Read Scripture In A Year: October 6

(1Ch 22:1) And Dauid saide, This is the house of the Lord God, and this is the altar for the burnt offring of Israel.

(Notes Reference) Then David said, This [is] the (a) house of the LORD God, and this [is] the altar of the burnt offering for Israel.

(a) That is, the place in which he will be worshipped.

(1Ch 22:2) And Dauid commanded to gather together the strangers that were in the lande of Israel, and he set masons to hewe and polish stones to builde the house of God.

(Notes Reference) And David commanded to gather together the (b) strangers that [were] in the land of Israel; and he set masons to hew wrought stones to build the house of God.

(b) Meaning, cunning men of other nations who dwelt among the Jews.

(1Ch 22:3) Dauid also prepared much yron for the nayles of the doores and of the gates, and for the ioynings, and abundance of brasse passing weight,

(Notes Reference) And David prepared iron (c) in abundance for the nails for the doors of the gates, and for the joinings; and brass in abundance without weight;

(1Ch 22:4) And cedar trees without nomber: for the Zidonians and they of Tyrus brought much cedar wood to Dauid.

(1Ch 22:5) And Dauid saide, Salomon my sonne is yong and tender, and we must builde an house for the Lord, magnificall, excellent and of great fame and dignitie throughout all countreyes. I will therefore nowe prepare for him. So Dauid prepared very much before his death.

(1Ch 22:6) Then he called Salomon his sonne, and charged him to builde an house for the Lord God of Israel.

(1Ch 22:7) And Dauid said to Salomon, My sonne, I purposed with my selfe to builde an house to the Name of the Lord my God,

(1Ch 22:8) But the worde of the Lord came to me, saying, Thou hast shed much blood, and hast made great battels: thou shalt not builde an house vnto my Name: for thou hast shead much blood vpon the earth in my sight.

(Notes Reference) But the word of the LORD came to me, saying, (d) Thou hast shed blood abundantly, and hast made great wars: thou shalt not build an house unto my name, because thou hast shed much blood upon the earth in my sight.

(d) This declares how greatly God detests the shedding of blood, seeing David for this cause is prevented from building the temple of the Lord, though he enterprised no war, but by God's command and against his enemies.

(1Ch 22:9) Beholde, a sonne is borne to thee, which shalbe a man of rest, for I will giue him rest from all his enemies rounde about: therefore his name is Salomon: and I will sende peace and quietnes vpon Israel in his dayes.

(1Ch 22:10) Hee shall builde an house for my Name, and he shalbe my sonne, and I will be his father, and I will establish the throne of his kingdome vpon Israel for euer.

(1Ch 22:11) Nowe therefore my sonne, the Lord shalbe with thee, and thou shalt prosper, and thou shalt builde an house to the Lord thy God, as he hath spoken of thee.

(Notes Reference) Now, my son, the LORD be with thee; and (e) prosper thou, and build the house of the LORD thy God, as he hath said of thee.

(e) He shows that there can be no prosperity, but when the Lord is with us.

(1Ch 22:12) Onely the Lord giue thee wisedome and vnderstanding, and giue thee charge ouer Israel, euen to keepe the Lawe of the Lord thy God.

(Notes Reference) Only the LORD give thee (f) wisdom and understanding, and give thee charge concerning Israel, that thou mayest keep the law of the LORD thy God.

(f) These are only the means by which kings govern their subjects correctly, and by which the realms prosper and flourish.

(1Ch 22:13) Then thou shalt prosper, if thou take heede to obserue the statutes and the iudgements which the Lord commanded Moses for Israel: be strong and of good courage: feare not, neither bee afraide.

(1Ch 22:14) For beholde, according to my pouertie haue I prepared for the house of the Lord an hundreth thousand talents of golde, and a thousand thousande talents of siluer, and of brasse and of yron passing weight: for there was abundance: I haue also prepared timber and stone, and thou mayest prouide more thereto.

(Notes Reference) Now, behold, in my (g) trouble I have prepared for the house of the LORD an hundred thousand talents of gold, and a million talents of silver; and of brass and iron without weight; for it is in abundance: timber also and stone have I prepared; and thou mayest add thereto.

(g) For David was poor in respect to Solomon.

(1Ch 22:15) Moreouer thou hast workmen with thee enough, hewers of stone, and workemen for timber, and all men expert in euery worke.

(1Ch 22:16) Of golde, of siluer, and of brasse, and of yron there is no nomber: Vp therefore, and be doing, and the Lord wilbe with thee.

(Notes Reference) Of the gold, the silver, and the brass, and the iron, [there is] no number. (h) Arise [therefore], and be doing, and the LORD be with thee.

(h) That is, go about it quickly.

(1Ch 22:17) Dauid also commanded all the princes of Israel to helpe Salomon his sonne, saying,

(1Ch 22:18) Is not the Lord your God with you, and hath giuen you rest on euerie side? for hee hath giuen the inhabitants of the land into mine hand, and the land is subdued before the Lord and before his people.

(Notes Reference) [Is] not the LORD your God with you? and hath he [not] given you rest on every side? for he hath given the (i) inhabitants of the land into mine hand; and the land is subdued before the LORD, and before his people.

(i) The nations round about.

(1Ch 22:19) Nowe set your hearts and your soules to seeke the Lord your God, and arise, and builde the Sanctuarie of the Lord God to bring the Arke of the couenant of the Lord, and the holy vessels of God into the house built for the Name of the Lord.

(Notes Reference) Now set (k) your heart and your soul to seek the LORD your God; arise therefore, and build ye the sanctuary of the LORD God, to bring the ark of the covenant of the LORD, and the holy vessels of God, into the house that is to be built to the name of the LORD.

(k) For else he knew that God would plague them, and not prosper their labour, unless they sought with all their hearts to set forth his glory.

Passage 2: Ezekiel 32

(Eze 32:1) And in the twelfth yeere in the twelfth moneth, and in the first day of the moneth, the worde of the Lord came vnto me, saying,

(Notes Reference) And it came to pass in the (a) twelfth year, in the twelfth month, in the first [day] of the month, [that] the word of the LORD came to me, saying,

(a) Which was the first year of the general captivity under Zedekiah.

(Eze 32:2) Sonne of man, take vp a lamentation for Pharaoh King of Egypt, and say vnto him, Thou art like a lyon of the nations and art as a dragon in the sea: thou castedst out thy riuers and troubledst the waters with thy feete, and stampedst in their riuers.

(Notes Reference) Son of man, take up a lamentation for Pharaoh king of Egypt, and say to him, Thou art like a young (b) lion of the nations, and thou [art] as a whale in the seas: and thou didst come forth with thy rivers, and didst (c) trouble the waters with thy feet, and didst foul their rivers.

(b) Thus the scriptures compare tyrants to cruel and huge beasts which devour all that are weaker than they and such as they may overcome.

(Eze 32:3) Thus sayth the Lord God, I will therefore spread my net ouer thee with a great multitude of people, and they shall make thee come vp into my net.

(Eze 32:4) Then will I leaue thee vpon the land, and I will cast thee vpon the open field, and I wil cause all the foules of the heauen to remaine vpon thee, and I will fill all the beastes of the field with thee.

(Eze 32:5) And I will lay thy flesh vpon the mountaines, and fill the valleys with thine height.

(Notes Reference) And I will lay thy flesh upon the mountains, and fill the valleys (d) with thy height.

(d) With heaps of the carcass of your army.

(Eze 32:6) I will also water with thy blood the land wherein thou swimmest, euen to ye mountaines, and the riuers shall be full of thee.

(Notes Reference) I will also water with thy blood the land in which thou (e) swimmest, [even] to the mountains; and the rivers shall be full of thee.

(e) As the Nile overflows in Egypt, so will I make the blood of your host overflow it.

(Eze 32:7) And when I shall put thee out, I will couer the heauen, and make the starres thereof darke: I will couer the sunne with a cloude, and the moone shall not giue her light.

(Notes Reference) And when I shall (f) put thee out, I will cover the heaven, and make its stars dark; I will cover the sun with a cloud, and the moon shall not give her light.

(f) The word signifies to be put out as a candle is put out.

(Eze 32:8) All the lightes of heauen will I make darke for thee, and bring darkenesse vpon thy lande, sayeth the Lord God.

(Notes Reference) All the bright lights of heaven will I make dark over thee, and set (g) darkness upon thy land, saith the Lord GOD.

(g) By this manner of speech is meant the great sorrow that will be for the slaughter of the king and his people.

(Eze 32:9) I will also trouble the heartes of many people, when I shall bring thy destruction among the nations and vpon the countries which thou hast not knowen.

(Eze 32:10) Yea, I will make many people amased at thee, and their Kings shalbe astonished with feare for thee, when I shall make my sworde to glitter against their faces, and they shall be afraide at euery moment: euery man for his owne life in the day of thy fall.

(Eze 32:11) For thus sayth the Lord God, The sworde of the King of Babel shall come vpon thee.

(Eze 32:12) By the swordes of the mightie will I cause thy multitude to fall: they all shall be terrible nations, and they shall destroy the pompe of Egypt, and all the multitude thereof shalbe consumed.

(Notes Reference) By the swords of the mighty will I cause thy multitude to fall, the terrible of the nations, all of them: and they shall lay waste the (h) pomp of Egypt, and all its multitude shall be destroyed.

(h) This came to pass in less than four years after this prophecy.

(Eze 32:13) I will destroy also all the beastes thereof from the great watersides, neither shall the foote of man trouble them any more, nor the hooues of beast trouble them.

(Eze 32:14) Then will I make their waters deepe, and cause their riuers to runne like oyle, sayeth the Lord God.

(Notes Reference) Then will I make (i) their waters deep, and cause their rivers to run like oil, saith the Lord GOD.

(i) That is, of the Chaldeans your enemies, who will quietly enjoy all your conveniences.

(Eze 32:15) When I shall make the land of Egypt desolate, and the countrey with all that is therein, shall be laid waste: when I shall smite all them which dwell therein, then shall they know that I am ye Lord.

(Eze 32:16) This is the mourning wherewith they shall lament her: the daughters of the nations shall lament her: they shall lament for Egypt, and for all her multitude, sayeth the Lord God.

(Eze 32:17) In the twelfth yeere also in the fifteenth day of the moneth, came the worde of the Lord vnto me, saying,

(Eze 32:18) Sonne of man, lament for the multitude of Egypt, and cast them downe, euen them and the daughters of the mighty nations vnto the nether partes of the earth, with them that goe downe into the pit.

(Notes Reference) Son of man, wail for the multitude of Egypt, and (k) cast them down, [even] her, and the daughters of the famous nations, to the lower parts of the earth, with them that go down into the pit.

(k) That is, prophecy that they will be cast down: thus the Lord gives his prophets power both to plant and to destroy by his word, read (Jer 1:10).

(Eze 32:19) Whome doest thou passe in beautie? goe downe and sleepe with the vncircumcised.

(Notes Reference) Whom dost thou pass (l) in beauty? go down, and be thou laid with the uncircumcised.

(l) Have not other kingdoms more beautiful than you perished?

(Eze 32:20) They shall fall in the middes of them that are slaine by the sword: shee is deliuered to the sword: draw her downe, and all her multitude.

(Notes Reference) They shall fall in the midst of [them that are] slain by the sword: (m) she is delivered to the sword: draw her and all her multitudes.

(m) That is, Egypt.

(Eze 32:21) The most mighty and strong shall speake to him out of the mids of hell with them that helpe her: they are gone downe and sleepe with the vncircumcised that be slaine by the sworde.

(Notes Reference) The strong among the mighty shall speak to (n) him out of the midst of the grave with them that help him: they are gone down, they lie uncircumcised, slain by the sword.

(n) To make the matter more sensible, he brings in Pharaoh whom the dead will meet and marvel at him, read (Isa 14:9).

(Eze 32:22) Asshur is there and all his companie: their graues are about him: all they are slaine and fallen by the sworde.

(Eze 32:23) Whose graues are made in the side of the pit, and his multitude are rounde about his graue: all they are slaine and fallen by the sworde, which caused feare to be in the land of the liuing.

(Eze 32:24) There is Elam and all his multitude round about his graue: al they are slaine and fallen by the sword which are gone downe with the vncircumcised into the nether parts of the earth, which caused themselues to be feared in the land of the liuing, yet haue they borne their shame with them that are gone downe to the pit.

(Notes Reference) There [is] (o) Elam and all her multitude around her grave, all of them slain, fallen by the sword, who are gone down uncircumcised into the lower parts of the earth, who caused their terror in the land of the (p) living; yet have they borne their shame with them that go down to the pit.

(o) Meaning the Persians.

(p) Whom in his life all the world feared.

(Eze 32:25) They haue made his bed in the mids of the slaine with al his multitude: their graues are round about him: all these vncircucised are slaine by the sworde: though they haue caused their feare in the land of ye liuing, yet haue they borne their shame with them that goe downe to the pitte: they are laide in the middes of them, that be slaine.

(Eze 32:26) There is Meshech, Tubal, and all their multitude, their graues are round about them: al these vncircumcised were slaine by the sworde, though they caused their feare to be in ye land of the liuing.

(Notes Reference) There [is] (q) Meshech, Tubal, and all her multitude: her graves [are] around him: all of them uncircumcised, slain by the sword, though they caused their terror in the land of the living.

(q) That is, the Capadocians and Italians or Spaniards, as Josephus writes.

(Eze 32:27) And they shall not lie with the valiant of the vncircumcised, that are fallen, which are gone down to the graue, with their weapons of warre, and haue laied their swords vnder their heads, but their iniquitie shalbe vpon their bones: because they were the feare of the mighty in the lande of the liuing.

(Notes Reference) And they shall not lie with the mighty [that are] fallen (r) of the uncircumcised, who are gone down to the grave with their weapons of war: and they have laid their swords under their heads, but their iniquities shall be upon their bones, though [they were] the terror of the mighty in the land of the living.

(r) Who died not by cruel death but by the course of nature, and are honourably buried with their coat of armour and signs of honour.

(Eze 32:28) Yea, thou shalt be broken in the middes of the vncircumcised, and lie with them that are slaine by the sworde.

(Eze 32:29) There is Edom, his Kings, and all his princes, which with their strength are laied by them that were slaine by the sworde: they shall sleepe with the vncircumcised, and with them that goe downe to the pit.

(Eze 32:30) There be al the princes of the North, with al the Zidonians, which are gone downe with the slaine, with their feare: they are ashamed of their strength, and the vncircumcised sleepe with them that be slaine by the sword, and beare their shame with them that goe downe to the pit.

(Notes Reference) There [are] the princes of the (s) north, all of them, and all the Zidonians, who are gone down with the slain; with their terror they are ashamed of their might; and they lie uncircumcised with [them that are] slain by the sword, and bear their shame with them that go down to the pit.

(s) The kings of Babylon.

(Eze 32:31) Pharaoh shall see them, and hee shall be comforted ouer all his multitude: Pharaoh, and all his armie shall be slaine by the sword, saieth the Lord God.

(Notes Reference) Pharaoh shall see them, and shall be (t) comforted over all his multitude, [even] Pharaoh and all his army slain by the sword, saith the Lord GOD.

(t) As the wicked rejoice when they see others partakers of their miseries.

(Eze 32:32) For I haue caused my feare to be in the lande of the liuing: and he shall be laid in the mids of the vncircumcised with them, that are slaine by the sword, euen Pharaoh and all his multitude, sayeth the Lord God.

(Notes Reference) For I have caused my (u) terror in the land of the living: and he shall be laid in the midst of the uncircumcised with [them that are] slain with the sword, [even] Pharaoh and all his multitude, saith the Lord GOD.

(u) I will make the Egyptians afraid of me, as they caused others to fear them.

Passage 3: Ephesians 3-4

(Eph 3:1) For this cause, I Paul am the prisoner of Iesus Christ for you Gentiles,

(Notes Reference) For (1) this cause I Paul, (a) the prisoner of Jesus Christ for you Gentiles,

(1) He maintains his apostleship against the offence of the cross, upon which he also makes an argument to confirm himself, affirming that he was not only appointed an apostle by the mercy of God, but was also appointed particularly to the Gentiles. And this was to call them everywhere to salvation, because God had so determined this from the beginning, although he deferred a great while the manifestation of his counsel.

(a) These words, "the prisoner of Jesus Christ", are taken passively, that is to say, "I, Paul, am cast into prison for maintaining the glory of Christ."

(Eph 3:2) If ye haue heard of the dispensation of the grace of God, which is giuen me to you warde,

(Eph 3:3) That is, that God by reuelation hath shewed this mysterie vnto me (as I wrote aboue in fewe wordes,

(Eph 3:4) Whereby when ye reade, ye may knowe mine vnderstanding in the mysterie of Christ)

(Eph 3:5) Which in other ages was not opened vnto the sonnes of men, as it is nowe reueiled vnto his holy Apostles and Prophets by the Spirit,

(Notes Reference) Which in (b) other ages was not made known unto the sons of men, as it is now revealed unto his holy apostles and prophets by the Spirit;

(b) He does not mean that no one knew of the calling of the Gentiles before, but because very few knew of it. And those that did know it, such as the prophets, had it revealed to them very obscurely, and by means of symbols.

(Eph 3:6) That the Gentiles should be inheriters also, and of the same body, and partakers of his promise in Christ by the Gospel,

(Eph 3:7) Whereof I am made a minister by the gift of the grace of God giuen vnto me through the effectuall working of his power.

(Eph 3:8) Euen vnto me the least of all Saints is this grace giuen, that I should preach among the Gentiles the vnsearchable riches of Christ,

(Eph 3:9) And to make cleare vnto all men what the fellowship of the mysterie is, which from the beginning of the world hath bene hid in God, who hath created all things by Iesus Christ,

(Eph 3:10) To the intent, that nowe vnto principalities and powers in heauenly places, might be knowen by the Church the manifolde wisedome of God,

(Notes Reference) (2) To the intent that now unto the principalities and powers in heavenly [places] might be known by the church the (c) manifold wisdom of God,

(2) The unsuspected calling of the Gentiles was as it were a mirror to the heavenly angels, in which they might behold the marvellous wisdom of God.

(Eph 3:11) According to the eternall purpose, which he wrought in Christ Iesus our Lord:

(Notes Reference) According to the (d) eternal purpose which he purposed in Christ Jesus our Lord:

(d) Which was before all things.

(Eph 3:12) By whom we haue boldenes and entrance with confidence, by faith in him.

(Eph 3:13) Wherefore I desire that ye faint not at my tribulations for your sakes, which is your glory.

(Eph 3:14) For this cause I bowe my knees vnto the Father of our Lord Iesus Christ,

(Notes Reference) (3) For this cause I bow my knees unto the Father of our Lord Jesus Christ,

(3) He teaches by his own example that the efficacy of the doctrine depends upon the grace of God, and therefore we ought to join prayers with the preaching and hearing of the word. And these are needful not only to those who are youngsters in religion, but even to the oldest also, that as they grow up more and more by faith in Christ, and are confirmed with all spiritual gifts, they may be grounded and rooted in the knowledge of that immeasurable love, with which God the Father has loved us in Christ. And this is because the whole family, of which a part is already received into heaven, and part is yet here on earth, depends upon that adoption of the heavenly Father, in his only Son.

(Eph 3:15) (Of whom is named the whole familie in heauen and in earth)

(Notes Reference) Of whom the whole (e) family in heaven and earth is named,

(e) That entire people, who had but one household Father, and that is the Church which is adopted in Christ.

(Eph 3:16) That he might graunt you according to the riches of his glorie, that ye may be strengthened by his Spirit in the inner man,

(Notes Reference) That he would grant you, according to the (f) riches of his glory, to be strengthened with might by his Spirit in the (g) inner man;

(f) According to the greatness of his mercy.

(g) See (Rom 7:22).

(Eph 3:17) That Christ may dwell in your heartes by faith:

(Notes Reference) That Christ may dwell in your hearts by faith; that ye, being rooted and grounded in (h) love,

(h) With which God loves us, which is the root of our election.

(Eph 3:18) That ye, being rooted and grounded in loue, may be able to comprehend with al Saints, what is the breadth, and length, and depth, and height:

(Notes Reference) May be able to comprehend with all saints (i) what [is] the breadth, and length, and depth, and height;

(i) How perfect that work of Christ is in every part.

(Eph 3:19) And to knowe the loue of Christ, which passeth knowledge, that ye may be filled with all fulnesse of God.

(Notes Reference) And to know the (k) love of Christ, which (l) passeth knowledge, that ye might be filled with all the (m) fulness of God.

(k) Which God has shown us in Christ.

(l) Which surpasses all the capacity of man's intellect, to comprehend it fully in his mind: for otherwise whoever has the Spirit of God perceives as much (according to the measure that God has given him) as is necessary for salvation.

(m) So that we have abundantly in us whatever things are required to make us perfect with God.

(Eph 3:20) Vnto him therefore that is able to do exceeding aboundantly aboue all that we aske or thinke, according to the power that worketh in vs,

(Notes Reference) (4) Now unto him that is able to do exceeding abundantly above all that we ask or think, according to the power that worketh in us,

(4) He breaks forth into a thanksgiving, by which the Ephesians also may be strengthened and encouraged to hope for anything from God.

(Eph 3:21) Be praise in the Church by Christ Iesus, throughout all generations for euer, Amen.

(Eph 4:1) I therefore, being prisoner in the Lord, praie you that yee walke worthie of the vocation whereunto yee are called,

(Notes Reference) I therefore, (1) the prisoner of the Lord, beseech you that ye walk worthy of the (a) vocation wherewith ye are called,

(1) Another part of the epistle, containing precepts of the Christian life, the sum of which is this, that every man behave himself as it is fitting for so excellent a grace of God.

(a) By this is meant the general calling of the faithful, which is this, to be holy as our God is holy.

(Eph 4:2) With all humblenesse of minde, and meekenesse, with long suffering, supporting one an other through loue,

(Notes Reference) (2) With all lowliness and meekness, with (b) longsuffering, forbearing one another in love;

(2) Secondly, he commends the meekness of the mind, which is demonstrated by bearing with one another.

(b) See (Mat 18:25-27).

(Eph 4:3) Endeuouring to keepe the vnitie of the Spirit in the bond of peace.

(Notes Reference) (3) Endeavouring to keep the unity of the Spirit in the bond of peace.

(3) Thirdly he requires perfect agreement, but yet such that is joined with the band of the Holy Spirit.

(Eph 4:4) There is one body, and one Spirit, euen as yee are called in one hope of your vocation.

(Notes Reference) (4) [There is] one body, and one Spirit, even as ye are called in one hope of your calling;

(4) An argument of great weight for an earnest displaying of brotherly love and charity with one another, because we are made one body as it were of one God and Father, by one Spirit, worshipping one Lord with one faith, and consecrated to him with one baptism, and having hope of one self same glory, unto which we are called. Therefore, whoever breaks charity, breaks all of these things apart.

(Eph 4:5) There is one Lord, one Faith, one Baptisme,

(Eph 4:6) One God and Father of all, which is aboue all, and through all, and in you all.

(Notes Reference) One God and Father of all, who [is] (c) above all, and (d) through all, and (e) in you all.

(d) Who alone pours forth his providence, through all the members of the Church.

(e) Who alone is joined together with us in Christ.

(Eph 4:7) But vnto euery one of vs is giuen grace, according to the measure of the gift of Christ.

(Notes Reference) (5) But unto every one of us is given grace according to the measure of the (f) gift of Christ.

(5) He teaches us that we indeed are all one body, and that all good gifts proceed from Christ alone, who reigns in heaven having mightily conquered all his enemies, from where he heaps all gifts upon his Church. But yet nonetheless these gifts are differently and variously divided according to his will and pleasure, and therefore every man ought to be content with that measure that God has given him, and to bestow it to the common profit of the whole body.

(f) Which Christ has given.

(Eph 4:8) Wherfore he saith, Whe he asceded vp on hie, he led captiuity captiue, and gaue gifts vnto men.

(Notes Reference) Wherefore he saith, When he ascended up on high, he led (g) captivity captive, and gave gifts unto men.

(g) A multitude of captives.

(Eph 4:9) (Nowe, in that hee ascended, what is it but that he had also descended first into the lowest partes of the earth?

(Notes Reference) (Now that he ascended, what is it but that he also descended first into the (h) lower parts of the earth?

(h) Down to the earth, which is the lowest part of the world.

(Eph 4:10) Hee that descended, is euen the same that ascended, farre aboue all heauens, that hee might fill all things)

(Notes Reference) He that descended is the same also that ascended up far above all heavens, that he might (i) fill (k) all things.)

(i) Fill with his gifts.

(k) The Church.

(Eph 4:11) Hee therefore gaue some to be Apostles, and some Prophets, and some Euangelists, and some Pastours, and Teachers,

(Notes Reference) (6) And he gave some, (l) apostles; and some, (m) prophets; and some, (n) evangelists; and some, (o) pastors and teachers;

(6) First of all he lists the ecclesiastical functions, which are partly extraordinary and for a season, such as apostles, prophets, and evangelists, and partly ordinary and perpetual, such as pastors and teachers.

(l) The apostles were those twelve to whom Paul was afterward added, whose office was to plant churches throughout all the world.

(m) The prophet's office was one of the chiefest, who were men of marvellous wisdom, and some of them could foretell things to come.

(n) The apostles used these as companions in the execution of their office, being not able to go to all places by themselves.

(o) Pastors are those who govern the Church, and teachers are those who govern the schools.

(Eph 4:12) For the repairing of the Saintes, for the woorke of the ministerie, and for the edification of the bodie of Christ,

(Notes Reference) (7) For the perfecting of the saints, for the work of the ministry, for the edifying of the (p) body of Christ:

(7) He shows the aim of ecclesiastical functions, that is, that by the ministry of men all the saints may so grow up together, that they may make one mystical body of Christ.

(p) The Church.

(Eph 4:13) Till we all meete together (in the vnitie of faith and that acknowledging of the Sonne of God) vnto a perfite man, and vnto the measure of the age of the fulnesse of Christ,

(Notes Reference) (8) Till we all come in the (q) unity of the faith, and of the knowledge of the Son of God, unto a perfect man, unto the measure of the (r) stature of the fulness of Christ:

(8) The use of this ministry is perpetual so long as we are in this world, that is, until that time that having put off the flesh, and thoroughly and perfectly agreeing between ourselves, we will be joined with Christ our head. And this thing is done by the knowledge of the Son of God increasing in us, and he himself by little and little growing up in us until we come to be a perfect man, which will be in the world to come, when God will be all in all.

(q) In that most near joining which is knit and fastened together by faith.

(r) Christ is said to grow up to full age, not in himself, but in us.

(Eph 4:14) That we henceforth be no more children, wauering and caried about with euery winde of doctrine, by the deceit of men, and with craftines, whereby they lay in wait to deceiue.

(Notes Reference) (9) That we [henceforth] be no more children, (10) tossed to and fro, and carried about with every wind of doctrine, by the (s) sleight of men, [and] (t) cunning craftiness, whereby they lie in wait to deceive;

(9) Between our childhood (that is to say, a very weak state, when we are still wavering) and our perfect age, which we will have at length in another world, there is a mean, that is, our youth, and steady going forward to perfection.

(10) He compares those who do not rest themselves upon the word of God, to little boats which are tossed here and there with the doctrines of men as it were with contrary winds, and in addition forewarns them that it comes to pass not only by the unsteadiness of man's brain, but also by the craftiness of certain ones, who make as it were an art of it.

(s) With those uncertain events which toss men to and fro.

(t) By the deceit of those men who are very well practised in deceiving others.

(Eph 4:15) But let vs folowe the truth in loue, and in all things, grow vp into him, which is the head, that is, Christ.

(Notes Reference) (11) But speaking the truth in love, may grow up into him in all things, which is the head, [even] Christ:

(11) By earnest affection of the truth and love, we grow up into Christ: for he (being effectual by the ministry of his word, which as the vital Spirit makes alive the whole body in such a way that it nourishes all the limbs of it according to the measure and proportion of each one) quickens and cherishes his Church, which consists of various functions, as of various members, and preserves the need of every one. And from this it follows that neither this body can live without Christ, neither can any man grow up spiritually, who separates himself from the other members.

(Eph 4:16) By whome al the body being coupled and knit together by euery ioynt, for ye furniture therof (according to the effectual power, which is in the measure of euery part) receiueth increase of the body, vnto the edifying of itselfe in loue.

(Notes Reference) From whom the whole body fitly joined together and compacted by that which every joint supplieth, according to the (u) effectual working in the measure of every part, maketh (x) increase of the body unto the edifying of itself in (y) love.

(u) Of Christ, who with regard to the soul, empowers all the members.

(x) Such increase as is fit for the body to have.

(y) Charity is the knitting of the limbs together.

(Eph 4:17) This I say therefore and testifie in the Lord, that yee hencefoorth walke not as other Gentiles walke, in vanitie of their minde,

(Notes Reference) (12) This I say therefore, and testify in the Lord, that ye henceforth walk not as other Gentiles walk, in the (z) vanity of their mind,

(12) He descends to the fruits of Christian doctrine, and reasons first upon the principles of conduct and actions, setting down a most grave comparison between the children of God, and those who are not regenerated. For in these men all the powers of the mind are corrupted, and their mind is given to vanity, and their senses are darkened with most gross mistiness, and their affections are so accustomed by little and little to wickedness, that at length they run headlong into all uncleanness, being utterly destitute of all judgment.

(z) If the noblest parts of the soul are corrupted, what is man but solely corruption?

(Eph 4:18) Hauing their vnderstanding darkened, and being strangers from the life of God through the ignorance that is in them, because of the hardnesse of their heart:

(Notes Reference) Having the understanding darkened, being alienated from the (a) life of God through the ignorance that is in them, because of the blindness of their heart:

(a) By which God lives in them.

(Eph 4:19) Which being past feeling, haue giuen themselues vnto wantonnesse, to woorke all vncleannesse, euen with griedinesse.

(Notes Reference) Who being (b) past feeling have given themselves over unto lasciviousness, to work all uncleanness with (c) greediness.

(b) Void of all judgment.

(Eph 4:20) But yee haue not so learned Christ,

(Notes Reference) (13) But ye have not so learned Christ;

(13) Here follows the contrary part concerning men who are regenerated by the true and living knowledge of Christ, who have other principles by which they act that are very different, that is, holy and honest desires, and a mind completely changed by the power of the Holy Spirit, from which proceeds also like effects, as a just and holy life indeed.

(Eph 4:21) If so be yee haue heard him, and haue bene taught by him, as the trueth is in Iesus,

(Notes Reference) If so be that ye have heard him, and have been taught by him, (d) as the truth is in Jesus:

(d) As they have learned who acknowledge Christ indeed, and in good earnest.

(Eph 4:22) That is, that yee cast off, concerning the conuersation in time past, that olde man, which is corrupt through the deceiueable lustes,

(Notes Reference) That ye put off concerning the former conversation (e) the old man, which is corrupt according to the deceitful lusts;

(e) Yourselves.

(Eph 4:23) And be renued in the spirit of your minde,

(Notes Reference) And be renewed in the (f) spirit of your mind;

(f) Where there ought to have been the greatest force of reason, there is the greatest corruption of all, which gradually weakens all things.

(Eph 4:24) And put on ye new man, which after God is created vnto righteousnes, and true holines.

(Notes Reference) And that ye put on the new man, which (g) after God is created (h) in righteousness and (i) true holiness.

(g) After the image of God.

(h) The effect and end of the new creation.

(i) Not fake nor counterfeit.

(Eph 4:25) Wherefore cast off lying, and speake euery man truth vnto his neighbour: for we are members one of another.

(Notes Reference) (14) Wherefore putting away lying, speak every man truth with his neighbour: for we are members one of another.

(14) He commends separately certain special Christian virtues, and first of all he requires truth (that is to say, sincere manners), condemning all deceit and hypocrisy, because we are born one for another.

(Eph 4:26) Bee angrie, but sinne not: let not the sunne goe downe vpon your wrath,

(Notes Reference) (15) Be (k) ye angry, and sin not: let not the sun go down (l) upon your wrath:

(15) He teaches us how to bridle our anger in such a way that, even though our anger is fierce, yet it does not break out, and that it is without delay quenched before we sleep. And this is so that Satan may not take occasion to give us evil counsel through the wicked counsellor, and destroy us.

(k) If it so happens that you are angry, yet do not sin, that is, bridle your anger, and do not wickedly do that which you have wickedly conceived.

(l) Let not the night come upon you in your anger, that is, make atonement quickly, for all matters.

(Eph 4:27) Neither giue place to the deuill.

(Eph 4:28) Let him that stole, steale no more: but let him rather labour, and worke with his handes the thing which is good, that hee may haue to giue vnto him that needeth.

(Notes Reference) (16) Let him that stole steal no more: but rather let him labour, working with [his] hands the thing which is (m) good, that he may have to give to him that needeth.

(16) He descends from the heart to the hands, condemning theft: and because the men who give themselves to this wickedness often pretend to be poor, he shows that labour is a good remedy against poverty, which God blesses in such a way that those who labour always have some surplus to help others. And therefore it is far from being the case that they are forced to steal other men's goods.

(m) By labouring in things that are holy, and profitable to his neighbour.

(Eph 4:29) Let no corrupt comunication proceed out of your mouths: but that which is good, to ye vse of edifying, that it may minister grace vnto the hearers.

(Notes Reference) (17) Let no (n) corrupt communication proceed out of your mouth, but that which is good to the use of edifying, that it may minister (o) grace unto the hearers.

(17) He bridles the tongue as well, teaching us to so temper our talk, that our hearer's minds are not destroyed, and are rather instructed.

(n) Literally, "rotten".

(o) By grace he means that by which men most profit with regard to going forward in godliness and love.

(Eph 4:30) And grieue not the holy Spirit of God, by whom ye are sealed vnto ye day of redemption.

(Notes Reference) (18) And grieve not the holy Spirit of God, whereby ye are sealed unto the day of redemption.

(18) A general precept against all excess of affections which dwell in that part of the mind, which they call "angry", and he sets against them the contrary means. And he uses a most strong preface, how we ought to take heed that we grieve not the Holy Spirit of God through our immoderateness and excessiveness, who dwells in us to the end of moderating all our affections.

(Eph 4:31) Let all bitternesse, and anger, and wrath, crying, and euill speaking be put away from you, with all maliciousnesse.

(Eph 4:32) Be ye courteous one to another, and tender hearted, freely forgiuing one another, euen as God for Christes sake, freely forgaue you.

(Notes Reference) And be ye kind one to another, tenderhearted, forgiving one another, (19) even as God for Christ's sake hath forgiven you.

(19) An argument taken from the example of Christ, most grave and strong, both for the pardoning of those injuries which have been done to us by our greatest enemies, and much more for having consideration of the miserable, and using moderation and gentle behaviour towards all men.