third vse therof 70. 71. Predestination the condition therevnto 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 contrarie therevnto 58. Pride Pride the bridling of the same 128. Prince Prince of the aire who 81. Prince that ruleth in the Church who 81. Principalitie Principalitie and what it signifieth 46. 47. Principalitie of Christ set foorth 47. Promise Promise of grace and who the are children of the same 62. Promise of God sealed with Baptisme 69. Promise of long life conditionall 203. Promise of long life to obedient children impugned 202. 203. Promise of grace stretcheth vnto all 60. 61. Promise of grace freelie giuen 61. 62. Promise of grace and who take holde therevpon 62. Promise of two sortes in the lawe of God 203. Promises Promises of long life against the doctrine of destrinie 204. 205. Promises of God to what kinde of men they are applied 216. 217. Promotions Promotions not receiued in the Apostles time 138. Promotions in the ecclesiasticall state whie they were ordeined 139. Prophets Prophets of whome there were two orders 137. Prophets of the olde testament who 137. Prophets of the new testament who 137. Psalmes Psalmes what they are and the vse of them 181. 182. R. Rebuke Rebuke and by what kinde of rebukes men come to the knowledge of themselues 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 bloud of Christ 88. Reconciliation and of the instrumentall cause of the same 94. Reconciliation of two sorts made by the crosse 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 serueth 120. Redemption and by whome it is wrought 21. Regeneration Regeneration or newnesse of life ascribed to Christs resurrection 44. Regeneration what a wretched creature man is without the same 151. Reioising Reioising of two sorts and what they be 180. Reioising spirituall commended 180. Reioising of the godlie and wherein it doth consist 182. Religion Religion and the chiefe groundes of the same 85. 86. Religion and of such as make a mocke of the same c. 174. Religion that the knowledge thereof is necessarie euen for children 213. Remission of sinnes Remission of sinnes a fruit of Christs resurrection 42. Reprobation Reprobation the opposite or contrarie to predestination 58. Reprobation the cause of the same 58. Repentance Repentance and what fauour it obteineth 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 kingdome 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 thinke thereof 41. Resurrection of Christ and the definition of the same 41. Resurrection of Christ and what promise it fulfilled 41. Reuengment Reuengment and of the brideling of the same 128. Right-hand Right-hand of the Father what it betokeneth 45. Right-hand of the Father the place of blessednesse c. 45. Righteousnesse Righteousnesse of Christ imputed vnto vs. 31. Righteousnesse the defence of the minde against the diuell 229. Righteousnesse the brest plate of a Christian souldier 229. Righteousnesse and what kinde of righteousnesse is required of vs. 155. 156. Righteousnesse is referred to the second table 155. Rule Rule of Christ not temporall but eternall 48. Rule of Christ perteineth and stretcheth euen to his enimies 48. 49. Rule of Christ whereby he gouerneth his Church 49. S. Sacrament Sacrament and a definition of the same 189. Sacrament and mysterie differ not 196. Sacraments Sacraments of the Church in what estimation they should be 189. Sacraments and to what end they were ordeined 195. Sacraments keepe their force notwithstanding the wickednesse of the receiuers 189. Saluation Saluation a benefit proceeding from grace 83. Saluation standeth not vpon faith and works together 86. Saluation is not of works 84. 85. Saluation standeth vpon the purpose of God 54. Saluation and why Christ is called the foundation of the same 96. 97. Saluation indifferentlie offered vnto all 29. Saluation and the principle of the same 15. Saluation of man conditionall 16. 17. Saluation 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 faithfull 9. Saints and how they are so made 9. Saints and by what meanes they are gathered together 141. Sanctification Sanctification the next or neerest end of saluation 85. Seruants Seruants and notable comfortes for them in their hard calling 215. Seruants charge and duetie to their maisters 214. Seruants and what is required at their hands 214. Seruants and how farre foorth they should obeie their maisters 214. Seruants must haue an eie to the promise of God c. 216. Seruice Seruice of Princes to their subiects 183. Seruice and in whome a readie will is to doe it 183. Seruice of faith and submission what it is 183 Sinnes Sinnes and who are said to be dead therein 75. Sinnes and that such as are blinded therein are darknesse 171. Sinnes and the iudgement of God vpon the olde world for the same 170. 171. Sinnes and the sixe causes of the same 78. 79. 80. 81. Sinnes and the two causes of the same 76. Sinnes and trespasses how they differ 75. Sinnes and the sundrie causes of them 152. Sinnes and when we are said to haue fellowship with them 173. 174. Sinnes and of absteining from them 179. Sinnes and against such as would excuse them 169. 170. Sinnes and a comfort for such as grone vnder the burden of them 191. Sitting Sitting of Christ at the right hand of his Father how it is to be vnderstood 45. Sitting of Christ at his fathers 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 kinde of songs are required of Christians 182. Sots Sots and who they bee that deserue to be so called 181. Souldier Souldier Christian furnished and brought to his Captaine 233. Souldier Christian must be constant and valiant 228. Souldier Christian and with what weapons he must fight 223. 224. 225. 226. 227. 228. 229. 230. Soule Soule our inward man and in what sort 117. 118. Spirit Spirit of Christ the effects
grace or else were worke no more worke How often soeuer therefore our saluation is said to be either the gift of God or to be of grace or to be obteined by faith or to be ours without works all manner of merit in man touching the worke of our saluation is tript and throwne vnder foote Now why saluation is not of works he sheweth a reason in these words Least anie man should boast Herto serueth that saieng also Vbi est gloriatio c. Where is then the reioising It is excluded By what lawe Of workes Naie But by the law of faith For that which is obtained by faith is altogether of frée gift therfore it excludeth all reioising or boasting contrariwise whatsoeuer wée get by our owne workes and trauell that is matter to vs of boasting Furthermore bicause the fleshlie minded hearing this benefit of saluation to be ours by frée gift and without workes or merits that is to saie without the desart of workes snatch at it and therevpon take full libertie to sinne the Apostle méeteth them in the mouth and laieth against them the verie next or néerest end of saluation which he did beate vpon in the first Chapter namelie our sanctification For we are his workmanship created in Christ Iesus vnto good workes that we should walke in them The word For is oftentimes so taken in an obiection that it séemeth to carrie a reason or cause of a thing with it But yet notwithstanding it doth not render a reason or cause of the former speach but rather giueth a priuie aunswere to the aduersaries obiection For when Saint Paule saith that we haue saluation without workes one or other maie thus obiect and saie If we obtaine saluation without workes then what néed we doe good workes The Apostle aunswereth that it followeth not For we are created in Christ vnto good workes And thus the word For conteineth a reason to reproue the replie of the aduersaries whose obiection the Apostle aunswereth in this place The obseruation of the vse of this word For is profitable that we may knowe and vnderstand whereto the same serueth Thus farre touching the meaning of this Aphorisme Now let vs to the specialities of the same in due order The first The frée goodnesse of God is the onelie cause of our saluation The second By faith alone we are made partakers of saluation freelie giuen The third Mans workes are neither the causes nor the merites nor part of our saluation The fourth Good workes are ioined with faith as a necessarie and vnseparable accident The fift All mans reioising or boasting in the worke of saluation is excluded The sixt Regeneration or new birth in Christ is the cause of good works These sixe specialties are in the words of this short péece of doctrine which containe the principall and chiefe grounds of Christian Religion confute manie foule and grosse errours For first of all they are confuted héere which will haue saluation to stand vpon faith and works together as vpon the parts thereof But Saint Paule in this place doth manifestlie exclude works and setteth downe faith not as a part or as a cause of saluation but as an instrument only Secondlie they are also confuted by this saieng of S. Paule who whiles they graunt with vs that men are iustified by faith alone exclude works not onelie as causes and merits but also as necessarie consequents as though good works were not necessarilie required in such as are iustified and haue obtained saluation by frée gift Against whom S. Paule in this place doth plainlie reason requiring Workes as a necessarie consequent of saluation and as a necessarie and vnseparable accident of regeneration Workes therefore as S. Barnard saith are not the cause of reigning but a waie to reigne not the cause of our comming to Gods kingdome but a waie thervnto Furthermore by this saieng of S. Paule are ouerthrowen all preparing workes as they terme them to iustification For if our works were required as preparatiues then would not S. Paule haue spoken thus Absque operibus Without works Let vs therefore beare awaie hold fast this speach of y e Apostle wherby we are instructed in our saluation armed against the errours both of the Papists and the Pharisies besides that wée are warned what our dutie is which haue obtained saluation fréelie through Christ Verses 11. 12. 13. 11 Wherefore remember that ye being in time past Gentiles in the flesh called vncircumcision of them which are called circumcision in the flesh made vvith hands 12. That ye vvere I saie at that time vvithout Christ and vvere aliants from the CoÌ„monvvealth of Israel and vvere straungers from the couenants of promise had no hope vvere vvithout God in the vvorld 13 But novv in Christ Iesus ye vvhich once vvere farre off are novv made neere by the bloud of Christ VVherefore bee yee mindfull that yee were Gentiles in the flesh which were called vncircumcision of them that are called circumcision in the flesh made with hands bicause at that time yee were without Christ aliens or foreners from the Commonwealth of Israel and straungers of the testaments of promise hauing no hope and without God in the world But now in Christ Iesu ye which sometime were farre off are made nigh in the bloud of Christ THis is an other part of the comparison to wit of the state of the Gentiles before grace and vnder grace which part of the comparison doth not in verie deed but after a certaine manner onelie differ from the former which manner standeth vpon circumstances Nowe the Apostle saith that the Gentiles did differ from the people of God in two circumstances first in the signe secondlie in grace In the signe bicause that as the Gentiles were vncircumcised in witnesse of their vncleannesse so the Iewes had the circumcision of promise In grace bicause that as the Gentiles were Without Christ who is the onelie waie of saluation Out of the Common-wealth of Israel that is to saie not of Gods people Straungers from the couenants of promise that is to saie without the witnesses and testaments wherby God bound himselfe to his people Without hope and without God that is to saie men liuing in the world vtterlie voide of Gods feare seruice so the Iewes had all these things of grace For they had the promise of the Messias they were in the Commonweath of Israel they were heires of the couenants of promise they had the hope of saluation and they knewe God To this he addeth an Antithesis or opposition teaching that the Gentiles are now reconciled vnto God by the bloud of Christ receiued into the Commonwealth and houshold of God through the same Iesus Christ Yee saith the Apostle which once were farre off namelie from grace are now made neere to wit by the meanes of Christs bloud All these things serue to this ende that he might beate downe the pride â—igh mindednesse of the
the blessed hope appearing of the glorie of the mightie God and of our Sauiour Iesus Christ These and such like saiengs let vs set against all sophistrie nothing regarding the fowle language of sophisters albeit they miscall vs at their pleasure tearming vs fooles dolts blockheads asses and otherwise as they list Let Christ alone be our wisedome who as we know well inough hated all sophistrie 5. 6. 7. Verses 5 Who hath predestinate vs to bee adopted through Iesus Christ vnto himselfe according to the good pleasure of his vvil 6 To the praise of the glorie of his grace vvhervvith he hath made vs accepted in his beloued 7 By vvhom vve haue redemption through his bloud euen the forgiuenes of sinnes according to his rich grace VVho hath predestinate vs vnto the adoption of his children through Iesus Christ vnto himselfe according to the good plesure of his will to the praise of his glorie grace whereby he hath made vs acceptable in the beloued in whom we haue redemption by his bloud euen the remission of sinnes according to the riches of his grace THis is an exposition or rather a certeine notable excellent repetition of the last reason with greater weight of things words also a noting of circūstances For in this place y e Apostle fetcheth further beateth vpō that which before he had spoken heaping vp such things together as séemed to make the more for the plaine proofe of the matter Now that we may the better drawe out such treasure as is stored vp in this part and applie the same to our vse let vs lay it downe in points and let vs consider and examine euerie particular member by it selfe seuerallie and weight them throughlie and as they say to the proofe Of this part there are eight members which thus followe in order IN the first place he maketh mention of the verie foundation or principall cause of our spirituall blessing that is to say of our saluation namelie predestination wherby God had a foreknowledge of their saluation euen before the world was made which shuld beléeue in Iesus Christ For as our Lord Iesus Christ alone is the matter of our election so is he also of our predestination In the second place he setteth downe the forme or manner of predestination to wit 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is to say adoption whereby we are adopted into the sonnes which were before through sinne the sonnes of wrath This predestinate adoption is applied vnto vs by faith according to that saieng of the Apostle Potestatem dedit c. He hath giuen power to them that beleeue in him to be the sonnes of God Now seeing God by the preaching of the Gospell calleth all men vnto faith there is no doubt but Gods will is indéed that all men should be saued For farre be it from the mindes of the godlie to haue such a thought namelie that the heart of him which hath mercie differeth from the voice of him which calleth In the third place because it is come to passe through the sinne of our first parents and by our owne default that we are estraunged from God and put backe a farre off from Gods houshold the Apostle sheweth a meane whereby we are ioined to God againe receiued into his housholde and adopted for his sonnes This remedie or meane is Iesus Christ the onelie Mediatour of God and men who is apprehended and taken holde vpon by faith in the preaching of the Gospell wherein the holie Ghost is effectuall and mightie in working Héere all merites of men which make nothing for our saluation are manifestlie ouerthrowne and laid along likewise all prerogatiue and boasting of the flesh is héere confounded That he which glorieth might glorie 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 namelie 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is to say the bountifull liberall and fatherlie affection or entier loue of our heauenlie father towards mankinde This good will and loue of God the Angels blaze abroad at the birth of Christ saieng Gloria c. Glorie to God on high in earth peace toward men good will The verie same hath our heauenlie Father himselfe testified from heauen Hic est c. This is my beloued sonne in whom I am well pleased that is to say in whom I am become bountifull and fauourable towards mankinde to worke his saluation Let vs therefore take héede that we séeke not the good pleasure and will of God towards vs elsewhere than in Iesus Christ alone because in him without all doubt we shall finde the same by faith In the fift place the last ende of our adoption is added which is thrise repeated in this Chapter to wit That the glorie of his grace might be praised For as our adoption is from God so must the same be referred to God that his goodnesse might be praised and magnified through Iesus Christ This end is not to be separated from the grace of adoption whereby manifestlie appeareth how necessarie new obedience is in them which are regenerate and borne againe by faith For héerein consisteth new obedience that we should glorifie God in our minde in our heart in our voice in our works and to be short in our whole life Let them therefore be ashamed of their follie which teach that the good works of Christians are not onely not necessarie but also hurtfull vnto men In the fift place he declareth from whence and out of what fountaine that fatherlie good will and grace of God towards vs doth flow when he saith Wherewith he hath made vs accepted in his beloued This beloued Iesus Christ is that fountaine out of which that exceeding great grace of God towards vs doth issue where vpon that falleth out iump which we noted before that none shall be partaker of this grace but they which lay hands vpon this beloued sonne of God by faith In the seuenth place some thing is said of redemption to wit That the beloued sonne of God hath redéemed vs by his bloud and washed away our sinnes that how many of vs so euer rest vpon him with a stedfast faith might appeare iust and righteous in the sight of God In the eight place the principall cause of our redemption wrought by Iesus Christ is touched where it is said According to the riches of his grace that is to say according to the euerlasting vnspeakable grace of God whereby he would that his beloued sonne should be made a cleansing sacrifice for the sinnes of men that the iustice of God by that meanes might be satisfied and that place might be left for his mercie The riches of his grace doe signifie after the Hebrew phrase Gods vnmeasurable bottomlesse and euerlasting grace as I said euen now which manner of speach the Apostle vseth vpon especiall reason and singular purpose Let vs therefore consider
admonished that wée must iudge of our election and predestination by our calling which calling séeing it is as well vniuersall according to y t saieng Ite in vniuersum c. Go ye throughout the whole world and preach the Gospell vnto euerie creature whiles he nameth euerie creature he taketh away the difference of people and persons as also conditionall namely the condition of faith according to that saieng Qui credident c. He that beleeueth shall be saued therefore shall election and predestination be likewise conditionall which are not to bée separated from Christ who is the matter of them both Now followeth a double circumstance of this good pleasure of God the first is of the time of the reuelation of the mysterie of the Gospell the second is of the ende of the reuelation For when he saith In the dispensation of the fulnesse of the times he signifieth that the good pleasure of God was then reuealed when the time was come which God had appointed with himselfe Now this time as it was marked of the Patriarch Iacob with a speciall signe token so was it noted of Daniel the Prophet with a certaine bound limit Iacob saith Non auferetur c. The scepter shall not depart from Iudah vntill Shilo come that is to say The seed promised to our forefathers Daniel reckoneth thrée score ten wéekes of the yeares from the captiuitie of Babylon vntill the comming of our Lord Iesus Christ Of this time speaketh Paule saiing Quando vent c. When the fulnesse of time was come God sent foorth his sonne made of a woman and made vnder the law that he might redeeme them which were vnder the lawe The word Dispensation which Paule vseth in this place is called in Gréeke 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of which word there is a double vse For one while and that according to the Etymologie or right propertie of the same it signifieth a care or charge good ordering of an house and houshold An other while but Metaphoricallie or by translation it signifieth a disposing and fit framing of things which are to be done or a certaine kéeping of order in handling of matters The second circumstance is of the ende of the reuelation of Gods good pleasure which is To gather together in one all things euen in Christ The Greeke word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which Saint Paule vseth doth signifie to ioine together into one bodie as it were things set a sunder and scattered and to knit them to one head For the Substantiue 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from the which the Verbe is deriued is as it were a certain summarie a gathering together of sundrie parts in one whole bodie The Apostle therefore meaneth that creatures which were scattered are gathered together in one through Iesus Christ that béeing gathered together they might bée all vnder one head The diuision following comprehendeth the whole Church Which are saith he in heauen that is to say the holie Angels and beléeuers which departed this life before the sonne of God tooke flesh of the Virgin And which are in earth that is to saie all such as doe beléeue and shall beléeue in Christ alreadie reuealed and come into the world shall be vnder one head as it were a bodie consisting of many and sundrie members Héere we are put in minde of faith whereby we are knit vnto Christ our head and of loue wherby we are coupled in brotherhoode one with an other This brotherhood or fellowship is commended vnto vs by the Sacraments of the Church Baptisme beareth witnesse that we are baptised into one bodie The supper of the Lord is a token of y e Communion which we haue with Christ it is a certaine testimonial assured warrant of spiritual fraternitie and felowship betwéene our selues Verse 11. 12 11 In whom also we are chosen vvhen vvee vvere predestinate according to the purpose of him vvhich vvorketh all things after the counsell of his ovvne vvill 12 That vve vvhich first trusted in Christ should bee vnto the praise of his glorie In whom also we are chosen being predestinate according to the purpose of him which worketh all things according to the counsell of his will that wee which before hoped in Christ should be vnto the praise of his glorie THus farre the Apostle hath spoken of all the elected and chosen in Christ generallie now by distribution he applieth the generalitie vnto two specialties and first he toucheth the Iewes declaring that they are made partakers of heauenlie grace And he setteth downe in order three causes of this heauenlie grace to wit the efficient the finall and the instrumentall cause Hée sheweth the efficient cause when he saith Predestinate according to the purpose of him Concerning this cause read that which we haue noted before alreadie He addeth the finall cause That we should bee vnto the praise of his glorie that is to saie that God himselfe might be praised for the greatnesse of his grace and mercie shewed vnto vs. He ioineth héer vnto y e instrument when he saith That we which first hoped or trusted in Christ For vnder y e name of hope he doth in this place comprehend faith also Now whereas I expound that of faith which is héere ascribed to hope therein is no obscuritie or hardnesse For as faith is oftentimes taken for hope so is hope taken for faith by reason of a mutuall consequence or following one of an other For that which faith laieth hold vpon possesseth presently that doth hope looke and waite for to come héereafter These thrée causes of grace the Apostle setteth downe in this place which grace as before he called it Gods blessing or his adoption so héere it may be vnderstood by this word Chosen or choice euen to this end that we may know it is Gods frée gift For it goeth not by lot that man is chosen but it is the will of God which offereth saluation fréely vnto all Now where he addeth Which worketh all things after the counsell of his owne will he giueth vs a double doctrine or lesson to learne The first is that God is not tied according to the destinie of the Stoikes to second causes but at frée full libertie to doe what hée list For hee which by his counsell can and by his power will do is not compelled by any manner of necessitie at all to doe this or that For things depending vpon necessitie are neither gouerned by counsell nor dispensed withall by will The second is that God worketh in his Church all things that are wholesome and good and nothing that is euill or commeth of sinne as some out of this place vnaduisedly conclude saieng He that saith all things excludeth nothing But their reason is ouerthrown by the Apostles words For if God worketh all things by the counsell of his will his will be most holie so good as nothing better intending nothing that is euill in anie
respect as the Psalmist most plainly pronounceth Non volens c. Thou art a God which canst not away with iniquitie truly it cannot be that God shuld be the author of sin or of anie euill procéeding of a fault Lastly y e circumstance of the place restraineth y t vniuersal word all things to one certeine kinde of action or déede For y e text hangeth thus together Which worketh all things that we should be vnto the praise of his glorie that is to say he bringeth to passe that we both wil do those things which turne to the glorie and praise of God The Apostle therefore speaketh manifestlie of the wholsome or healthful workings of God in his Church For he moueth our will that we may will and our strength that we may not will in waste Verse 13 14 13 In vvhom also ye haue trusted after that ye heard the vvord of truth euen the gospel of your saluation wherein also after that ye beleeued ye vvere sealed with the holie spirit of promise 14 Which is the earnest of our inheritance vntill the redemption of the possession purchased vnto the praise of his glory In whom also ye hauing heard the word of truth euen the Gospell of your saluation wherein ye beleeued were sealed with the holie spirit of promise which is the earnest of our inheritaunce vnto redemption to the praise of his glorie THis is an other member of our diuision wherein he applieth the partaking of heauenlie grace spirituall blessing adoption and election with the Saints vnto the Gentiles vnder the name of the Ephesians drawing his argument from the effect or fruit of the Gospell preached among the Ephesians But because this part is verie full of spirituall doctrine I will lay it open and declare it in his proper members to the intent that the doctrine may the more plainlie be perceiued and made to serue our vse In the first place mention is made of the preaching of the Gospell whereby God reuealeth vnto the world his will touching saluation fréelie giuen and offereth the same indifferentlie vnto all without respect of person or people according to that saieng Goe ye throughout the whole world and preach the Gospell vnto euerie creature In the second place followeth faith which being conceiued in vs by the Gospell preached the holie Ghost working effectually in our hearts laieth fast holde vpon the saluation which the Gospell offereth giuing vnto God the praise of his truth In the third place is added the sealing of the holie spirit wherewith we are then saied to be seased when we bring forth the true fruites of faith by the faith of Iesus Christ This holie spirit the Apostle calleth The spirit of promise both bicause it sealeth vnto vs the good things promised and also bicause it is giuen vs by promise In the fourth place is added the vse of this holie spirite giuen vnto vs namelie That it should be the earnest of our inheritance which we doe not yet perfectlie possesse but looke waite for the same héerafter to come For as that is an earnest when some thing of the price is giuen which is not to be drawen backe againe but to be perfourmed and fullie downe paid so the giuing of the holie spirit is a certaine part of our inheritaunce bestowed vpon vs for this ende to wit that we might be assured of the full and perfect possession of the whole inheritaunce which is euerlasting life And why is it called an inheritance but because it pleased God of his fatherlie goodnesse without our merites to appoint the same our portion which are made the members of Christ the naturall sonne of God vnto whom all things which are his fathers doe belong In the fift place the circumstaunce of time is noted Vntill the redemptiō of the possessiō purchased saith the Apostle that is to say vntill the day of iudgement when we which are redéemed with the price of Christs bloud shall obtaine and enioie our full inheritance Vntill the redemption therefore that is to say vntill the day of redemption Of the possession purchased that is to say for vs who by our redemption wrought in his bloud are put in possession of the promised inheritance Hetherto we haue vntwisted as it were and laid open this present point in his proper parts or members in the which our Apostle setteth out verie trimlie the manner and order of our restitution or redemption For he beginneth at the preaching of the Gospell and teacheth vs that faith must be added therevnto which being done the sealing of the holie spirit is felt in the heart which is a certaine earnest as it were of the promised inheritance The last end of all these is the glorie of God of his mercie healing and also sauing all such as beléeue For saith Saint Ambrose as it is y e Physicians praise and commendation if he heale manie so the praise of Gods glorie is when manie are wonne to beléeue with vnfeigned faith Finallie we must marke that the Apostle decketh the Gospell of Christ with a double title For first by the figure Antonomasia he calleth the Gospell The word of truth which title is taken of the matter conteined in the Gospell For the Gospell doeth conteine the euerlasting truth of God an vndeceiuable testimonie of obteining saluation through Christ The second is The Gospell of saluation which is taken of the end of the Gospell For the Gospell was ordeined and giuen for our saluation For as the Law whiles it requireth righteousnesse promiseth saluation and life to them which fulfill the same contrariwise threateneth damnation death to all the transgressours thereof so the Gospell because we haue not the righteousnes which the Lawe requireth sheweth Christ vnto vs who is y e end of the Law to all them that beléeue Thus y e righteousnes saluation which we could not reach vnto in doing we obteine in beléeuing whiles y e righteousnes of Christ being imputed vnto vs our sins washed away by y e sacrifice of himself we are made righteous heires also of saluation Neither is this slightlie to be ouerslipped that as before he made the glorie of God the end of our election of our predestination and likewise of our calling so héere also he maketh the same the ende of our sanctification Wherevpon it followeth that all glorie of saluation must be taken quite away from euerie creature and merite of man and giuen to God alone by Iesus Christ Wherefore as in all things that are good so héere chiefelie that short sentence of Nazianzen taketh place 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is to say Make God the beginning and ende of euerie thing Verse 15 16. 15 Therefore also after that I heard of the faith vvhich ye haue in the Lord Iesus loue towards all Saints 16 I cease not to giue thanks for you making mention of you in my praiers For this cause I also hauing heard of your faith in
rule either in this world or in the world to come aboue that Now whereas Dionysius out of these words of the Apostle maketh I wot not what orders of Angels it is but weake Neither is it to anie purpose to knowe what orders of Angels and what degrées of dignities are in Heauen séeing that the word of God sheweth no such thing vnto vs. Onelie let this be inough for vs to vnderstand That Angels are ministers as in the Epistle to the Hebrewes is declared ministering spirits ministers of the Churches of Commonwealths of housholds in the world Now touching the words of Saint Paule this is worth the knowing that he maketh difference verie trimlie of degrées in dignities by these foure words Principalitie Power Might and Domination 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Principalitie signifieth an order of the higher to the lower from whom obedience must procéede to the higher as to the better When therefore the Apostle saith That Christ sitteth farre aboue all Principalitie he meaneth that Christ is Lord and King 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is at no mans call or commaund to giue a reckoning of his rule For he hath no Prince aboue him to whom he is compelled as a subiect to be obedient to serue For as he is of one the selfe same nature with his Father touching his Godhead so hath he equall rule with his Father Héerehence let euerie faithfull soule comfort himselfe against the enimies of Christ and against all principalities of the world and of Hell yea let him make full accompt that it shall one day come to passe that whatsoeuer is alofte shall be brought downe and made subiect will they nill they to the rule of Christ Let no Christian therefore if he loue godlinesse become obedient either to men or Diuels if they commaund anie thing that is against the lawes of Iesus Christ our Prince 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Power betokeneth the right of ruling which right is due to Christ for two reasons First in respect of his nature as he is God whereby he is one the same God with the Father and the Holie Ghost to whom all things are of right in subiection Secondlie in consideration of the victorie whereby he ouercame the Diuell our open aduersarie so that Christ is aboue all by the right of ruling both waies 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Might noteth the ablenesse of his rule so that no force or puissance can empaire his rule or lessen it Héereby faith hath wherewith to encourage it selfe in temptations and at the point of death against all the assaults of the Diuell For if the might of Christ doeth ouermaster all other manner of mights then there is no cause why the faithfull should feare the gates of hell 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Domination hath relation to all creatures good and badde whom Christ is able to make couch and lie at his feete by the vertue of his power and can constraine them will they nill they to confesse Christ their King and Conquerour Héerevpon it is written to the Romanes and to the Philippians Quòd omne genu c. That at the name of Iesus euerie knee should bow both of things in Heauen and things in earth and things vnder the earth acknowledging his rule and power Héervnto Saint Paule addeth the generalitie saieng And aboue euerie name that is named that is to say aboue euerie thing which excelleth anie manner of way whatsoeuer The diuision which followeth Not in this world onelie but also in that which is to come is referred to the foure former members For it importeth thus much That Christ is far aboue all things not onelie in this transitorie world now present but in the euerlasting world which is to come The prerogatiue therefore or souereigntie of Christ aboue all principalitie power might and domination is not temporall but eternall for it stretcheth out euen to the world to come There is no cause therfore why the faithfull should feare least Christ being at anie time disgarded and put beside his rule they should suffer the iniuries and féele the tyrannies of their enimies or should bée pressed downe and wrongfullie kept vnder with the rule of some new Lord succéeding The fift member conteineth the largenesse of his rule and kingdome The Apostle saith And hath made all things subiect vnder his feete For as before he was made the seruaunt of all that he might saue man who was lost and cast away so now being made Conquerour he hath all things at his commaundement and seruice insomuch that all things are forced to fall at his féete and to stand in awe of his gouernment Neither is this subiection proper to his friends and houshold onelie but perteineth also to his enimies to all diuells wicked men insomuch that the verie Diuels themselues obeie Christ with quaking and trembling Héerehence hath faith wherewith to strengthen it selfe against all the gates of Hell For faith must be â—â—â—suaded and builded vpon this sure ground that 〈◊〉 much stronger than that anie can or dare spoile him and take anie thing from him against his will The sixt member conteineth a certeine singular forme or manner of Christs rule and regiment whereby he gouerneth the Church of God For the Apostle saith And hath appointed him ouer all things to be the head to the Church Now whereas Christ is héere said To be appointed of the Father the head to the Church this doth neuer a whit lessen or diminish the maiestie of Christ whereby according to his nature as he is God he hath rule ouer all things with his Father For Christ as Gregorie of Nice saith is said to take or receiue that as man which he hath naturallie as God By this tearme Head is signified both that supremasie or souereigne rule of Christ which he alone hath ouer the Church and also the glorie of the Church For if Christ be the head and the Church the bodie then no doubt great is the glorie of the Church For where the head is there is likewise the bodie For there is no middle place whereby the head should be separated from the bodie Whosoeuer therefore besides Iesus Christ alone taketh vnto himselfe this honour and will be counted called and knowne the head of the Church he is a right Antichrist and one which traiterouslie séeketh to robbe Christ of his honour As for that which the Popes mainteiners bring who imagine that the Church hath two heads the one gouerning as principall the other obeieng as vassall it is nothing For the ministers of the Church of God though some haue this degrée of dignitie or place of preeminence other some that for the better ordering of the Church yet notwithstanding all are ministers neither is one the others head but fellowe seruants in the Lord. So Saint Paule calleth them which were ministers vnder him Fellowe seruants fellowe souldiors fellowe workers of God bretheren Furthermore Christ is called The head of
doe euill in my sight and heare not my voice I will repent of the good that I thought to do for them XIIII Héereby plainlie appeareth that Gods predestination is ratified confirmed by in Christ and that therefore it requireth at our hands the condition of faith whereby wée are graffed into Christ and so numbered among the chosen XV. Vpon the things which we haue hetherto spoken let vs 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 laide according to his good pleasure and the counsell or purpose of his will all such to life euerlasting as should beleeue in Christ their redeemer that they might be holie and blamelesse before him that they might magnifie the praise of the glorie of his grace for euer euer world without end The opposite or contrarie to Predestination is Reprobation whereby so manie as care not for beléeuing in Christ so manie as continue not in the faith of Christ to their liues end are cut off from grace banished from euerlasting life and like bondslaues condemned to perpetuall paines The cause of this reprobation is the sin of men the iustice of God punishing offenders which foreslowe to flée for succour to the mercie seate which God hath vouchsafed to set before men in open sight XVI Furthermore when we require the condition of faith we do therewithall reproue Pharisaicall errour touching the worthinesse of persons the prerogatiue of flesh the merits of mens works c. Wherevpon this also followeth That we must not iudge of this great mysterie either after reason or according to the law For as reason séemeth to make the worthinesse of persons the prerogatiue of flesh the cause of election so the law likewise séemeth vnto Hypocrites but yet amisse to make the merits of works the cause of election XVII The cause therefore of our predestination is not in vs as the Monks thought who were farre wide but in God which cause the Apostle calleth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 voluntas Dei The good pleasure of Gods will And S. Augustine Misericordissimam Dei voluntatem The most mercifull will of God Of this will of God toward men when we are well warranted certeinlie assured then haue we an vnmouable foundation of our predestination For God worketh all things after the counsell of his owne will as Saint Paule witnesseth XVIII The most mercifull will of God is not vnknowne or hidden from vs but deliuered opened by the voice or sound of the Gospell in foure things chieflie it is to be seene namelie In the sending of his son In the promise In the commandement and In the sealing of grace XIX This sending of the sonne is a substantiall testimonie of Gods fatherlie will towards vs according to this saieng of the son Sic Deus c. So God loued the world that he gaue his onelie begotten sonne that as manie as beleeue in him should not perish but haue euerlasting life And againe Commendat Deus c. God setteth out his loue towards vs seeing that whiles we were yet sinners Christ died for vs. The price therfore which he paid downe is a sufficient amends for the misdéedes of the world For the Father himselfe confesseth That in his sonne he is well pleased and biddeth vs boldlie heare him XX. No man hath to thinke that the sonne was sent into the world to redéeme a certaine number put a part from the rest of mankind onlie but rather to take awaie the sins of the whole world according to that saieng Ecce agnus c. Behold the lambe of God which taketh away the sins of the world For as he toke vpon him y e nature common to vs all so with our nature he tooke likewise our cause For so he saith openlie of himselfe Filius hominis c. The sonne of man came to saue that which was lost Now there were not a few handfuls of mankind lost but all mankinde one with an other As therefore in Adam we all fell so the promise of the seede which should bruse the serpents head is giuen to all Adams ofspring Héerevpon saith S. Iohn Christus apparuit c. Christ appeared to destroie the works of the Deuill Wherfore as S. Paule saith Fidelis hic sermo c. This is a true saieng by all meanes worthie to be receiued that Christ Iesus came into the world to saue sinners XXI Now in that the successe the more pitie is not answerable to the fathers will who sent his sonne nor to the desire of the sonne who suffered punishment for mans sinne that proceedeth from their own malice wilfulnes for that they béeing bidden of a most mercifull gentle father to the mariage of his best beloued sonne might be welcome guests cared not for comming but vnthankfullie set at naught his kindnes as Christ himselfe complaineth saieng Multi sunt vocati c. Manie are called but few are chosen that is to saie Few beléeue bring foorth fruits worthie of repentaunce 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 déede stretcheth vnto all doth likewise commend vnto vs the most mercifull will of our heauenlie father Heervnto serue manie saiengs among the rest these which followe Haec est voluntas c. This is the will of my Father which sent mee that all which see the sonne beleeue in him should haue life euerlasting Againe Sic non est c. So is it not the will of your Father which is in heauen that one of these little ones should perish Againe Deus vult c. It is the will of God that all should be saued and come vnto the knowledge of the truth Againe Deus longanimis c. God is patient and long suffering towards vs and would haue no man to perish but would all men to come to repentaunce To this also perteineth that place of the Prophet Nolo mortem c. I will not the death of a sinner but that he repent and liue Héerevpon saith Saint Barnard Prodit in lucem c. The great counsell which from the euerlasting laie hid in the bosome of euerlastingnesse is come abroad in light for the comfort of the miserable and distressed bicause God will not the death of a sinner but rather that he should repent and liue XXIII This promise of grace as it reacheth vnto all so is it also fréelie giuen and is to be receiued by faith alone The Apostle most plainlie auoucheth both in the 9. 10. 11. Chapters of his Epistle to the Romanes where he aloweth no place at all to the prerogatiue of the flesh nor to the merits of workes concludeth that Whosoeuer beleeueth shall not
thing wherein we haue set foorth the will of God towards all men commendeth likewise vnto vs the true fatherlie will of God towards all For it cannot be that the will of God should wrestle with his commandement Wherefore when he biddeth the whole world heare his sonne his will doubtlesse is that all should heare him his will is by hearing they should haue faith For the preaching of the Gospell requireth saith Gods will also is that such as beléeue should be saued Besides this the sonne who is the wisedome of his Father sendeth out his Disciples throughout the whole world with this commandement Ite in mundum c. Goe ye into all the world preach the Gospell vnto euery creature He that shall beleeue and be baptised shall be saued but he that will not beleeue shall be damned This commandement forsomuch as it reacheth vnto all plainlie proueth that Gods will is to haue all men saued but yet vpon the condition of faith as the promise ioined to the commandement declareth The Lord straineth his voice crieng Venite c. Come vnto me all ye that are wearie and laden and I will ease you Héere doe both namelie the commandement and the promise testifie that the will of God is fatherlie that all should come to Christ calling them and that all should obtaine in him their saluation XXXV This therefore is boldlie and vndoubtedlie to be built vpon that the eternall and vniuersall commandement of God is an vndeceiuable witnesse of his will towardes all men Séeing therefore he commandeth all to heare his sonne and to beléeue in him his will surelie is thereafter that all should heare that all should beléeue that all should be iustified that all should be sanctified and that all should be saued Be it farre from a Christian heart to thinke that God forgiueth all men outwardlie and in words and hath an other will and secret meaning of his owne inwardlie XXXVI But one or other will saie peraduenture Faith is the gift of God and the worke of the holie Ghost Ergo no man can beléeue but he which receiueth faith from aboue Againe No man commeth to the sonne vnlesse the Father drawe him This I graunt is verie true But when Saint Paule saith Faith commeth by hearing and hearing by the word of God he meaneth that the preaching of the Gospell is the ordinarie instrument to obteine faith wherein God according to his promises will be faithfull and effectuall will drawe and knit vs vnto his sonne by the word and the spirit But manie when God draweth them set shoulder against him whom they maie as well I wisse obeie This is plainlie proued by the complaint of Christ lamenting and wéeping ouer the Iewes for their frowardnesse Quoties volui c. How often would I haue gathered thee together as the henne gathereth her chickens and thou wouldest not The like stubbornesse and wilfull obstinacie Saint Stephen casteth in the téeth of the Iewes in his time saieng Duri ceâ—uice c. Ye stiffenecked and of vncircumcised hearts and eares ye haue alwaies resisted the holie Ghost And the Lord by his Prophet Esaie saith Tota die c. I haue stretched out my hands all the daie long to a stubborne people that haue resisted me By this selfe same testimonie of authoritie Saint Paule sheweth the rebellion of the Iewes which he proueth to be the cause of their casting off And although our minde whiles it is enlightened prepared altered chaunged disposed and ordered is the patient or sufferer yet notwithstanding in respect of consent and agréement our will being taught by the word and strengthened by the holie spirit is the agent also or dooer XXXVII Héerevnto serueth the example which Saint Augustine setteth downe of Nabuchodonosor and Pharao in these words Quantum ad c. In respect of their nature they were both men in respect of their dignitie both Kings in respect of their cause both keepers of Gods people in captiuitie in respect of their punishment both gentlie admonished and warned by chastisements What then made their endings diuerse Forsooth this because the one feeling Gods hand mourned in the remembrance of his owne sinne and iniquitie the other wrestled with free will against the most mercifull good pleasure of God XXXVIII But héere speciall héede must be taken least anie through wantonnesse and long custome of sinning abusing the gentlenesse and long suffering of God calling them to repentaunce purchase vnto themselues Gods heauie iudgement that in his wrath he forsake them and giue them ouer into a reprobate minde When this is come to passe men waxe deafe and hard of hearing the word of God drawing to themselues such a vse and necessitie of sinning by their owne will that they can doe nothing else but sinne For it fareth with them as with him that pitcheth himselfe headlong from the toppe of a stéepe hill which deede being once done there is no calling of it backe againe because it is past recouerie XXXIX We must therefore in time obeie the voice of God calling vs we must repent and walke warilie as the Prophet giueth vs counsell before our God For he that refuseth to heare God calling vs by his ministers runneth with full raine into the punishment of wilfull obstinacie wherevpon followeth that he being more and more fast bound with the chaines of sinne till at length he become senselesse and sorowlesse and so turne topsie torue all the meanes of saluation Heere therefore that common verse hath fit place If thou to daie vnmeete be thought To morrowe doubtlesse much more nought XL. The sealing of grace commendeth vnto vs most manifestlie the fatherlie will of God for this followeth in the fourth place among those markes tokens which set before our eies how fatherlie the will of God is towards all men For whiles he biddeth all nations to be baptised hée will also no doubt that his grace and most mercifull will be sealed vnto all nations For he would neuer call all nations to Baptisme but that his will is to giue saluation to all nations which he sealeth with Baptisme For this is an vnmouable sequele God offereth saluation vnto all Ergo his will is that all be saued XLI Now in that Baptisme is but onelie literall in manie this commeth not to passe by the counsell will of God who giueth his grace truelie and sealeth the same in déede by Baptisme but through the default of men who shrinke shamefullie from the couenaunt which they made with God in Baptisme XLII For as God promiseth and sealeth his promise with Baptisme so it is méete that man on the other side haue faith in this behalfe For in euerie couenant either partie must and shall kéepe the conditions and appointments of the couenant And for that cause S. Peter defineth it A good conscience making request to God For God in giuing Baptisme promiseth grace now a conscience in faith
their disobedience Against this froward and wilfull wicked world maie be set as flat contrarie as well the examples of holie Angels and other Gods good creatures in heauen as also of Saints and holie people which estéemed nothing more pleasant nothing more precious and nothing better in their life than to be obedient vnto God by faith The sixt cause of sins ouerrunning the world is The Prince that ruleth in the aire that is to saie the Diuell For he as the holie historie beareth witnesse of traiterous Iudas entreth into mens hearts and pulleth them forward into diuers sinnes and offenses that they should not be saued Against him as flat contrarie maie be set the Prince that ruleth in the Church Christ Iesus who giueth his holie spirit to them that aske it And he is the first and chiefest author yea the cause of causes of all godlie purposes and exercises whatsoeuer in them that are turned and become new creatures Hetherto we haue shewed what be the causes of trespasses and sinnes ouerspreading the world against all which the onelie souereigne remedie is Faith in Iesus Christ This is the victorie which ouercommeth the world euen your faith In this are conteined the causes of doing good déedes which causes I haue alreadie rehearsed in this is Christ the conquerour of the kingdome of darkenesse possessed in this we are made new men and regenerated by this a new spirit wherewith we withstand the flesh is obteined finallie by this the whole bodie of sinne is striken dead and mortified Verses 4. 5. 6. 7. 4 But God vvhich is rich in mercie through his great loue vvherevvith he loued vs 5 Euen vvhen vve vvere dead by sinnes hath quickened vs together in Christ by vvhose grace ye are saued 6 And hath raised vs vp together made vs sit together in the heauenlie places in Christ Iesus 7 That he might shew in the ages to come the exceeding riches of his grace through his kindnesse tovvards vs in Christ Iesus But God which is rich in mercie for the great loue sake wherewith he loued vs euen when we were dead by sinne hath quickened vs together with Christ For by grace are ye saued and hath made vs sit together in heauenlie things in Christ Iesus that he might shew in times to come the abundant riches of his grace in kindenesse to vs ward in Christ Iesu THis is an amplification or enlargement and an Antithesis or opposition whereby the common state of the Iewes and Gentiles vnder grace is declared Before the Apostle spake seuerallie of them both now he comprehendeth and putteth them both together that he might shew the equall condition and state of them both The summe of the sentence is this As God made the Iewes partakers of heauenlie glorie euen thorough his méere grace goodnesse so did he also the Gentiles But the Apostle to the ende he might enlarge his speach amplifieth the same according to his manner by the place of causes and effects rehearsing the selfe same things here which he spake in the first Chapter touching this mysterie For in the first place he setteth downe the principall ground or chiefe cause of our restitution and recouerie to wit the méere mercie of God wherewith he loued vs in Christ After that he maketh mention of the fruites of this mercie which is of thrée sorts namelie of life of resurrection and of heauenlie grace in Christ For the life of Christ his resurrection and his sitting in heauenlie places is a certeine assurance a pledge and merit of our life our resurrection and heauenlie grace For seeing we are the members of Christ we shall be partakers of the same happinesse and glorie with our head And as the Apostle maketh Christ the meane by whom these so great benefits are conueied vnto vs so he maketh the declaring of Gods grace towards men the end of these benefits giuen and bestowed vpon vs. Neither is this a declaring of Gods temporall goodnesse but an vnspeakable token and signe of his perpetuall goodnesse For that which Christ once did that remaineth for euer as an assured warrant of Gods goodnesse towards vs. Now touching that which is inclosed in a Parenthesis By grace ye are saued it is indéed a verie short saieng howbeit the same conteineth the whole summe and cause of all Gods good graces powred vpon vs through Christ the benefit it selfe is Saluation the cause is Grace that is the honour of God which is grounded in Christ and from him conueied vnto vs as from the head to the members Héere againe is commended vnto vs a generall doctrine of the Church of God to wit that vnto God alone for Christ his sonnes sake our redemption is to be ascribed By which doctrine their vanitie is disproued who referre the benefit of our saluation to mens workes merits either going before or following after or ioined with iustification But this doctrine is treated vpon more at large in the point or discourse following and it is amplified by it owne proper causes vnproper causes put apart Verses 8. 9. 10 8 For by grace are ye saued through faith and that not of your selues it is the gift of God 9 Not of vvorkes least anie man should boast himselfe 10 For we are his vvorkemanship created in Christ Iesus vnto good workes that vve should vvalke in them By grace are ye saued through faith and this is not of your selues it is the gift of God not of workes least anie man should boast For we are his workemanship created in Christ Iesus vnto good workes which God ordein'd or prepared before that we should walke in them HEere the Apostle gathereth as it were into one Aphorisme the whole matter which hetherto he hath handeled to the ende it maie the better be séene and that the circumstances and causes also being placed together might the easier be borne in remembraunce and vnderstood First therefore he setteth downe Grace whereby God taketh vs againe vnto him of his meere mercie for Christs sake who is the matter of our saluation The effect of this grace he maketh to be Saluation that is our iustification and our glorification He addeth the instrument whereby the same is receiued euen Faith For by faith we receiue the promise of saluation which the Gospell doth present and offer vnto vs. But bicause false Apostles sworne enimies to grace haue for the most part attributed the benefit of saluation to the works of men the Apostle disproueth them taking his reason from the contrarie cause Saluation saith he is the gift of God Ergo it is not of workes For these two can agrée in no case To haue somwhat of frée gift and To obteine the same by desart of workes This is auouched by S. Paule saieng Si ex gratia c. If it be of grace it is no more of workes or else were grace no more grace but if it be of workes it is no more
applied to our vse The first part therefore of Saint Paules praier is contained in these words That he might graunt you according to the riches of his glorie that yee maie bee strengthened by his spirit in the inner man Héere S. Paule wisheth to the Ephesians spirituall strength and he sheweth the fountaine from whence euerie good thing floweth vnto all creatures to wit The riches of his glorie that is to saie the euerlasting bottomlesse mercie of God When we are praieng therefore what must wée doe reckon vp our merits and deseruings No but boldlie trusting to Gods exceeding great goodnesse clemencie we must praie with faith in Christ So praieth Dauid saieng Miserere c. Haue mercie vpon me O God according to thy great mercie according to the multitude of thy mercies He addeth the cause efficient or the working cause which is inward to wit the holie Ghost wherby we are strengthened what maner of strength it is which he wisheth vnto them he expresseth in these words saieng That your inner man may bee strong in the Lord. Now our inner man is our soule so farre forth as it is broken and trained vp in obedience vnto God such a soule as mindeth inward things and not outward eternall heauenlie things not temporall and earthlie things The studies and endeuours of the outward man are diuerse from this For he neglecting that which is inward and heauenlie is buisie in outward temporall and earthlie toies and trash The second circumstance is declared in these words That Christ maie dwell in your hearts by faith This circumstance sheweth plainlie from whence the strength of Christians doth come For it defineth our strength to be Christ himselfe But how Euen by dwelling in vs. How is this dwelling brought to passe Euen by faith Where or in what part of vs Euen in our hearts For it is not inough to haue a kinde of knowledge of Christ it skils not what or how but the affection of the heart must be present which is a stedfast confidence in Christ with which confidence béeing armed we cannot be ouercome but are able to withstand hell gates according to that saieng of S. Iohn Haec est victoria c. This is the victorie which ouercommeth the world euen your faith This place deserueth chieflie to be marked For it doth not onelie teach that Christ dwelleth by faith in them that belieue but it disproueth the Papists which define faith to be a certaine knowledge and agréeing to the storie without confidence of heart The third circumstance That ye maie be rooted and grounded in loue teacheth vs what is the force of faith in respect of our neighbour For so soone as he had made mention of faith by and by hée setteth downe the effect or fruite of the same to wit true and heartie loue towardes our neighbour which hée doth for a double purpose namelie to shewe the true qualitie of faith and also to teach vs in what thing the perfection of Christians doth consist But what manner of loue doth faith require Forsooth such a loue as is rooted and grounded that is to saie such a loue as is sound steddie which is not moued made to vanish like smoke vpon euerie light occasion Héerehence let vs learne that how much more we profit and doe good in the schoole of Christ so much more we growe and increase in the workes of loue and are as it were rooted For it cannot bée that he should be voide of loue which possesseth Christ truelie by faith The fourth circumstance is That yee maie be able to comprehend with all Saintes what is the breadth length and depth and higth to wit of the mysterie of Gods grace and Christs loue towards vs. For so the Apostle expoundeth himselfe saieng That ye maie know the vnmesurable loue of Christ towards you For as the mercie of God the Father passeth all his workes according to the wordes of Dauid so the loue of God the Sonne is beyond all measure also For if thou beholdest the breadth thereof it cannot be compassed within anie boundes if thou considerest the length thereof it reacheth euen to all the ends of the world if thou cast thine eies vpon the deapth thereof it stoopeth downe euen to the vilest and basest things in the world if thou looke aloft vpon the higth thereof it is farre aboue the heauens This is the plaine and true meaning of this place as for the trifles and toies of the Lordes woodden crosse and of the round globe or compasse of the whole worlde let vs leaue them they are nothing and therefore let them goe This place ministreth a most fruitfull comfort against all lets and impediments which séeme to hinder our saluation For if Christ loueth vs so déerelie it cannot be so that we abide in him by faith euen to the end that any creture should cast a blocke betwéene vs our saluation The fift circumstance That ye maie be filled with all fullnesse of GOD comprehendeth in a summe whatsoeuer belongeth to that perfection and fulnesse which GOD requireth of vs. Nowe the fulnesse of God is Christian perfection whereby we doe fullie that is to saie without colourable dissembling and hypocrisie submit our selues vnto God Such are all they which kéepe the faith and a good conscience Héerehence we learne in what things Christians must chieflie finde themselues occupied namelie in labouring more and more to come by perfection For there is none that hath profited and done so much good in the schoole of Christ but hath néede of increase Héere therefore is their vanitie and péeuishnesse reproued which hauing scarslie had anie smacke at all of things belonging to God and sauouring of heauenlie wisdome thinke none so spirituall as themselues not once minding to profit anie more or to goe forward anie whit at all Verses 20. 21. 20 Vnto him therefore that is able to doe exceeding abundantlie aboue all that vve aske or thinke according to the povver that vvorketh in vs 21 Be praise in the Church by Christ Iesus throughout all generations for euer Amen But vnto him that is able to doe most abundantlie aboue all that we aske or thinke according to his power working in vs euen vnto him bee glorie in the Church by Iesus Christ through out all generations from age to age Amen THis is the fourth part of this Chapter conteining a praising or glorifieng of Gods name whereinto the Apostle falleth anon after he had made rehearsall of Gods benefits For the whole benefit of our redemption serueth héereto that all glorie might be giuen to God Wherefore the Apostle surelie verie well hath shut vp the first part of his Epistle with thankesgiuing Furthermore bicause there are diuerse circumstances of this place let vs consider and skanne them seuerallie The first is a making mention of Gods Power whereby he is able to do all things whatsoeuer hée will and will performe all things whatsoeuer
saie the beléeuers Secondlie thou shalt consider that the beléeuer maie please God by faith and maie be an heire of euerlasting life Thirdlie thou shalt persuade thy selfe that God doth not onelie require new obedience at the hands of the beléeuer but also promiseth a reward howbeit not of dutie for the worthinesse of the worke but of his méere grace for his fatherlie promise sake Fourthlie thou shalt make this reckoning that works done by faith are witnesses of faith and the effects of faith most assured signes of their proper cause Héerevpon God is said to paie euerie man his reward according to his workes because works are true euidences of faith and the feare of the Lord. This solution or answere maie trimlie be made plainer by a comparison betwéene the heauenlie Father and an earthlie Father For as an earthlie Father doth promise vnto his children sometime a large inheritaunce sometime a rich reward c. as the wages or reward for their worke if they shew themselues dutifull and obedient although they were not heires before by nature euen so God the heauenlie Father promiseth to his children whom he loueth in Christ euerlasting life as the reward for their obedience shewed by faith The promises of reward being thus applied stirre vp in the godlie an endeuour to obeie besides that they make nothing at all for proofe of the Papists wicked doctrine Verse 9. 9 And ye maisters doe the same things vnto them putting avvaie threatenings knowe that euen your maister is in heauen neither is there respect of person with him And ye maisters doe ye the same things towards them letting goe threatenings knowing that euen your maister also is in heauen and there is not anie respect of person with him THis is the last exhortation touching the seuerall duties of one to an other in their calling and it answereth that which went next before The Apostle requireth two things of maisters The first is To do the same things vnto them to wit vnto their seruants that they kéeping the right rule of proportion maie shew to their seruants good will againe for their seruice For the Apostle doth not require in maisters such and the like labours such and the like diligence such and the like submission as he requireth in seruants but a dutie answerable to their place and person Let the seruant therefore labour faithfullie and let the maister againe on the other side make much of his seruant giue him his wages for his worke sée that hée lacke nothing that is necessarie 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 iust proportion of duetie might bée kept betwéene the maister and the seruant The second thing which the Apostle requireth of maisters is To put awaie threatning By which word of Threatning he meaneth all manner of hard handling towardes their seruants To this exhortation he addeth a reason drawne from like matters and saith And knowe that euen your maister also is in heauen As if he should saie There is no cause whie ye shuld ouercrowe your seruants think your selues iollie fellowes in respect of them for your maistership sake no no. For euen ye your selues haue a maister also in heauen who can be with you to bring notwithstanding your maistership or the pouertie of your seruants which are not things that he is lead by For there is no respect of person with him as there is with wicked and vniust iudges but according to the truth vprightnesse of the cause so he frameth his iudgement For the Lord saith S. Ambrose is a righteous iudge looking vpon the cause and not eieng the person The word Person in this place doeth not signifie the substance but the qualitie that is to saie whatsoeuer is regarded in iudgement besides the trueth of the cause These wordes therefore Of respect of persons ought not to be wrested to a contrarie meaning For there is in them a comparison betwéene God and men Men for the most part giue iudgement after the things which they sée with their eies and which outwardlie appeare they are moued with linage or birth with riches with kinred and with friendshippe againe sometimes with hatred with loue and other affections whereby it commeth to passe that they ouerslipping the trueth and equitie of the cause giue wrong iudgement As for God whose iudgement is right and according to truth he chaungeth not his righteous iudgement for the maisters sake not yet for the seruaunts sake but he iudgeth according to the truth of the cause not hauing anie regard to this or that person For hée followeth without stint incessantlie this vnremoueable rule of iustice For he receiueth the repentant into fauor as for the vnrepentant and stubborne he cannot awaie with them they are outlawes Héerehence all godlie maisters haue to learne to humble themselues before God who is their maister as well as their seruants maister and let them be mindfull by his example not to set their seruants at naught because of their outward person that is to saie their vile base estate but rather to make more account of them And whie For although the condition of seruaunts differ from that of maisters héere on earth yet notwithstanding they haue all one maister in heauen whome both of them ought to serue and obeie as fellowe-seruaunts Verses 10. 11. 10 Finallie my brethren bee strong in the Lord and in the povver of his might 11 Put on the vvhole armour of God that yee maie be able to stand against the assaults of the diuell Touching that which remaineth my brethren be yee strong in the Lord and in the power of his might put yee on the whole armour of God that yee maie be able to stand against the snares of the diuell THE Apostle returneth to a generall exhortation where after the doctrine of grace after exhortations to vertues worthie of the Gospell after peculiar duties belonging to certeine seuerall degrées of men he calleth vpon all the godlie vnder the name of the Ephesians and exhorteth them to be strong in minde taking vnto them such armour as maie withstand the snares of the diuell a verie mightie enimie doubtlesse if we shall looke vpon his manifolde assaultes his subtile vnderminings his sundrie waies of laieng in waite and our owne strength which is but weaknesse howbeit a discomfited enimie and not able to resist if we beholde him in whome resteth our whole power and valiantnesse For when we leane vpon him with a steddie and sure confidence it commeth to passe that the Diuell be he neuer so big suffereth shipwracke himselfe though he stirreth vp tempests and raiseth stormes to sinke the seruants of God In the Apostles words the manner of exhortation is to be marked He saith thus Be strong in the Lord in the power of his might First there is signified vnto to
agréeable resteth vpon the couenant béeing well assured of Iesus Christs resurrection XLIII Séeing therefore these proofes doe most plainlie laie before vs the fatherlie will of God which is the cause groundworke of our Predestination election requisite it is that we haue a stedfast beliefe of our saluation and that we betake our selues to the fatherlie will of God as to a most strong well fensed tower expressed shewed vnto vs In the sending of his sonne In the promise Iâ— the commaundement and in the sealing of grace not passing a point for the opinions decrées of the Stoikes touching Fortune or destinie though they haue iollie wise fellowes for their maintainers XLIIII Furthermore Saint Paule maketh two endes of our predestination election writing to the Ephesians wherof the first is That we should bee holie and without blame before him that is to saie that wée should giue our selues to holinesse harmelesnesse should alwaies haue before vs a good minde purpose and honest endeuour the last That the glorie of his grace might bee praised of vs for euer XLV It remaineth now that wée speake somewhat of the vse of the most swéete doctrine of Predestination and Election which is of two sortes as maie be gathered out of Saint Paules Epistles to the Romanes Ephesians The Apostle therefore writeth to the Romanes concerning Predestination that hee might conclude out of the cause the manner meane and the condition also of Predestination that the prerogatiue of the flesh mans merits are no kinde of cause of saluation The Apostle therfore ouerthroweth the prerogatiue of the flesh all merits of men that the mercie of God in Christ Iesus might take place and that a waie of saluation maie bée made vnto all such as refuse not to beléeue in Christ In his Epistle to the Ephesians he hath the same matter in hand to the end he might shew that the Gospell of Christ is no new vpstart doctrine set abroch of the Apostles but that the same was laid vp and kept in the bosome of God himselfe before the world was made and in due time opened and deliuered to the world XLVI Besides this double vse whereof the first serueth to confirme righteousnesse fréelie giuen and grace stretched out offered vnto all the last to commend the ancientnesse of the Gospell there is yet an other vse which Saint Paule toucheth in his Epistle to the Romans That the godlie maie be bolde that no crosse no affliction no miserie to bee short nothing whatsoeuer is able to hinder or let the saluation of the beleeuers which is builded vpon the eternall ordinance of God XLVII From hence springeth an excéeding greate comfort in the agonie of death and an vnspeakable reioising insomuch that the partie which lieth gasping and drawing to his long home maie saie as it were in triumph In Domino c. My soule trusteth in the Lord I will not be afraide My Christ is the vanquisher of death in him will I triumph XLVIIII Héerevnto serueth that saieng of the Prophet Dauid Vâ—riliter agite c. I laie the men bee constant and let the hearts of all you which hope in the Lord bee strengthened For the Lord keepeth all them that loue him XLIX To staie héere this vse which confirmeth vs in anie kinde of crosse and comforteth vs in the agonie of death then indéede entereth his roome when we feele that wée are in Christ and that Christ is in vs. L. Wherefore according to Saint Paules aduise we must take a triall of our selues Vos ipsos tentate c. Prooue your selues saith he whether ye are in the faith examine your selues Knowe you not your owne selues how that Iesus Christ is in you LI. These words of the Apostle teach vs a most certaine and assured manner of trieng our selues which is to proue and examine whether we are in the faith whether Christ dwelleth in vs. Which prouing doubtlesse cannot from elsewhere proceede than from the effects and working of Christs spirit For they that are lead by Christs spirit are his and they that are lead by Christs spirit thinke loue followe and excercise in life the things that are of Christ esteeming nothing more precious than so to order and frame their liues as that God should like well and allow of them Héerevpon ariseth that sharpe combat of the spirit against the flesh neuer ceassing in the godlie LII To this also belongeth the saieng of Saint Paule Milita c. Fight a good fight keepe the faith and a good conscience For these are most assured testimonies that Christ dwelleth in vs. For Where faith is there the conscience is cleansed from all dead works Wherefore both a good conscience and a godlie purpose are vndoubted warrants of a sincere faith Contrariwise where the conscience is béesmeared with sinne and an euill purpose of dooing amisse there is no faith at all but a kinde of Hypocriticall bragging of faith peraduenture which to bee most vaine and foolish the workes themselues springing from the same doe sufficientlie declare and Saint Iames also saith no lesse ¶ THE SECOND CHAPTER THE SVMME OF THE SEcond Chapter IT pleased God to quicken and make aliue in Christ by grace through faith not the Iewes onelie a people dead to sinne and the children of wrath but also the Gentiles which in times past were not of Gods housholde taking away all difference betwixt the Iewes and the Gentiles and making peace betwixt them both which he hath done to this end that he might shew vnto all ages and posterities his plentifull and euerlasting grace towards the faithfull who are builded vpon the foundation of the Apostles and Prophets Christ béeing the corner stone Or thus more brieflie God vouchsafeth to take the Iewes and the Gentiles great sinners to grace and fauour for his sonnes sake Christ Iesus ¶ THE ORDER OF THE SEcond Chapter THe beginning of this Chapter doth fitlie agrée with the end of the Chapter going before For the Apostle héere applieth a generall doctrine to the Iewes and the Gentiles that is to saie turneth ouer the generalitie to the specialties For in this Chapter hée repeateth in particular that which in the former Chapter hée sette downe in generall howbeit in an other forme and manner of speach for the more approuing of the matter and giuing of it greater force Now he vseth a comparison of the state of man which is of two sortes namelie of the former to wit before grace and of the latter that is vnder grace Before grace men were dead in their traÌ„sgressions and sins vnder grace they were quickened made aliue by Christ through faith This comparison first of all as in the proposition he applieth vnto them both afterwards he turneth it both to the Iewes and also to the Ephesians adding therevnto a certaine short Aphorisme wherein he laieth wide open the summe of saluation Then he applieth the same comparison