Ephesians 4

Ephesians 4:1

OF the Lord] Or, in the Lord.

walk worthy of the vocation wherewith ye are called] See Philippians 1:27. Colossians 1:10. 1 Thessalonians 2:12. Though all men ought to walk worthy their speciall calling, that is, so as it becometh men of such a calling, as namely, Magistrates ought to carry themselves, as it befitteth their place of authoritie, and Ministers, as it becometh their sacred function: yet the verses following shew, that the Apostle here by calling, meaneth the generall calling of the faithfull, which is this, to be holy as our God is holy, and as we are called to the knowledge of the Gospel, so we should walke according to the prescript of the Gospel, 1 Peter 1:15-16.

Ephesians 4:3

Endeavouring to keep the unitie of the Spirit in the bond of peace] He exhorteth to perfect agreement, but yet such as is knit with the band of the holy Ghost. By the unitie of the Spirit, we may understand, either a full consent and agreement in our spirits, that is, our judgements and affections, that we sweetly conspire together in the love of the same truth, and seek that truth in love: or by the unitie of the Spirit may be understood the union of all the members of the entire Church, united together by the holy Spirit, after the manner of a spirituall and mysticall body.

Ephesians 4:4

one body, and one Spirit] An argument of great weight, for an earnest entertaining of brotherly love and charitie one with another; because we are made one body, having one God and Father, enlived with one Spirit, worshipping the Lord with one faith, and consecrated to him with one Baptisme, and hope of one self same glory, whereunto we are called: whatsoever therefore breaketh charitie, breaketh all these bonds asunder.

Ephesians 4:5

One Lord, one saith, one baptisme] Not to touch upon the Grammaticall note, that the Apostle in this verse declineth, 〈 in non-Latin alphabet 〉. unus, a, um. unus Dominus, una fides, unum baptisma; By one Lord, he understandeth not only one Lord, our Governour and our Keeper; but also one Lord our Redeemer, who hath dearely bought us, that we should serve him in holinesse and righteousnesse all the dayes of our life. By one faith, he meaneth one doctrin of our faith Christ Jesus, or beliefe in him, whereby all the faithfull, who lived before under the Law, and now under the Gospel were justified and saved. By one baptisme, he understandeth not only one specie, that is, one kinde of Baptisme instituted b Christ in the Gospel; but one Baptisme also numero: for every man is but once baptized; and so the word one Baptisme is taken in the Nicen Creed, wherein we professe to beleeve one BaptisMe for the remission of sinnes. 1 Corinthians 8:6. Luke 1:75.

Ephesians 4:6

One God and Father of all] See Malachi 2:10. As in the former verse, by the word Lord, the Father is not excluded from being our Lord, nor the holy Ghost who is styled the Lord, 2 Corinthians 3:17. so also, neither is the Sonne excluded here by the word one God, nor the holy Ghost; but by this diversitie of Titles, only the order and proprietie is shewed, which each person hath in this work. Above all, some referre to the Father, who is the Author of all, and fountain as it were of the Deitie; through all, or by all, to the Sonne, by whom all things were created; in all to the Spirit, who dwelleth in the hearts of all the faithfull. Others referre all three to the Father, and thus paraphrase the words; God the Father of all the members of the Church, which is the body of Christ, over all, over whom he hath the highest command and authoritie, by all, by whom he exerciseth his speciall providence, and in all in whom he dwelleth by his Spirit. But because the Apostle saith, One God and Father of all; it is most probable that the three prepositions are to be attributed not to any one person or more in severall, but to the Deitie in Common, and over relateth to God his authoritie, through to his providence, and in to his grace: one God who is above all by his authoritie, through all by his providence, and in all you that are beleevers by the graces of the Spirit.

in you all] Gr. Tec. in all.

Ephesians 4:7

measure of the gift of Christ] Therefore not according to merits of congruitie or condignitie; As the Peligians taught, whose heresie is condemned in the Councell hell at Diospo is, wherein the Fathers pronounce an Anathema to all that affirme, Gratiam Dei secundum merita hominm dari. Now if all diversitie of grace proceed from the measure of Christs gift, none ought to repine at anothers gifts, nor be proud of his own.

Ephesians 4:8

When he ascended, &c.] Psalms 68:18. The Psalmist out of whom the Apostle transcribeth this verse, alludeth to the manner of great Princes or Conqurours; who in the day of their triumph, mounting on a high Steed, or taking their Chariot, led the captives, some before, and others aftr them bound with fetters and chaines, and when they came to their Palace, divided the spoyles which they had taken from their enemies, and bestowed rich gifts upon the Captains and Souldiers, that deserved best in their warres. Some by ascending on high, understand Christ lifting up himself on the Crosse, but that was properly no ascension, for he was nailed, first to his Crosse, and then the Crosse set up above the earth indeed, but not high. The true meaning of the Text, is, when he mountd up through the aire, and ascended to the highest heaven the Seat of the blessed, above the visible Spheres. He led captivitie captive, that is, as some interpret, a certaine number of captives, namely, those Saints that were long held in captivitie of death, whose bodies arose at Christs death, Matthew 28:52. and now they accompanied Christ in his triumphant march into heaven. Others understand this captivitie more generally and they distinguish of an active, and a passive captivitie; of both which the words of the Apostle may be fitly understood; if they be understood of passive captivitie, then the meaning is, he tooke away from Satan, Death, and Hell, all their captives, and made them his captives; changing their miserable captivitie, 〈 in non-Latin alphabet 〉, into a holy and happy captivitie, wherby they are brought into the obedience of hte Gospel: if captivitie be understood actively; then the meaning is, that Christ hath captivated the world, flesh, devill, death, and hell; which in severall kinds had before captivated mankinde. By the gifts, are meant the gifts of the holy Ghost, conferred upon the Church after Christs ascension.

captivitie captive] Or, a mititude of captives.

Ephesians 4:9

lower parts of the earth] Either down in the earth, which is the lowest part of the world, or into the grave, which is called the heart of the earth, Matthew 12:40. For the heart of the earch is the middle of the earth, as our heart is in the middle of our bowels; and the middle of the earth, as the Philosophers demonstrate, is the lowest part of the earth. For whatsoever is above it any way is neerer the heaven, and consequently higher. Howbeit it is not improbable, that the Apostle alludeth unto Psalms 139:15. My substance was not hid from thee, when I was made in secret, and formed in the lowest parts of the earth; and then the meaning of the Apostle is: He descended into the lowest parts of the earth, that is, into the Virgins wombe. Ezekiel 28:2.

Ephesians 4:10

that he might fill all things] Or, fulfill. Either he descended and ascended, that he might fill both heaven and earth with his presence, or replenish the Church with his gifts: or fulfill (for so the word 〈 in non-Latin alphabet 〉, sometimes signifieth) all the foregoing Prophecies of him, or fill the whole world with his knowledge and glory, Esa. 11. 9. Or he doth shw himselfe every where present by his Divine vertue, in the administration which he hath received of God, both in heaven and earth, Matthew 28:18.

Ephesians 4:11

And he gave some Apostles, &c.] See 1 Corinthians 12:28.

and some evangelists] By Evangelists some understand here the foure Writers of the Gospels; some those who are endued with a singular gift of preaching the Gospel, such as Philip was, Acts 21 8. who was yet but a Decon; others the companions and fellows of the AposTles in the execution of their Office, being not able to supply all places themselves, and such an Evangelist was Timothie, 2 Timothy 4:5

Ephesians 4:12

perfecting] Or, making up, or restoring.

the body of Christ] The mysticall body of Christ, which is the Church.

Ephesians 4:13

Till we all come in the unitie of the faith] Or, meet together into the unitie. The use of the ministery is perpetuall, so long as we are in this world, that is, untill having put off the flesh, and throughly and perfectly agreeing betwixt our selves, we shall be joyned with Christ our Head, which is done by the knowledge of the Sonne of God increasing in us, and he himselfe by little and little growing up in us, untill we come to be a perfect man, which shall be in the world to come, when God shall be all in all.

the stature of the fulnesse of Christ] Or, age. Some expound this of the resurrection, in which as they conceive, all shall rise in the stature and full age of Christ at his resurrection, which was in the three or foure and thirtieth yeere of his age. But the Apostle here speaketh, not of our age, or stature, nor of Christs growth and full age in himself, but in us; and the meaning is, untill Christ his mysticall body grow to ripenesse and perfection, both in respect of all the members to be added thereunto, and also of their growth and perfection in grace, and the knowledge of our Lord and Saviour Jesus Christ.

Ephesians 4:14

no more children] Betwixt childhood, that is to say, a very weake estate, and our perfect age, which we shall have at length in another world, there is a meane or middle estate, to wit, our youth and going forward to perfection.

tossed to and fro] Or, floting to and fro. He compareth them which rest not themselves upon the word of God, to little Boats or Skiphs, which are tossed hither and thither with the doctrines of men, as it were with contrary windes; and withall he forewarneth them, that it cometh to passe, not onely by the lightnesse of mans brain, but also by the craftinesse of certain Teachers, who made as it were an Art of it.

by the sleight of men] Gr. by the cogging of a Die; or, cheating. In the Originall it is 〈 in non-Latin alphabet 〉, from 〈 in non-Latin alphabet 〉, a Die; whereby is signified, either the levity or inconstancy of men, whose opinions are as variable, and doctrines as uncertain as the casting of of a Die; or else their subtiltie is meant, who cheat men with false sophismes, as gamesters do with false Dice.

whereby they lie in wait to deceive] Gr. Tec. according to the circumvention of deceit; or, craftie setches of the Devill.

Ephesians 4:15

But speaking the truth in love] Or, being sincere. See Zechariah 8:16. By earnest affection to the truth and love, we grow up into Christ; for he (being effectuall by the ministerie of his Word, which, as the vitall spirits, doth so quicken the whole body, that it nourisHeth all the limbs thereof, according to the measure and proportion of each) quickneth and cherisheth his Church, which consisteth of divers functions, as of divers members, and preserveth the propertie of every one; and thence it followeth, that neither this body can live without Christ, neither can any man grow up spiritually, who separateth himselfe from the other members.

Ephesians 4:16

From whom, &c.] See Col. 2. 19.

every part] Gr. Tec. every member.

Ephesians 4:17

vanity of their minde] See Romans 1:21.

Ephesians 4:18

Having the understanding darkened] Gr. Being darkened in the understanding.

being a altenated from the life of God] Of Christ, who after the manner of the soul, quickneth all his Members.

blindnesse of their heart] Or, hardnesse of their heart. See Romans 1:21.

Ephesians 4:19

past feeling] Or, remorslesse. Having their conscience seared, as it were, with a hot iron. The word in the Originall 〈 in non-Latin alphabet 〉, signfieth properly, without grief, or remorse for their sinne, being stupid, like a member that is benummed, which hath no sense in it. To this stupidity custome in sinne bringeth a man; for, consuetudo peccandi tollit sensum peccati.

with greedinesse] Or, in excesse.

Ephesians 4:21

by] Gr. in.

as the truth is in Jesus] As they have learned who acknowledge Christ in deed, and in truth, or as the true rule of life and manner of living is in Jesus, as in the head.

Ephesians 4:22

put off] See Col. 3. 8.

he old man] See Romans 6:6.

corrupt according to the deceitfull lusts] Gr. corrupted according to the lusts of deceit.

Ephesians 4:23

be renewed in the spirit of your] See Romans 12:2.

Ephesians 4:24

that ye put on] The Apostle compareth here the renewing of a man, to a new garment, the natural corruption, to an old out-worn one, which he saith the faithfull ought to put off, & put on the other; for that now being regenerated by the Spirit of God, they should advance, and put on more and more, by the use of the means which God hath appointed for it, as by manfull resistance against sinne, by the Spirit of God, Romans 8:13. by stirring up the gift of God in them, 2 Tim. 1. 6. by attentive hearing and meditating on Gods Word, Psalms 1:2. 2 Tim. 3. 16. by the worthy participation of the Sacrament, 1 Corinth. 11. 27, 28. by powring out fervent prayers to God, Ephesians 6:18.

the new man] Thus the Apostle calleth the regeneration or renewing of man, and changing of the will to holinesse and righteousnesse, wherein consisteth the image of God; the former part whereof is exprest in this place, and the latter, Colossians 3:10. See 2 Corinthians 5:17.

Ephesians 4:25

putting away lying] Lying in opinion, which is errour; in speech, which is falshood; in life and conversation, which is hypocrisie and dissimulation: because we are members one of another, and there is a near tie betwixt us, it is a sinne to deceive any by lying and falshood, but a greater to deceive those of the same corporation, especially so holy a corporation, as is the mysticall body of Christ: for if in the naturall body (as S. Chrysostome observeth) the members deceive not one another, the eye deceiveth not the foot, nor the foot the eye, nor the tongue the stomach; how much more absurd and monstrous a thing would it be, if the members of the same mysticall body of Christ should deceive or supplant one another?

speak every man truth with his neighbour] See Zechariah 8:16.

Ephesians 4:26

Be ye angry and sinne not] See Psalms 4:4. There can be no true love of God, nor zeal of his glory, where there is no anger nor indignation taken against those who dishonour God: the Apostle doth not therefore simply forbid anger, but teacheth us how to bridle our anger in such sort, that although it be hot, (James 1:20.) yet that it break not out into contumelious speeches or actions, but that it be straightway quenched, before we sleep, lest Satan taking occasion to give us evill counsell, through his wicked counsells destroy us.

Ephesians 4:27

Neither give place to the devill] See jam. 4. 7.

Ephesians 4:28

to give] Or, to distribute.

Ephesians 4:29

Let no corrupt communication] Word for word, no rotten communication: whereby either he understandeth impure and filthy speech, or unsavory and unprofitable. The metaphor is taken from stinking and unsavory meat which the stomach loathes; so doth the eares of the godly all corrupt communication.

to the use of edifying] Or, to edifie profitably.

Ephesians 4:30

grieve not the holy Spirit of God] Be not refractory unto him, offend him not, lest he dispossesse your heart of those joyes and comforts which formerly he hath wrought there, according to his office; and that he be not forced to withdraw himself from you, as from a loathed and offensive harbour. The phrase seemeth to be taken from the words of Esay, c. 63. v. 10. and they imply, that the Spirit of God which dwelleth in us, is provoked by such sins he formerly mentioned, they being loathsome and odious to him, to suspend his friendly and comfortable operations in us, and in stead of his love, let us feel his anger: as a Father doth cast a sad look upon his children while they are committing some evill in his sight, and he must needs, though never so unwilling, chastise them, in stead of imbracing them.

whereby ye are sealed] Or, in whom ye are sealed. See Ephesians 1:13.

Ephesians 4:32

And be ye kinde one to another] See 2 Corinth. 2. 10. Col. 3. 12, 13.

forgiven] Or, freely pardoning.