Christ, which she hath obtained by free gift. Saint Augustine maketh a difference between 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, holy, and without blame in very deed.  
This place of the Apostle teacheth, comforteth, and disproveth. It teacheth, to what end we are washed with holy Baptism: namely, that we should endeavour ourselves to be pure and clean. It comforteth them which groan under the burden of their sins, and lament that they are overladen with them. For the time will come, when their full cleansing shall be. To this pertaineth 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, etc. O wretched man that I am: who shall deliver me from the body of this death? I thank God through jesus Christ our Lord.  
It disproveth them, which brag and boast of Baptism, and in the mean time lead an unclean life, flatly withstanding the analogy or proportion of Baptism, which putteth us in mind of continual repentance.  
Here may that be alleged, which Siant Paul alleged against the jews of his time, Circumcisio quidem prodest, 
Rom. 2. 25  etc. Circumcision verily is profitable, if thou do the Law: but if thou be a transgressor of the Law, thy circumcision is made uncircumcision. Even after the same manner we may proceed against them, which are Christians only in name: saying, Baptismus quidem prodest, etc. Baptism verily is profitable, if thou do the law of Baptism, that is to say, if thou keep the covenant of Baptism: but if thou be a transgressor thereof, thy Baptism doth thee no good.   

Verse. 28.  28 So ought men to love their wives, as their own bodies. So ought men to love their wives even as their own bodies. 
THe Apostle yet more manifestly declareth and showeth the manner of loving our wives: having an eye to the first couple that ever were married, even Adam and Eue. When Adam's wife was brought unto him, he said: Hoc nunc os de ossibus meis, & caro de carne mea: This now is bone of my bones, 
Gen. 2. 23.  and flesh of my flesh. And therefore of Adam's rib, the Lord made the woman: that thereby he might represent his Church: and also show, of what mind husbands and wives ought to be, either to other in holy matrimony. For, the husband and the wife are (as it were) one and the self same flesh: that is to say, one and the self same body. Upon this ground Saint Paul buildeth this reason: (No man ever yet hated his own flesh:) but the wife is one flesh, or one body, with her husband: Ergo, husbands ought to love their own wives, as their own flesh and bodies.   

Verses. 28. 29. 30. 31.  
28 He that loveth his wife, loveth himself.  
29 For no man ever yet hated his own flesh, but nourisheth and cherisheth it, even as the Lord doth the Church.  
30 For we are members of his body, of his flesh, and of his bones.  
31 For this cause shall a man leave father and mother, and shall cleave to his wife, & they twain shall be one flesh.  He that loveth his wife, loveth himself. For no man ever yet hath hated his own flesh, but nourished and cherished the same, even as the Lord doth the church, because we are members of his body, of his flesh, and of his bones. For this things sake, shall a man forsake father and mother, and shall stick by his wife, and these two shall be one flesh. 
THe Apostle defendeth and proveth that we must love our wives, and setteth down in the first place, two ariomes, principles, or grounds, which are the propositions of two syllogisms. Afterwards he addeth other two arguments: the first whereof is fetched from the example of Christ, the second from the ordinance of God. These latter arguments are added, to confirm the former. The first syllogism is this, being made upon the first principle: (He that loveth his wife, loveth his own self:) But every husband loveth his own self: Ergo, he ought to love his wife. The second syllogism riseth out of the second principle, in this wise: (No man ever yet hated his own flesh, but nourisheth and cherrisheth it:) but the wife is the flesh of her own husband: Ergo, the husband ought not to hate his wife, but rather to nourish and cherish her. To this he joineth an argument drawn from example: (Because she is flesh of his flesh, & bone of his bones.) This he proveth and defendeth by authority out of Genesis, saying: (For this cause shall a man leave his father and his mother, 
Gen. 2. 24  and shall cleave to his wife, and they shall be two in one flesh. As if he should say. A man were better forsake his father and his mother, though he be bound unto them by the laws of nature: than to leave his wife, with whom he is one flesh, so long as the substance of matrimony remaineth safe and sound. For if adultery creep in between, the guilty party is cut off from that unity or oneness of the flesh, which the Lord requireth in honest matrimony. Now, the husband and the wife are said to be (One flesh,) not in substance, but in affection and love. For, the husband shall love his wife and cherish her, even as his own flesh: the wife in like case shall love her husband as her own flesh. The husband and the wife therefore are one, out of which union or oneness, 
Matth. 19 3. 4. 5. 6. etc.  Christ maketh his answer to the question concerning divorcements.   

Verses. 32.  32 This is a great secret, but I speak concerning Christ, and concerning the Church. This mystery is great, but I talk as touching Christ, and the Church. 
THis is an admonition or advertisement. For, the Apostle could not sufficiently utter in words, what a wonderful lively image of the coupling of Christ and the Church, marriage, is which God ordained in Paradise. And although marriage be an outward thing: yet notwithstanding, the Apostle avoucheth, that it was a certain figure of Christ the Bridegroom, and of the Church the Bride. For, as the woman was taken out of the side of the man, as he lay a sleep: even so the Church groweth up by the power and virtue of Christ's death. And as she forsaking father and mother, cleaveth unto her own husband, and holdeth herself content with him alone, like an honest wife: even so the Church forsaking idolatrous fornication, shall cleave unto her only Bridegroom Christ jesus, and shall rather leave her most sweet and tender parents, than depart from Christ her husband.  
Furthermore, as Eve was created and made out of Adam's side: that is to say, out of the midst of his body: even so the Church springeth out of the flesh and bones of Christ, which indeed hath a secret signification, and is mystically meant. For, there is a certain 
* The latin copy hath Anagogia, which cannot stand with the sense of this place, as the learned do know.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, or proportion, of the thing seen, to that which is spiritual, and not seen: whereupon S. Paul calleth it, (A mystery or secret:) that is to say, a sacrament. For marriage leadeth us after a sort, by the thing seen, to a thinking upon the inward coupling together of Christ & the Church, which marriage first represented. And this is Saint Paul's meaning, when he saith: (But I speak concerning Christ, and concerning the Church:) as if he should say, The marriage of the man and the woman, was ordained of God in Paradise, not only for the helping one of another, & for the begetting of children: but also, that the same should be a certain sign of the coupling together of Christ and the Church: so that under things seen, a spiritual matter is represented as it were by lively image. Wherefore the definition of (Mysterium, a Mystery or secret,) in great use among the Greeks, may fitly be applied hereunto. For the Greek divines do make this definition of (Mysterium, a Mystery) That it is a visible action or deed doing, having joined unto it a certain spiritual contemplation or meaning. And although this definition doth generally agree to the Sacraments of the Church of Christ: yet notwithstanding, the reason is far otherwise of Sacraments, so called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, for their excellency. For, they were only ordained and appointed of Christ, to be certain ceremonies & tokens of the invisible grace, which the Gospel offereth: of which sort there are only two in the new testament: namely, Baptism, and the Lords supper.  
Moreover, as the Papists have wickedly wrested this place, to prove, that matrimony is to be reckoned in the number of the sacraments of the new Testament: so they truu to a weak foundation, which think that the Papists are sufficiently disproved hereby: because (forsooth) the Greeks writ it a mystery, & not a sacrament: when indeed these two words do as much differ in general signification, as (〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉) and (Candidum,) both which words do signify (White.) For, that which the Greek Divines have called (〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉) the Latins call (Sacramentum:) which is all one. Wherefore, as our ancestors thought, that matrimony was rightly called of Paul, a mystery, or sacrament: so it is not to be doubted, but they harp upon a wrong string, which reckon matrimony for a sacrament of the new Testament. Because it is neither a proper ceremony of the new Testament, neither doth it assure sufficiently of itself, the promise of the grace of the Gospel, neither is it a token or badge belonging to the Church alone: but it is a state and degree of life common to all mankind.   

Verse. 33.  33 Therefore, every one of you, do ye so: let every one love his wife, even as himself: and let the wife see that she fear her husband. Let every one of you therefore love his wife as his own self, and let the wife fear her husband. 
Lest any should think, that holy matrimony is but a bare badge or sign only: and that therefore, the words which have been already spoken, concerning the comparison of Christ with the Church, to be referred to the marriage of our first parents alone: the Apostle outreaching them that thus might suppose, apply the example unto all generally: and shutteth up in a short sum, such things as he handled, touching the duties of married couples, one to another. And as he draweth the duties of the husband towards the wife, unto one head or spring of love: so he affirmeth, that the duty of the wife is, to fear and reverence her husband, as her head.  
Under this word (Fear,) all duties of the wife, to the husband are contained. The husband, which loveth his wife unfeignedly, embraceth, tendereth, and maketh as much of her, even from his heart root, as he doth of his own rib: that is to say, as S. Paul speaketh here, as his own self: that is, as his own flesh. For the Apostle painteth out before us this manner of love: therefore he thinketh well of it, he speaketh honestly of it, his advise and endeavour is not lacking to further it: finally, he bestoweth all duties of courtesy, humanity, and gentleness upon it: yea, as he would do to himself, so doth he unto it, according to the law of God, and the ordinance of nature.  
The duty which shall answer on the other side unto this love, is contained in this word (Fear,) whereby the reverend service and dutifulness is understood, with the which the wife being the inferior or lower, serveth her husband being the superior or higher, & showeth unto him all duties of subjection belonging unto him. She murmureth not against her husband, she swelleth not at him, she sets not shoulder against him, she seeks not to be head and ruler over the whole house: but performeth all manner of duties and services to her husband, with a godly love, honest affection, and Christian tenderness.  
This subjection, when it proceedeth from faith and the fear of God, it is the trimmest ornament, and the fairest furniture that an honest woman can have. This place therefore teacheth us, that 
* That is, the regiment of the people, when all rule lieth in their hands, not allowing any governor, but themselves.  democracy, or seeking to be all alike in rule, is in a manner against nature. For the rule of the husband over the wife, in the house, doth show the form and order of Aristocracy, or the very best and uprightest kind of government that is. For, it cannot be, that there should be continuance of peace, and maintenance of concord, wheresoever this 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that is to say, equal sway, and rule all alike is received, which bringeth to pass, that every man is for himself, all to command, and none to obey.     

¶ THE sixth CHAPTER.  

THE SUM OF THE sixth Chapter.  
CHildren and parents, servants and masters, must discharge such duties one to an other, as belong to their calling. All must arm themselves with the furniture and weapons of the spirit, to withstand the kingdom of Satan. Pray ye for all men, and for me, whose state that you may know, I send Tychicus unto you.   

THE ORDER AND PARTS OF the sixth Chapter.  
AS he treated of the duties of married folks, one to an other, in the end of the fift Chapter: so he setteth down the duties of children and parents, of servants and masters, in the beginning of this sixth Chapter. Afterwards, the Apostle cometh back to a general exhortation, advising the Ephesians to furnish themselves with spiritual armour, against spiritual enemies, of whom he maketh a short description, and layeth out the spiritual armour, piece by piece, as it is to be put on. Moreover, the Apostle desireth them to pray for him, and certifieth them, that he sent Tychicus unto them, to comfort them. lastly, he shutteth up his Epistle, after his wonted manner, with blessing & well-wishing unto them.   

¶ THE EXPOSITION OF THE sixth Chapter, with the observations of the doctrines therein contained.  

Verse. 1.  1 Children, obey your parents in the Lord. Children obey your parents in the Lord. 
THis is the third specialty: to wit, obedience of children towards their parents, wherein we meet with two things to be marked. The first is, that under this word (Obedience,) the holy scripture compriseth honour, whereof obedience is a most assured token: by the figure Synecdoche, commonly in use. This honour hangeth upon two points: namely, in affection, and in effect. The honour which standeth upon affection, is true godliness towards our parents, true love, and fervent goodwill likewise, wherewith we make much of them, and dutifully behave ourselves towards them, because they are our parents.  
The effect of honour due to our parents is, to be fully persuaded in mind and conscience, that their estate is in deed a divine order and degree appointed by God: & for that cause to be had in estimation and account. Let children therefore, even willingly, stand in awe of their parents, submit themselves unto them, obey them in all things that are honest and lawful, let them show themselves thankful, gentle, doing them good in word and in deed, covering the faults of their elders with meekness, or at least wise making the best of that which is amiss.  
The second thing, which I said was to be marked in this place, is: that this obedience ought to be performed, (In Domino, In the Lord:) which putteth children in mind of two very great things. The first is, To obey for the Lords sake, or for his commandments sake, and that faithfully, or in faith. Hereto serveth that saying of jesus the son of sirach, Qui timet, etc. He that feareth God, honoureth his parents. The second is, To know that a measure of obedience is appointed them: lest they should obey their parents in things which withstand the Lords will. For, if parents shall take in hand any such thing, let children learn and know, that the law of their parents after the flesh, laid upon them in that sort, is quite displaced by the commandment of a higher governor, even their heavenly Father.  
If parents therefore enjoin and charge their children to do any thing, either against religion, or against honesty, or to the hurt of their common country: the children own no obedience at all unto their parents in this case: yea rather, let them set themselves flatly face to face & fist to fist against them, provided always, that they pass not beyond the bounds of godliness. To this belongeth that notable saying of Ausonius: Parentibus, etc. Then doth a child obey his father & his mother, when he or she doth that of their own will & accord, which they are rightly & well commanded to do. With this also agreeth that saying of our Lord, 
Mat. 10. 37.  Si quis vult, etc. If any will come to me, & hateth not his father & his mother, he cannot be my disciple. 
Luk. 14. 26  Our parents therefore are to be loved, but yet our Creator is to be preferred. Hereupon S. Ambrose saith: Si officium, etc. If duty is not to be denied, but to be discharged towards our parents: how much more than to the maker, causer, & procurer of our parents: namely, God, whom thou art bound to praise & thank for thy parents? And the same S. Ambrose saith: Vt pas●endos, etc. As the Scripture commandeth us to feed and cherish our parents: so it biddeth us give them over and forsake them, if they shall be hinderers of a desire and disposition to holiness and devotion.  
The hate therefore which Christ teacheth us to bear towards our parents, is but a dissembled hate, or a hate in show: whereby we seeming deaf and hard of hearing, regard not, but lightly pass by the sweet sugared songs of Sirens: that is to say, of our parents, doing what they can, with the balmed baits of this world to undo us, and to drown us in the waves of wickedness: but we ought not to give them the hearing, much less the doing. This hate therefore is the hate of dissimulation, not of persecution: of avoiding, not of annoieng: of eschewing, not of undoing: of godliness, not of cruelness. For, then ought we, as it were to hate them, to pass by them, to keep us from them, when we cannot serve God and them both at once. But surely, if both could conveniently be done, then doubtless God first of all must have his honour, & secondly our parents their duty and service.   

Verses. 1. 2. &. 3.  
1 For this is right.  
2 Honour thy father and mother, (which is the first commandment with promise:)  
3 That it may be well with thee, and that thou mayst live long on earth.  For this is right. Honour thy father and thy mother (which is the first commandment in promise:) that it may go well with thee, and that thou mayst live long upon earth. 
THis is a reason of the exhortation set down before: and it standeth upon three points: namely, upon that which is honest, upon the cause commanding, and upon that which is profitable. It is honest and right to give thanks for good turns: to our parents specially, which begot and brought us up. The cause commanding, is the law of God, which chargeth children to honour their parents. It is profitable so to do. Why? Because of the happy success, good luck, and long life, which followeth thereupon.  
But here certain questions are to be canvased and sifted out, the first whereof is this: Doth it not oftentimes fall out, that godly and virtuous children die before their time, and too too soon? How then shall this promise of long life upon earth be sure, steady, and undoubted, to trust unto? Do not ungodly and ungracious children live a long time, and see many days? I answer.  
This must first of all be considered, that what earthly benefit, or temporal gift so ever, our most loving and heavenly Father doth promise us, the same is to be received upon this condition: to wit, so far forth as it turneth us to good, and serveth for the salvation of our soul. Wherefore it cometh to pass, and that not seldom, that how much more God loveth his child, so much the sooner he taketh him out of this life: according to that saying, Ablatus est justus, etc. The just and righteous man is taken away before his time, lest wickedness should change his disposition, and maliciousness mar his manners.  
Now, because it happeneth sometimes, that wicked and ungracious children live long: the cause thereof is the long suffering and gentleness of God, calling them to repentance, which if they set at nought, they lay up for themselves, treasure against the day of wrath, that they may even then be tormented with everlasting pains for their stiff-necked stubbornness.  
Why doth the Apostle call this commandment, (The first with promise,) being in deed the fourth in place and order: seeing also the first commandment hath a promise joined with it, even the promise of God's favour and mercy? I answer: We must mark, that in the law of God, promise is of two sorts: the one general, the other special or particular. That is a general promise, which the first commandment hath hanging upon it, which is in deed a promise of a universal or whole obedience to the law of God: that is to say, it doth not properly belong to the first commandment, but unto all the commandments, or to the universal and whole obedience of the law. The special or particular promise is that, which particularly and severally by itself is tied to some one commandment: as, long life is promised in the fourth commandment, to be the reward of obedience towards our parents,  
Furthermore, the demand touching the necessity of the end of every one's life, appointed by destiny, is answered out of this place. For these words of the Apostle do manifestly disprove & overthrow them, which say, that the term of life cannot be shortened by sin & offence: nor yet prolonged by duty & obedience. Which if it should be true, the holy Ghost would not in any wise promise happy success, and long life unto them, which honour their parents: and it were flat against all reason, if this obedience should do 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 stoics, which doth not only hurt and ravish manners, but also quite putteth out and destroyeth all exercises of godliness, most sure and steadfast testimonies must be provided, and learned: of which testimonies there are three kinds specially, which overthrow this necessity of the term or end of our life, which destiny hath made certain, undoubted, and unmovable, as say the stoics. the Testimonies are these, promises of obedience, threatenings for stubbornness, and examples of both.  
Testimonies of promises, because they are many, these few shall serve the turn. It is thus said in Exodus & Deuteronomie, Honora patrem tuum, & matrem tuam, 
Exod. 20. 12.  etc. Honour thy father, and thy mother, that thy days may be prolonged upon the land, 
Deut. 5. 16  which the Lord giveth thee. 
Prou. 9 11  Again, in the Proverbs: Per me multiplicabuntur, etc. 
Prou. 10. 2. 27.  Thy days shall be multiplied by me, and the years of thy life shall be augmented. Again, justicia liberabit, etc. Righteousness delivereth from death. And again, Timor Domini, etc. The fear of the Lord increaseth the days.  
Of these promises there are many examples. 
Deut. 9 13 14.  When God threatened that he would destroy the stiff-necked people, Moses entreateth for them, and according to promise, the penitent were spared. The destruction & overthrow of the Ninivites was pronounced even by Gods own mouth, 
jonas. 3. 2. 4. 10.  to fall upon them the fourtith day after jonas began to preach: but yet according to promise, the penitent were spared. 
2. Sam. 14. 17. 18. 21. 25.  David maketh his prayer unto God, and reared up an altar, that the pestilence might cease: and he obtained his ask. 
●saie. 38. 3. 5.  As for Ezechias, what should I speak of him? His repentance got him fifteen years longer life.  
There are very many testimonies of threatenings for stubborness, stiffneckedness, and disobedience, such as these: 
Pro. 20. 20  Qui maledicit, etc. He that curseth his father or his mother, his light shall be put out in obscure places, or in the midst of darkness. 
Pro. 10. 27  Again, Anni impiorum, etc. The years of the wicked shallbe diminished. 
Psa. 54. 23  Again in the Psalm, Viri sanguinum, etc. The bloody and deceitful men, shall not live half their days. In the 20. Chapter of Leviticus, 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 fowl offences which they committed.  
Of these testimonies, there are many examples. Her the son of juda, 
Gen. 38. 7. 9 10.  because he was wicked in the sight of the Lord, it is said that the Lord slew him. Again, Onan spilling his seed upon the ground, lest he should raise up issue unto his brother, was also slain of the lord 
josua. 7. 1 25. 26.  Achan, for the spoil of the excommunicate thing, was commanded even by Gods own mouth, to be stoned to death. These promises, and threatenings, with their examples, do plainly enough disprove and overthrow the opinion of the stoics, touching the end and ternie of life, guided by destiny.  
With these reasons accordeth the saying of job: 
job. 7. 1.  which they wrist to the stablishing of their opinion. 
job. 14. 5  For job speaketh under condition, whereupon it is manifest, nothing can be proved. And although one or other stand in it stoutly, that by the words of job there is a certain end of life limited, set and appointed: let him or them know, that the saying of job, concerning the end of life limited, set, & appointed, is not to be referred unto causes of destiny, but to the obedience and disobedience of God's commandment.  
Hereunto also serveth the demand touching the vanity of nativity-asters, and Fortune-tellers: that is to say, of them, which by birthstarres: that is, by stars which arise at every one's coming into the world, tell folks fortunes, their good luck, and their ill luck. And although it is to be granted, that all earthly things, and 
* All things under the moon are so called  inferior bodies, have a kind of affinity or kindred (as it were) with the course of the stars, and so come by their disposition and quality: yet notwithstanding, the knowledge and certainty of every man's disposition and manners, their health and sickness, what shall chance unto them, and what they shall do or suffer in their life: besides all that, when, where, and after what sort they shall die: cannot be concluded thereupon.  
These are in a manner, the things which our Chaldeans, Egyptians, or Astrologers profess themselves skilful & cunning to tell, before they come to pass. For, as we deny not unto that most noble Art, which they name natural Astrology, the knowledge of Nature's order, and the movings of heavenly bodies: even so we utterly mislike their superstition, who professing indiciall Astrology, (for with this great and glorious title they deck and garnish their superstition,) do measure and guess every man's fortune by the hour of his birth. For, to speak of every man's manners, and of their health or sickness, strength or weakness, dispositions and complexions, I say and avouch it, that there can no certainty be concluded by the stars.  
And although there be some consent & accord of the stars with these inferior bodies, whereby the properties & estates, which peculiarly belong to bodies, are framed: and sometimes also pertain to affections in men, which for the most part consist in complexions: yet notwithstanding, the nativity-asters, and Fortune-tellers, do far overshoot the mark, when they give judgement according to the time of birth. For, whiles they confess, that recourse must be made from the time of bearing, to the time of begetting: what do they else, but bewray their own vanity? For, it is not possible, that nativity-asters and Fortune-tellers should hear and know for certainty, the very time of conception or begetting.  
For, seeing that the time of birth, is not only oftentimes sooner than it should be: but also (and that not seldom) put off and delayed the longer, through the weakness of the woman with child, or which lies in labour: how is it possible (I beseech you) to know the very instant of one's begetting? Specially, if but in the missing of a very few minutes of an hour, there is wont to be a very great inclination and moving of the heavens and the stars? He therefore that will certainly, & undoubtedly tell before hand, by the time of birth, what shall happen hereafter, he had need, taking his Astrolabe, and holding it in his hand, to stand by, even at the time of begetting, when the very deed is a doing. For, it is no sure trusting of Clocks or dials in so weighty a matter.  
Furthermore, seeing many are borne at one and the self same instant of time, and yet nothing like in nature and manners, what man being well in his wits, will believe, that the manners of men depend upon the stars? Besides that, the force of the seed, which breedeth the child, is much greater than the force of the stars, as touching the framing of manners. For we see many express the nature and manners of their parents, of whose seed they were begotten. As for the spiritual begetting, whereby the manners of the saints are framed, it hath no place here. For, that begetting dependeth not upon the stars, but upon the will of God.  
Now, touching bodily health, although I judge that in some part, the stars have to deal therein: yet notwithstanding, I flatly deny, that it can be certainly told of nativity-asters, and Fortune-tellers: because of the uncertainty of begetting. Upon the self same foundation are their flim flam tales builded, which profess that they can tell (as right as a rams horn,) what shall chance to every man in his life: and this (forsooth) they will show you by the star, under which they were borne. For as the time of begetting is uncertain, as hath been already declared: so the causes of chances in a man's life, proceed from some other means & place. The saying of the Lord remaineth fast and sure, Honora parents, 
Exo. 20. 12  ut benè tibi sit, Honour thy parents, that it may go well with thee. 
Deu. 5. 16.  This oracle is as certain, as what is most certain, which no decree of nativity-asters and Fortune-tellers: nor any birthstarre is able to change or take away.  
Touching their tittle-tattle of the kind and time of death, it is a tale as vain as the rest. For this is to be abidden by, that in one skirmish, and in one hour threescore thousand men were slain, all which (out of doubt) had divers and sundry birthstars. It is as true also, that at one instant of time, children have been borne, who notwithstanding died at several times.  
Out of these I conclude, that their superstition is most vain, which will have men's chances and fortunes, subject to their judicial Astrology. Let them gainsay what they can, these reasons may suffice to spy their jugglings, and to avoid their wiles. The birthstarre of a man, it dependeth either upon the time of his conception or begetting, or else upon the time of his nativity or birth: but both are uncertain unto such, which holding in their hand an Astrolabe, stand not by them that are a begetting, and them that are in childbearing. Again, if the issue of things commonly called (Luck) depend upon the stars, then shall the destiny of all such as have one and the self same birthstarre, be alike: but every one that is well in his wits, will say that this is stark false.  
If good luck depend upon the stars, then shall obedience to Godward, depend upon them too. For this is the proper cause of that. Furthermore, if the kind of death, and all manner of misfortunes depend upon the stars, then shall sins depend upon them too: which is horrible to be spoken. Seeing the case standeth so, I wish the wiser sort to be warned, that as it is meet to set store by true and natural Astrology, which is very profitable in our life, and a notable and excellent gift of God: so to take heed and avoid these deceivers, these jacke jugglers, and common cozeners, which profess that they can certainly tell, by birthstarres, what good luck, and what ill luck, shall light upon a man, or a woman in this life: specially, seeing that superstition is marvelous hurtful to good manners, flat against honest and good laws, and as it were a disgracing of God: who witnesseth, his own self, that as a prosperous estate, and happy success of all things, are the rewards of obedience: so misfortunes, and all kind of discommodities and mischiefs are the punishments of sin.  
As for that which some bring in, going about to make the best of these men's madness: to wit, that the stars have not a sure, a steadfast, & an undoubted working: Again, that stars do gently incline or draw to, and not roughly compel: I say so too, so that this inclination or bending be referred only to bodies, and complexions of bodies, by their leave: and not unto the minds & wills of men, which have in them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that is, election or choice: which is an ability, not bound, but at liberty, whereby the will having great choice of things, taketh this and that, according as it is lead: as, to follow virtue, and avoid vice.  
But this is little agreeable to the goodly and gay promises of our Chaldeans, Egyptians, or Astrologians, who will have their Art and cunning so firm, fast, and unmovable, as they dare boast, that nothing can be done, but according to the rule and appointment thereof. For, an inclination is not a necessary cause of any thing, specially in men, who may be governed by the judgement of the mind, even contrary to inclination, if it be evil. And, to hold my peace a while, there is nothing more foolish and unfit, than certainly to conceive the effect and full accomplishment of a thing, upon a piece 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 foreshow the Eclipses, and change of weather: this cometh to pass, because they depend upon certain causes, which causes, according to the ordinance of God, do vever alter or vary. And these: to wit, change of weather dependeth upon the inclination of stars, which inclination never deceiveth for the most part in things that lack life. Wherefore as Eclipses stand upon demonstration: so change of weather standeth upon conjecture. It is far otherwise in the reasonable abilities of the mind, specially in the wills of men, which are indifferenlie inclined unto contraries, as hath been already showed.   

Verse. 4.  4 And ye, fathers, provoke not your children to wrath, but bring them up in instruction, and information of the Lord. And ye, fathres, provoke not your children to anger, but bring them up in learning, & the rebuking (or fear) of the Lord. 
THis is the fourth specialty, answerable to the former. For, as that required of children their obedience: so this asketh a duty of parents, like in proportion and measure towards their children. And in the first place, the Apostle setteth down, of what things fathers ought to take heed: secondly, what they ought to do with their children. He giveth them warning, to beware in any wise of too straight and sharp handling, seasoned with no love or gentleness. For hard handling, wherein appeareth no fatherly love or affection, hath many inconveniences joined with it. For, first of all, it maketh their children dizzards, dolts, blocke-heads, heavie-hearted, and dull of spirit. secondly, it breedeth hatred by little and little in their tender minds, against their parents. thirdly, this hatred, which they have continued, maketh place for stubborness and rebellion: so that, when thou wouldst win them by gentleness & fair means, the mischief being so far grown, thy labour is but lost. But where parents execute their rule and power well over their children: there doth authority hold them in fear, & willingness to obey▪ and kindness keepeth them in love and readiness to please. As therefore too much making, and as we say, cockering of our children, is the next way to make them sluggards, & wantoness: so a wise bringing of them up, & a right and orderly using of them, maketh them quick spirited, honest, & thrifty. Now, the apostle addeth, what parents ought to do with their children, and that briefly, when he saith: (But bring them up in instruction, & information of the Lord.) Saint Paul in this place requireth three things of godly parents. First, (Bringing of them up,) which thing parents are bound to do to their children, by the law of nature. secondly, (Discipline or instruction,) whereby as their children may be enured to the knowledge of godly & honest things, even so they may be made mild gentle, & courteous: in so much that their wise conversation and honest behaving of themselves, shall turn in the end to the comfort and honour of their parents, and to the profit and commodity of the Commonwealth.  
For, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in Greek, Instruction in Latin, is a certain ability of the mind, whereby a man is made friendly to himself, and loving to others: which thing doubtless cannot come to pass, without honest bringing up, and well instructing of them in the knowledge of things profitable and necessary. Hereupon it is, that this 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or Instruction, doth signify sometimes, by the figure Metonymia, the very instructing itself.  
Again, because the stint of instruction is humanity, therefore doth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or instruction, signify other while, by the figure Prolepsis, humanity itself also: that is to say, a meekness, & courtesy in manners, and a tractableness in a man's whole life. thirdly, (Information of the Lord.) The old Interpreter hath set down 
* Or Chastisement: The Latin copy hath Correptio, which I cannot more aptly English.  Rebuking in steed of Information, which is not well done. For the Greek word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, betokeneth in general, such an information, whereby that is put into ones mind, which is needful to be done.  
The genitive case, Domini, (of the Lord,) is in place of an adjective. For the Apostles meaning is, that such things should be put into tender and young minds, by daily admonishments, as tend to true godliness, and to the fear of the Lord: besides this also, that they may be drawn to the learning of such arts and sciences, as they seem to be most fit for by nature.  
Nazianzenus writing to Eudoxus the Rhetorician, saith, it was an ancient law in Athens: yea, a very good law, which gave commandment, that so soon as children came to years of discretion, they should be put out to learn arts & sciences: which thing was done in this manner. There were brought & laid in open place, instruments or tools belonging to every art & occupation: now sir, the youth of that country being brought thither, chose every one for himself, such tools as served that trade of life, wherein they most delighted: hereupon commandment was given by the magistrate, that they should learn that science and occupation, which they had taken themselves unto, nature having given plain proof thereof before. To this pertaineth that saying of the Poet: Tuï nihil, etc.  
That thing thou shalt not say, or do,  
Which Nature noddeth not unto.  
It is the parents charge therefore, diligently to mark and consider, for what trades of life their children seem most fit. Let parents also themselves learn first of all héerhence, that God requireth earnestly at their hands, to instruct their children, even with their own voice and information, in true religion. And let none thus think with himself, that to endue tender & young minds with doctrines or lessons of godliness, belongeth to Churchmen, and Schoolmasters only: but also, that it is the duty of parents much more to do this: who ought to sow the seeds of godliness in their children's tender minds, together with their milk.  
Let children also learn, that it is their part, not only to obey their parents, training them up in godliness: but also to frame their manners & behaviours diligently to the rule of godliness. They therefore that think but so so of the studies & endeavours of godliness themselves, or cause others by their means, to neglect & pass little for instructing their children, even in their young years, with all diligence in Christian religion, let them see to it, what answer they will make unto our Lord jesus Christ, who (by the holy mouth of Saint Paul) commendeth even to children the study and learning of the holy Scriptures.   

Verses. 5. 6. &. 7.  
5 Servants, be obedient unto them that are your masters: according to the flesh, with fear & trembling, in singleness of your hearts, as unto Christ,  
6 Not with service to the eye, as men pleasers: but as the servants of Christ, doing the will of God from the heart,  
7 With good will serving the Lord, and not men.  Servants obey your masters, according to the flesh, with fear and trembling, in simplicity of your heart, as unto Christ, not serving to the eye as pleasing men, but as the servants of Christ, doing the will of God from the heart, with good will, serving the Lord, and not men. 
AS the Apostle commended before, unto children, and fathers of families, duties answerable to their callings: so here he appointeth servants their duties towards their masters, according to the flesh. And although such kind of service, as was used in Saint Paul's time among many, is seldom seen among us: yet notwithstanding, this precept of Saint Paul, belongeth to our men and maiden servants. But the circumstances of this precept, are diligently to be considered.  
For, first of all, he requireth at servants hands, (Obedience with fear:) that is to say, an obedience joined with a careful reverence. secondly, his will is, that this obedience should proceed from (Singleness of heart:) which keepeth frowardness and hidden hatred out of possession. For, S. Paul's meaning is, that the heart should not disagree from outward obedience. thirdly, he setteth down the cause, and the manner, when he saith, (As unto Christ.) For, the Apostle in these words giveth us this lesson, that servants should have an eye, in every thing, which they are about, to the will and commandment of God. As therefore servants own obedience to their masters, for God's commandment sake: so they shall take heed, that they do nothing, for their bodily masters pleasure, against the commandment of God. fourthly, because servants are wont, for the most part, to serve to the eye, and not to the mind: therefore doth Saint Paul charge Christian servants to do their duties with diligence in the presence of the Lord, Absque 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that is to say, without (eye-service,) and flattering fashion: thinking hereupon, that the Lord requireth at their hands, a service from the heart, with a good mind, and a good will.  
Furthermore, this place of the Apostle, doth most plainly disprove the error of the Anabaptists & Libertines, who will have (forsooth) among Christians a certain barbarous & brutish 
* Which signifieth rebellion, liberty, an abolishing or utter displacing of rule & government, etc.  Anarchy, that none may obey other, but be all alike, cheek by choule checkmate. For, they define Christian liberty amiss, in saying: that it is a kind of manumission or setting free from all manner of service or bondage, as well temporal as ecclesiastical: not knowing this, that Christian liberty consisteth in the spirit, and not in the flesh.  
Again, this place both teacheth, and also comforteth godly servants. It teacheth them verily, that the state of life, wherein they live, pleaseth God, if they behave themselves according to the rule set down before them by Saint Paul. It comforteth them also, which are kept under with a service somewhat hard and straight, whiles they, learning this lesson of Saint Paul, persuade themselves, that they are not only subject to the will of God: but also take this for a sure ground, that God counteth that done to himself, which is done with singleness to their masters after the flesh. Let no servant therefore, neither he nor she, shake off their yoke of service, unless it may lawfully be brought to pass.   

Verse. 8.  8 And know ye, that whatsoever good thing any man doth, that same shall he receive of the Lord, whether he be bond, or free. Knowing, that every one, what good thing soever he doth, shall receive of the Lord whether he be bond, or free. 
SAint Paul addeth a confirmation or proof, taken from a well known speech uttered in Scripture. For God beateth much upon this promise every where in the Scriptures, 
Ruth. 2. 12  that he will remember our labour, 
1. Sam. 26. 23.  and the work of our hands, promising a large reward to all them that obey his voice. 
2. Chro. 15. 7.  Servants therefore ought to have an eye to this promise in their labours and handy works, 
Psal 18. 20  making this full account, 
Prou. 13. 21  that God is true & just in his promises, 
Esaie. 1. 19  and that the reward promised for their obedience, 
Esaie. 40. 10.  is to be looked for from God.  
But, because the Papists abuse shamefully, these and such like saying, 
Esaie. 62. 11.  concerning the rewards of good works, to the overthrowing of God's truth touching free justification: 
Esaie. 65 6 7. 8. 9  therefore I will briefly declare, how these and such like saying are to be understood, 
jere. 31. 14  according to the analogy, 
Tob. 4. 19  proportion, 
Eccle. 11. 17.  and rule of faith.  
First of all we must know, that these and such like general promises, 
Mat. 7. 11.  are to be applied unto all men, but not after one and the self same manner. 
Psal. 62. 12  For, there are two sorts of men, according to whose diversity, the application of the promise must be made. For, some are godly, that is to say, borne a new, and the children of God. Othersome are ungodly, not borne a new, and the children of wrath.  
If thou wilt apply the saying touching promises of rewards, to the latter sort of men, thou provest nothing else thereby, but that they remain the children of wrath, under wrath. For, they are able to do nothing that can please God, although their works hear an outward show of special holiness. For, this Oracle of the holy Ghost abideth always sure and steadfast, Impossibile est placere Deo, sine fide: It is unpossible to please God, without faith. 
Heb. 11. 6.  So long therefore as men are void of faith, they are like rotten trees, which can bear no fruit. So that it may be concluded hereupon, even by most manifest and sound proof, that when God giveth the wicked, the reward due to their works, hell and damnation shall be their recompense.  
But if thou wilt apply the promises of reward to the former sort of men: to wit, the children of God, then must thou think upon these points in thy mind, orderly. First of all, thou shalt build upon this, that the godly are delivered from the rigour of the law, through Christ, as S. Paul saith: 
Gal. 3. 13.  Christus redemit nos, etc. Christ hath redeemed us from the curse of the law, 
Gal. 4. 4. 5  being made a curse for us. 
Tit. 2. 14.  The condemning sentence therefore of the law, cannot hurt the children of God: that is to say, the believers. secondly thou shalt consider, that the believer may please God, by faith, and may be an heir of everlasting life. thirdly, thou shalt persuade thyself, that God doth not only require new obedience at the hands of the believer: but also promiseth a reward: howbeit, not of duty, for the worthiness of the work: but of his mere grace, for his fatherly promise sake. fourthly, thou shalt make this reckoning, that works done by faith, are witnesses of faith: and the effects of faith, most assured signs of their proper cause. Hereupon God is said to pay every man his reward, according to his works: because works are true evidences of faith, and the fear of the Lord.  
This solution or answer may trimly be made plainer, by a comparison between the heavenly Father, and an earthly Father. For, as an earthly Father doth promise unto his children, sometime a large inheritance, sometime a rich reward, etc. as the wages or reward for their work, if they show themselves dutiful and obedient, although they were not heirs before by nature: even so God the heavenly Father, promiseth to his children, whom he loveth in Christ, everlasting life, as the reward for their obedience showed by faith. The promises of reward, being thus applied, stir up in the godly an endeavour to obey: besides that, they make nothing at all for proof of the Papists wicked doctrine.   

Verse. 9  9 And ye masters, do the same things unto them, putting away threatenings: & know that even your master is in heaven, neither is there respect of person with him. And ye masters do ye the same things towards them, letting go threatenings, knowing that even your master also is in heaven, and there is not any respect of person with him. 
THis is the last exhortation touching the several duties of one to an other, in their calling: and it answereth that which went next before. The Apostle requireth two things of masters. The first is, (To do the same things unto them:) to wit, unto their servants, that they keeping the right rule of proportion, may show to their servants good will again for their service. For, the Apostle doth not require in masters, such and the like labours, such and the like diligence, such and the like submission, as he requireth in servants: but a duty answerable to their place and person.  
Let the servant therefore labour faithfully, and let the master again on the other side, make much of his servant, give him his wages for his work, & see that he lack nothing that is necessary: all this must be done, (In Domino, In the Lord.) For this is the meaning of the Apostle, when he saith, (〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, The same things,) to the intent, that a just proportion of duty might be kept, between the master, and the servant. The second thing, which the Apostle requireth of masters, is: (To put away threatening.) By which word of (Threatening,) he meaneth all manner of hard handling towards their servants.  
To this exhortation he addeth a reason drawn from like matters, and saith: (And know, that even your master also is in heaven.) As if he should say, There is no cause why ye should overcrowe your servants, & think yourselves jolly fellows, in respect of them, for your mastership sake: no, no. For, even ye yourselves have a master also in heaven, who can be with you to bring, notwithstanding your mastership, or the poverty of your servants, which are not things that he is lead by. For, there is no respect of person with him, as there is with wicked and unjust judges: but according to the truth & uprightness of the cause, so he frameth his judgement. For the Lord (saith S. Ambrose) is a righteous judge, looking upon the cause, and not eieng the person. The word (Person) in this place, doth not signify the substance, but the quality: that is to say, whatsoever is regarded in judgement, besides the truth of the cause.  
These words therefore (Of respect of persons,) ought not to be wrested to a contrary meaning. For, there is in them a comparison between God and men Men (for the most part) give judgement after the things which they see with their eyes, and which outwardly appear: they are moved with lineage or birth, with riches, with kindred, and with friendship: again, sometimes with hatred, with love, and other affections: whereby it cometh to pass, that they overslipping the truth and equity of the cause, give wrong judgement.  
As for God, whose judgement is right, and according to truth, he changeth not his righteous judgement for the masters sake, not yet for the servants sake: but he judgeth according to the truth of the cause, not having any regard to this or that person. For he followeth without stint, & incessantly, this unremovable rule of justice. For, he receiveth the repentant into favour: as for the unrepentant and stubborn, he cannot away with them, they are outlaws.  
herehence all godly masters have to learn to humble themselves before God, who is their master, as well as their servants master: and let them be mindful, by his example, not to set their servants at nought, because of their outward person: that is to say, their vile & base estate: but rather to make more account of them. And why? For, although the condition of servants differ from that of masters here on earth: yet notwithstanding, they have all one master in heaven, whom both of them ought to serve and obey, as fellowe-seruaunts.   

Verses. 10. &. 11.  
10 Finally, my brethren, be strong in the Lord, and in the power of his might.  
11 Put on the whole armour of God, that ye may be able to stand against the assaults of the devil.  Touching that which remaineth my brethren, be ye strong in the Lord, and in the power of his might, put ye on the whole armour of God, that ye may be able to stand against the snares of the devil. 
THE Apostle returneth to a general exhortation, where (after the doctrine of grace, after exhortations to virtues worthy of the Gospel, & after peculiar duties belonging to certain several degrees of men,) he calleth upon all the godly, under the name of the Ephesians, and exhorteth them to be strong in mind: taking unto them such armour, as may withstand the snares of the devil: a very mighty enemy doubtless, if we shall look upon his manifold assaults, his subtle underminings, his sundry ways of laying in wait, and our own strength, which is but weakness: howbeit, a discomfited enemy, and not able to resist, if we behold him, in whom resteth our whole power and valiantness. For, when we lean upon him, with a steady and sure confidence: it cometh to pass, that the Devil, be he never so big, suffereth shipwreck himself, though he stirreth up tempests, and raiseth storms, to sink the servants 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 unto to us, by this manner of exhorting, that without the Lord, and without his mighty power, we can prevail nothing at all, against so terrible and violent an enemy as the Devil. secondly, that we being made members of the Lord, are also made strong by his strength, to resist Satan and his fiery weapons.  
Of this strength we are then made partakers, when we trust to, and stay upon our Lord Christ, with a lively confidence, when we are made the children of God, and the members of Christ: which is evident by these words of the Apostle, 
1. joh. 5.  Haec est victoria, etc. This is the victory which overcometh the world, even your faith. Therefore, that strength which maketh us able to withstand Satan and the flesh, is not of nature, but of grace. And Christ is that strength, on whom we lay fast hold by faith. Hereto serveth that saying of Saint Paul, 
1. Tim. 18. 19  Milita honestam militiam, etc. Fight a good fight, having faith and a good conscience, which some have put away, & as concerning faith have made shipwreck.  
And although this strength cometh from the Lord: yea, the Lord himself is that strength: yet notwithstanding, when the Apostle exhorteth us to (Be strong,) and to (Put on the whole armour of God,) he requireth our travel and endeavour. It is necessary therefore, that our will should run actively therewithal, and not only passively. For, as we may, if we will, cast off faith, and resist the holy spirit: so being converted and turned, we can keep faith and the holy spirit by grace, and stir up the gift of God in us, 
2. Tim. 1. 6.  as Saint Paul speaketh. For, the gift of God is a certain quick and lively flame, as it were, in the hearts of believers, which Satan and the flesh can smother and choke up: whiles we lie slugging & snorting in our nests. Wherefore, S. Paul's warning to Timothy is not in waste, where he saith: 
2. Tim. 1. 6.  Stir up the gift of God which is in thee. This gift therefore must not be quenched and put out. To the same purpose also serveth that saying of the Apostle to the Thessalonians, 
1. Thes 5. 19  Quench not the spirit.  
It is the part of a Christian man therefore to walk warily, and carefully before his God: and evermore to take heed, that he lose not the gift, which he hath received by grace, through his own slothfulness and idleness. To this belong all exercises of goodliness, all exhortations of godly Shepherds, and the whole discipline of the Church. For, these are certain bellows, as it were, which do quicken and raise up the flame kindled in us from above, by God's good grace.  
Moreover, this place of Saint Paul doth teach all the godly, that they are set in a very hot and heavy skirmish, where they must fight it out, every one in his standing: looking for no truce, because there is none to be granted. For, our adversary is always harnessed, weaponed, and keeping the field. And indeed (as Saint Peter saith) He never resteth ranging up and down, 
1. Pet. 5. 8.  roaring (like a Lioness that hath lost her whelps,) and seeketh whom he may devour. This doth he one while by offering open violence, another while by crafty saying in wait.  
For, when he putteth men in the head, to cast from them, as a thing of nought, the doctrine of God: when he bringeth in a train of most filthy manners, slatte against the law of God: when he filleth all places with offences, and slaughters: then offereth he open violence, and professeth himself the sworn enemy of Christ. But when he disguiseth himself into an angel of light, and putteth upon vices the vizards of virtues: when he giveth superstition a counterfeit face of holiness: when he dealeth in this wise, than he lieth in wait craftily to catch us. To them therefore, which are not furnished with the whole armour of GOD, the devil is more terrible, furious, violent, and prevailing.  
What shall we gather by this? Seeing the life of a Christian in this world, is a certain spiritual warfare and that against so mighty an enemy: it is meet verily, that we be like to, and also play the part of valiant hearted soldiers, whom swilling, surfeiting, or sleeping make not slothful & heavy-headed, being to seek in the time of most need: but always provided and prepared at the pinch, ready to fight with their enemies, hand to hand: lest they should be set upon, and overrun at unwares. Thus if we do, we need doubt no danger. For, when the Apostle addeth these words, (That ye may be able to stand against the assaults of the devil,) he meaneth, that we shall overcome, and get the victory, if we holding fast the armour, which God reacheth out and giveth us, shall fight stoutly under Christ's banner, having full confidence in him.  
The rightest way to overcome this invisible enemy, is, if thou begin with thine inward and household enemy, to tame him, & bring him under. This enemy is the flesh, against whom the spirit maketh battle. For the flesh tempteth us with nothing, but that fleshly thing, which beareth rule in us: & thither she bendeth her full force, whither she seeth men inclined of their own accord. And so the flesh turneth our own weakness, to the weapons of her wickedness, & useth the disease of our own flesh against ourselves: that is to say, setteth upon us with our own affections, lusts, and desires, as it were with warlike engines.  
But if any one demand, why God giveth the Devil leave to haunt and lay such hard hold at mankind, in this manner? Athanasius answereth in these words: That they (saith he) which love God, 
In his eleventh question to Antiochus.  may be made manifest: and they that are given to vain pleasures may be turned off, and put away. For, if there were no enemies to make war, how should the valiant soldiers of a king be tried? To them therefore that love God, the Devil is made the cause of victory, of their crown or garland, of their reward and triumph. Thus far Athanasius. But I answer in a word, that it is God's decree and appointment, to have all his children made like unto his son, in the cross and persecution, whom his purpose was long ago, to glorify with his son.   

Verse. 12.  12 For, we wrestle not against flesh and blood, but against principalities, and against powers, & against the worldly governors, the princes of the darkness of this world, against spiritual wickednesses, which are in the high places. Because our wrestling is not against flesh and blood, but against principalities (or rules,) against powers, against the worldly governors of the darkness of this world, against spiritual wickednesses, in heavenly places. 
THis is a reason of the exhortation, drawn from the greatness of the danger. For, after he hath set forth the fearful power of a fearful enemy, he stirreth up the Ephesians to the greater watchfulness, lest they should suffer themselves to be overrun of so crafty and mighty an enemy. For, the Apostle declareth and layeth open before our eyes, the forces of our enemies to this end: that thereby he might make us the more ready and courageous to fight. Now, in that the Apostle saith, (We wrestle not against flesh and blood,) he doth not deny, that we must have a skirmishing against men, and our own flesh: but he speaketh by way of comparison, as if he should say thus: If we look upon the spiritual enemies, whom we have haunting us, that skirmishing shall be accounted no fight, which is between us and flesh and blood.  
By this manner of speech therefore, the greatness of the danger, the kind of the battle, and the quality of the enemies, are signified and meant. Our enemies are not flesh and blood: therefore our enemies are spiritual. The battle which we must abide, is spiritual, doubtful, and dangerous: therefore spiritual weapons are required, as S. Paul also putteth us in mind, saying: Non sunt carnalia, 
2. Co. 10.  etc. The weapons of our warfare, are not carnal, but mighty through God: that is to say, spiritual.  
Now, when the Apostle calleth our enemies, (Principalities, powers, etc.) he doth not reckon up divers orders and degrees of devils: but he describeth the power of those same enemies, by sundry names. For, when he calleth devils, by the name of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that is to say, (Principalities) and Empires, he doth not only admonish us, that they are not enemies lightly to be set by▪ as though they were not able to make any power, or had not in them strength to resist: but he also requireth us, to shake off their yoke, and cast it from us: which we then do, when we defy and forsake them, by faith and trust in Christ. For, they bear rule over none, but such, as of their own accord, put their necks under the yoke, and are content to wear it▪ For, principality and subjection are correlatives: that is to say, things of such a quality, that where the one is, the other must be.  
Again, when the Apostle calleth devils 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉: that is to say, (Powers,) by which he signifieth, a right in ruling: which devils execute and put in ure over men, for sins sake, and that by God's just judgement. By this name therefore we are put in mind, to fly from all and every sin, as being delivered from sin by and through Christ, lest the devil make claim to his right, and get rule over us again.  
The name which followeth next, is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉: that is to say, rulers of the world: which signifieth, that devils have the oversight and dealing in evil deeds only, and that they hold them under their yoke, which are entangled & caught with the baits of worldly desires. For this word (World) doth not signify in this place, this goodly frame and compass, created of God, and furnished with store of all things, which God alone fashioned and made of his goodness for man to live in: but it signifieth worldly minded men, sleeping in sin, and the very sins themselves: as plainly is proved by the exposition following, when he defineth the world to be darkness. Now, it is commonly known, that by darkness, the ignorance of God, and any other sin whatsoever, is meant. As therefore Christ ruleth and governeth them, which are light: so the devil pricketh forward, and throweth headlong into all mischief and villainy, those that are darkness.  
lastly, when Saint Paul addeth these words: (Against spiritual wickednesses, which are in the high places,) he giveth us thereby to note, the nature of our enemies. For, they are spiritual enemies. Thereby also he showeth us, that they are swift and invisible: by the former we are willed to take heed, because the danger is great: by the latter to beware, because the snares and assaults are secret. For, when our enemies are invisible, they are about our overthrow, even then, when we do least of all think it. We ought therefore to be precise and wary, lest we be set upon, sooner than we think.  
Hereto serveth the word (Wickednesses,) whereby, as the endeavour and order of devils to deceive is signified: so are the godly warned, continually to watch and ward against so wicked and mischievous an enemy, who will take no conditions of trace, nor enter into any league, unless we yield up ourselves wholly unto his power and rule, renouncing the faith of Christ. Touching that which is added: to wit, (In the high or heavenly places:) it is diversly expounded. Saint Ambrose understandeth the firmament of the world, by high or heavenly places: other some understand thereby, this dark and misty air: other understand by it, heavenly things: for which (say they) is all this fight and skirmishing. For, this battle is taken in hand, not about the kingdoms of the world, but about heavenly things. And surely, although the matter be so indeed: yet notwithstanding, the plainer meaning is this: to wit, that the place is noted from whence our enemies shall lay load at us. For, they set upon us from aloft, & are even upon our necks: in such sort, that they never rest from trying of masteries, no not the twinkling of an eye. This therefore whereto serveth it? Even to put us in mind, how doubtful & dangerous an encounter it is, to come out & wage battle with such an enemy, who can, even by the nature of his place easily set upon us, soon down with us underfoot, & dispatch us with the turning of an hand.   

Verse. 13.  13 For this cause take unto you the whole armour of God, that ye may be able to resist in the evil day, and having finished all things, stand fast. Take unto you therefore the whole armour of God, that ye may be able to resist in the evil day, and stand fast when all things are finished. 
THis is a conclusion and repetition of the proposition, which is entered in this manner. The enemies of the Church are mighty and malicious: therefore it is meet, that Christians, being furnished with the whole armour, or complete harness of God, set themselves against their enemies: at this time specially, when all things are full of doubts, troubles, and dangers. For, the Apostle calleth the whole time of skirmishing, by the name of (The evil day:) which indeed is not evil of itself, or by nature: but it is called evil, in respect of the troubles and dangers which then do chance. The reason of the proposition rehearsed, is very full of comfort. For, it promiseth, that the children of God shall certainly have the victory, if so be they hold out, and abide the brunts stoutly, under the banner of Christ. For, when the Apostle saith, (And having finished all things, stand fast,) he requireth labour in skirmishing, without weariness, and continual constancy, even till the encounter be done: that is to say, even to the end of this frail life, after which shall follow a glorious triumph over our enemies.  
Out of this place of Saint Paul, our Ancients seem to have taken the difference of the Church, calling one, The Church militant: the other, The Church triumphant: not that they are two sundry Churches: but because of the condition of the citizens of the same Church. For, whiles we are in this life, our whole life is a kind of warfare against the flesh, the world, and the devil. To this pertaineth that saying of job, 
job. 7. 1. 2.  Militia est vita nostra super terram, Our life is a warfare upon earth. But when we shall departed out of this life, we shall be partakers of Christ's triumph, so that we shall be no more in danger of Satan's deadly shot.   

Verse. 14.  14 Stand therefore, and your loins girt about with verity. Stand therefore, and your loins girded about with truth. 
NOw followeth a declaration of the armour of God, which Saint Paul would have us wear, against the snares and assaults of the devil: wherein (by the figures Hypotyposis, and Metaphora, he describeth the spiritual armour of our minds, making an allusion to the armour of the soldiers of this world. And first of all, the Apostle will have us gird up our loins with truth. What this should mean shall soon appear, when the Metaphor is made more plain. For, as the loins, wherein the special power & strength of the body doth lie, are girt up with a girdle, lest the soldier in fight should fall and miscarry: so the mind must be made steady & fast, with the truth of God, lest the devil lay us along the more easily, and slay us the sooner, when he findeth us doubtful, wavering, and inconstant.  
Let the mind therefore of a Christian soldier, whiles he is in this hot skirmish, be first of all persuaded of God's truth. Héereth serveth that saying of our Lord in the Gospel: 
Luke. 12. 35.  Sint lumbi vestri, etc. Let your loins be girded about, & your lights burning. This speech of our Saviour Christ, requireth as well constancy in doctrine, as also innocency in manners. And Saint Peter saith, Praecincti lumbis, 
1. Pet. 1. 13  etc. Wherefore, gird up the loins of your mind: be sober, and trust perfectly on the grace that is brought unto you, by the the revelation of jesus Christ.   

Verse. 14.  14 And having on the breast plate of righteousness. Wearing on the breast plate of righteousness. 
Here the breast is defended. For, as the breast plate defendeth the breast of a wordly soldier, so innocency of life, or righteousness, defendeth a man's mind, and so harnesseth it, that the weapons of the devil have no power to pierce unto the heart, and to quench the religion of Christ, there abiding.   

Verse. 15.  15 And your feet shod with the preparation of the Gospel of peace. Your feet shod with the preparation of the Gospel of peace. 
AS soldiers defend their feet, to the end they may be safe, when they are going to battle: so it behoveth Christian soldiers to be shod with the Gospel: to the intent they may hold out stoutly in skirmish, not being once harmed. For this word (Preparation,) the Greeks use, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, whereby is signified a certain readiness and cheerfulness, wherewith the faithful do embrace the Gospel of peace. The Genitive case (Pacis, of peace) hath the place of an Epitheton, or adjective: and under the name of (Peace,) the fruit of the Gospel is meant. For, the Gospel is a proclamation touching the atonement and reconciliation between God & us.   

Verse. 16.  16 Above all, take the shield of faith, wherewith ye may quench all the fiery darts of the wicked. Above all things, taking unto you the shield of faith, wherewith ye may be able to put out all the darts of the wicked. 
AS the whole body is defended and saved with the shield, that it may be kept safe from blows, and wounds: so an ardent and undoubted faith keepeth and defendeth the mind every where from having hurt. And as the shield is held out, to bear off the darts & strokes of our enemies weapons: so a true faith ought to be set against all kind of temptations. Touching this matter, there are more examples rehearsed in the Epistle to the Hebrews. The Apostle calleth deadly darts, (Fiery darts:) by the figure Metalepsis. For he alludeth to the fashion and dealing of warriors, who in old time, besméered the heads of their darts with poison, that the bodies of the wounded might so be inflamed, as that it should not be possible to heal them, and make them sound again.   

Verse. 17.  17 And take the helmet of salvation. And take the helmet of health, (or salvation.) 
AS the head being defended with an helmet, is safe: so hope of salvation to come, must be set flat against every assault of the devil. For, from this hope springeth most abundant comfort in all adversities. It is called (The helmet of salvation,) by the figure Metonymia: to wit, 
1. Thes. 5. 8.  because it saveth harmless. This helmet of salvation, our Apostle calleth by the name of hope, in his Epistle to the Thessalonians.   

Verse. 17.  17 And the sword of the spirit, which is the word of God. is And the sword of the spirit, which Gods word. 
THus far the Apostle hath armed a Christian soldier, with those weapons and harness, wherewith he may safely withstand the assaults of the devil. Now he delivereth him in hand a sword, with the which he may set upon his enemy, and drive him back. And because the enemy is spiritual, it is convenient, that the sword also be spiritual, wherewith he may be put to flight: even the same sword, which the Lord himself smote Satan withal, and made him take his heels, when he presumed to tempt and encounter with Christ. 
Math. 4. 1 2. 3, etc.  This is the sword of the Lords own mouth, wherewith he slayeth the ungodly. For, so often as we give the devil the foil, by the word of the Lord, he is laid along with the sword of the Lords own mouth.  
But heed must be had here, lest we be entangled in the error of the Papists, & embrace the letter for the spirit. For, the words of the Apostle are not meant of any sorcerous rehearsal of words, or of the cast of conjuring, spoken & done according to the words specified (as though there were some forceablenesse in the sound of the words, besides that which it hath by the ordinance & appointment of God:) neither are they meant of the writing of the words, and the hanging of them about our neck: (as they thought, the beginning of Saint john's Gospel, written in fine parchment, and hanged about one's neck, to be the same swords of the spirit, which S. Paul speaketh of in this place.) But the word of God, then: yea, even then, is the spiritual sword, when it is forcible in us by faith, and when it is written in the tables of our heart, by the spirit of God. For then in deed this sword is fit, and serveth well, for the defacing and dispatching of our adversary the devil.  
herehence it appeareth, how cruel a tyrant Antichrist of Rome is, who bestirs him all that he may, to take from God's people this sword of the spirit: not only by falsifying & wresting the Scripture to a contrary and unnatural meaning: but also by making laws, that it should not be set forth in a common and known tongue, for the behoof of God's Church, that every one might read and understand it.   

Verse. 18.  18 And pray always, with all manner prayer, and supplication, in the spirit: and watch thereunto with all perseverance and supplication for all Saints, and for me. Praying always in spirit, with all manner of prayer and supplication: and watching to this end, with all continuance (or instance) and supplication, for all Saints, and for me. 
THe Apostle having furnished the Christian soldier, with double armour, bringeth him unto his Captain, to march stoutly and manfully under his banner: and if the skirmish be too dangerous, to fly for succour unto his Captain, lest he be overtrodden of his mighty and strong enemy. For, by prayer we come to Christ our Captain: provided always, that this prayer be not a babbling with the lips: but a lifting up of the heart in faith unto God, joined with a devout sound of the mouth, all being done with a sure tr●●●, and confidence in Christ our mediator.  
Now, what it is to pray in spirit, Saint Ambrose showeth by a very trim antithesis or opposition, in these words: Hoc est ergo, etc. This is therefore to pray always in spirit, even to make our prayers unto God, with a clean conscience, and an upright faith. For, he prayeth in the flesh, which prayeth with a defiled mind. Thus far he.  
As for that which is added: to wit, (For all Saints, & for me,) it serveth to this end, that the endeavour of succouring and assisting one an other in this spiritual warfare, might be commended unto us. For, we ought to use these two weapons: namely, (The sword of the spirit,) and (Prayer,) not only in defence of ourselves: but also for the helping and aiding of others, specially, when we see them in danger. And although we must pray for all men: yet notwithstanding, we must have principal care and regard to the Saints: that is to say, to them that are joined with us by faith and love, being in deed members of one, and the same mystical body, as well as we.  
Touching the words of the Apostle last set down: (And for me,) they put the godly in mind of their duty: which is, to pray continually for the ministers of God's word, and for the preservation and maintenance of their ministery.   

Verses. 19 &. 20.  
19 That utterance may be given unto me, that I may open my mouth boldly, to publish the secret of the Gospel,  
20 Whereof I am the Ambassador in bonds, that therein I may speak boldly, as I ought to speak.  That speech may be given me, in the opening of my mouth, with boldness, that I may utter (or declare) the mystery of the Gospel, whereof I bear embassage in chains, that I may behave myself boldly therein, a sit becometh me to speak. 
THe causes why Saint Paul desireth the Ephesians to pray for him, are set down, & they are three in number. The first, (That he might open his mouth boldly:) that is to say, that a constant mind might be given unto him, whereby to confess and profess the doctrine of the Gospel, without fear, before the whole world. For, he calleth the opening of the mouth, a free confession of doctrine, simple, plain, clear, without dissembling, counterfeiting, and cavilling, without fear, and doubting to displease, which often times doth so shut up and make fast the mouths of a great many, as they remember not, that it is the embassage of Christ jesus, which they have in charge.  
Here all the godly, and specially the ministers of God's word, are admonished, what boldness of confession ought to be in them: to wit, that no fear, no heaviness, no threatenings, no torments make them give over: but that they may teach and preach the Gospel with a courage.  
The second cause is, (That I should publish the secret of the Gospel.) For, this is peculiar to Paul, and the ministers of the word, that by preaching, even with their own voice, they should publish the secret of the Gospel. This place therefore is at defiance with the Anabaptists, who coutemning the word uttered by voice, look for revelatious, visions, inspirations, and I wots not what. But what is that which is added.