of this heauenlie blessing is added to wit That we should be holie without blame before him in loue which is the fountaine of all other christian duties This high and excellent calling therefore doeth require holinesse and innocencie of life as the last end or effect of spirituall blessing Thus far we haue shewed the meaning of y e Apostle now let vs see what doctrine comfort is to be gotten therby First therefore where he saith that We are chosen in Christ before the foundation of the world we may thervpon as vpon an vnmoueable principle conclude these specialties to wit That our election is frée that it is without vs that election is not to be sought in the matter of man that election is firme ratified that our saluation is founded in Christ alone that all merits of men are excluded that they are called elect or chosen which are in Christ by faith for the principle of our saluation standeth stedfast He that beleeueth in the sonne shall not perish but shall haue euerlasting life For by faith a passage is made frō eternal election to glorification to come Some out of this place doe reason in this manner God hath chosen some in Christ before the foundation of the world Ergo God ordeined the fall of man before the foundation of the world For of them which fell some are chosen to life and some are reserued or kept to due condemnation Now séeing it is necessarie that men stood before their fall it followeth that God ordeined the creation of man in righteousnesse and holinesse from the which he fell by sinne Therefore the creation of man his corruption his election his reprobation are ordeined of God To this argument I aunswere That to ordeine and bring to passe is one thing to foreknow in eternall counsell another God ordeined the creation of man to his owne Image or likenesse that he should be righteous and holie it was the fatherlie will of God that his creature shuld continue such a one He did foreknow y t man shuld fall after Sathan had deceiued him yet notwithstanding he ordeined not his fall yea rather this his fall was contrarie to Gods ordinaunce els had it not bene deadly vnto man But in so much as God foreknew mans discase he ordeined a remedie to wit his election after his fal in Iesus Christ Therefore the foreknowledge of God is not the cause of mans fall but contrariewise his fall which was to come was the cause of Gods foreknowledge For the thing dependeth not vpon knowledge but knowledge vpon the thing Againe we haue to vnderstand that the election of God is eternall and before all time so that therein in respect of time nothing is to be thought before or after S. Paule therefore when he saith That God hath chosen vs before the foundation of the world speaketh in respect of vs who are then in déede said to bée elected and chosen by Gods eternall decrée when we beleeue in Christ and indeuour to liue in holinesse and innocencie Héerevpon it followeth that the blasphemous speaches of such are execrable accursed which say If I am elected and chosen why then mine iniquitie shall not condemne mée the counsell of God is vnchaungeable If I be not elected and chosen why then neither faith nor desire to liue vertuously will doe me any good The manner of election which is conditionall confuteth these kinde of speaches We are chosen in Christ Ergo we are chosen vpon this condition if we be in Christ that is if we shall beleeue in Christ Wherefore he that is condemned is condemned through his owne default bicause when he was fallen he refused to take hold of Gods right hand whose wil it was to lift him vp againe This is proued by the ende of the ministerie of the word For God sent the Apostles their successors also abroad to this end That they shuld preach the Gospel that they which beleeued should haue life euerlasting Our saluation therfore out of doubt is conditional as these words of Paule beare record Si modo c. If you continue grounded and stablished in the faith Participes c. We are made partakers of Christ if we hold fast the confidence and the reioicing of the hope vnto the ende Mulier c. The woman shall bee saued if she continue in faith Si tamen c. If so be we shall be sound cloathed not naked Christ in like case beateth into our heads this condition Qui crediderit c. He that beleeueth shall not be condemned but he that beleeueth not is condemned alreadie Nisi c. Except yee amend your liues ye shall all likewise perish Si manseritis c. If ye abide in me my words abide in you aske what ye will and it shall be done vnto you Vpon this simplicitie of Gods word let vs stedfastlie staie our selues neither let vs suffer our selues to be withdrawn from it by anie sophistrie let vs giue to God the praise of truth and let vs be trulie resolued in our selues that Gods will is to do that indéed which he witnesseth in his word he will doe But if we be not able to aunswere to all the craftie conclusions of Sophisters which wrest the Scripture diuerslie to mainteine vphold their decrees of destinie let vs confesse that we are but babes in the schoole of Christ and let vs hold fast the grounds of godlines which we haue atteined vnto by an vnfeined faith neither let these most sweete and delicate saiengs be snatcht from vs Fidelis sermo c. This is a true saieng and by all meanes worthie to be receiued that Christ Iesus came into the world to saue sinners Againe Hoc honestum c. This is good and acceptable in the sight of God our Sauiour who will that all men shall be saued and come vnto the knowledge of the truth For there is one God and one Mediatour betweene God and man which is the man Christ Iesus who gaue himselfe a raunsome for all men And the Lord himselfe saith Venite c. Come vnto me all ye that labour are heauie loaden and I will refresh you And againe Non veni c. I came not into the world to call the righteous but sinners to repentaunce Againe Deus est c. The Lord is patient towards vs would haue no man perish but would all men to come to repentaunce Againe Omnis c. Whosoeuer beleeueth in him shall not be ashamed for there is no difference betweene the Iewe and the Grecian for he that is Lord ouerall is rich vnto all that call vpon him Againe Apparuit c. For the grace of God which bringeth saluation vnto all men hath appered teacheth vs that we should denie vngodlines worldlie lusts and that we should liue soberlie righteouslie and godlie in this present world looking for
of Christ This wonderfull chaunging of our condition ought worthilie to stirre vs vp to thankfulnesse For if in the world he that dischargeth his office notablie and is aduaunced into higher place of promotion thinketh it a filthie thing to staine his degrée of honour with some fowle fault and on the other side who soeuer outreacheth the rest in vertue noble déeds bringeth the more beautie and renowme to his place what shall we saie of them which haue obteined this dignitie to be called and counted not onelie Holie Prophets Kings or Spirituall Priests but also The children of God This necessitie therefore of chaunging the condition of our former state being badde into a better is diligentlie to be considered that it might stirre vs vp to lead a life worthie of so great and excellent a calling in all sobernesse righteousnesse and holinesse For we are called as Saint Paule saith elsewhere Not vnto filthinesse but vnto sanctification and holinesse Héereto serueth that place also of the Apostle to Titus Apparuit gratia c. The grace of God that bringeth saluation vnto all men hath appeared and teacheth vs that we should denie vngodlinesse and worldlie lusts and that we should liue soberlie and righteouslie and godlie in this present world looking for the blessed hope and appearing of the glorie of the mightie God and of our Sauiour Iesus Christ who gaue himselfe for vs that he might redeeme vs from all iniquitie and purge vs to be a peculiar people vnto himselfe zealous of good workes Thirdlie because the Apostle is exhorting the Ephesians to Vnitie of spirit that is to saie to concord and agréement he laieth the foundations thereof whiles he requireth at their hands Humblenesse of minde meeknesse long suffering and bearing one with an other through loue Of these Christian vertues I will saie somewhat to the ende that the differencies and properties of them maie the better be seene and knowne Humblenesse which the Greekes call 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is a vertue of the minde which doth so rule a godlie man that he thinketh not too well either of himselfe or of his giftes but rather abaseth himselfe vnder all men in the feare of God giuing to God all glorie and praise This vertue is the verie next fruite of true repentaunce which taketh vnto it dailie new increasings so that it be true and naturall and not false and counterfait Now this holie Humblenesse increseth groweth by foure things The first is by the acknowledgement of our owne vnablenesse and weaknesse The second is by considering the ende of Gods giftes which he hath giuen vs for our giftes are diuerse And why Euen that the benefite of them maie be common that is to saie to the edifieng one of another in the bodie of Christ The third is by binding our selues to serue others according to the parable in the Gospell For Of him which hath more more shall be required The fourth is by thinking throughlie vpon Gods counsell purpose and prouidence who oftentimes bringeth to passe that they which séeme to haue but small giftes bestowe more trauell in building vp Gods Church than they which excell in diuersitie of gifts Meeknesse followeth Humblenesse aptlie after the Apostles order and it is the childe as it were of Humblenesse Now Meeknesse which the Greekes call 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is a kind of calmenesse in the mind whereby as anie one bridleth himselfe from being angrie or wroth so he sheweth himselfe gentle and faire spoken to others The contraries to this are fiercenesse madness frowardnesse stubbornesse waiwardnesse and such like vices which turne the calmenesse of the minde into a storme and tempest Long suffering which the Greekes call 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Latinists Longanimitas is a companion of Méeknesse and it is a certeine mildenesse of the minde giuing place vnto wrong and parting from ones owne right for quietnesse sake For so Saint Paule séemeth to define this vertue when he addeth these words Supporting one another through loue endeuouring to keepe the vnitie of the spirit that is the concord or agréement of mindes In the bond of peace For loue knitteth vs together as it were with linkes euen as the members of the bodie béeing fastened together by ioints are ruled by one spirit When therefore the heart is reformed by Gods spirit and brought vnder by true humblenesse méekenesse and long suffering we shall then well inough awaie with others amend them that haue done amisse and also loue one another with true loue according to the Lords commandement This place of the Apostle is diligentlie to be marked For he sheweth at what thing the true agréement of mindes in the Saints must take beginning namelie at the rooting out of all such vices as are plagues to concord and vnitie such are these hawtinesse hastinesse frowardnesse fiercenesse waiwardnesse c. Heereto serueth the saieng of Solomon Onelie by pride doth man make contention And Christ saith Learne of me because I am meeke and humble in heart In which words Christ commandeth the bridling of two affections namelie desire of reuengement and pride For as Humblenesse of heart is flat against pride so is Meeknesse flat against desire of reuengement Christ saith that the brideling of these affections is the bearing of his yoke For he that hath found rest in Christ and a refreshing after his labours an acquittance from the Lawe which condemneth ought not therevpon to take libertie to sinne but 〈◊〉 being raised vp and comforted by the grace of Christ to take vp Christs yoke and to chaine in the lewd lusts of the flesh This yoke of Christ shall not then be cumbersome or tedious vnto vs but easie and light when we are once vsed to Meeknesse and humblenesse after his example being propt vp with true confidence and beliefe in him Contrariwise such as hold scorne to carrie the yoke of Christ let them hardlie euen as they deserue be made subiect to the rule and power of the Diuell and lie troden vnder his féete For it cannot otherwise be but that euerie one of vs must beare the yoke either of Christ or else of Christs aduersarie Verses 4. 5. 6. 4 There is one bodie one spirit euen as ye are called in one hope of your vocation 5 There is one Lord one faith one baptisme 6 One God and Father of all vvhich is aboue all through 〈◊〉 and in you all There is one bodie and one spirit euen as ye are also called in one hope of your calling There is ou◠one Lord one faith one baptisme one God and Father 〈◊〉 all which is aboue all and through all and in you all THis is a confirmation of the proposition wherein is set downe before vs a heape of reasons or arguments all which hang vpon this one principle That which is one ought in no case to be at strife and debate with it selfe The assumption or minor is this The Church
not onely of what great price the bloud of Christ is in the sight of God but also how great the abundance of Gods grace is flowing from the same least any should thinke that this grace of God stretcheth it selfe but to a few or that it is all spent long agoe considering the degrees of ages past and by that meanes not to be sufficient for the cleansing of our sinnes vpon whom the end of the world is come See how richly stored this short point is with most excellent and heauenlie things Wherefore let the same be diligently learned each seueral word therof throughly considered For the mysterie of our saluation is no where either more briefly or more fitly described Verses 8. 9. 10. 8 Whereby hee hath bene abundant towards vs in all vvisdome and vnderstanding 9 And hath opened vnto vs the mysterie of his vvill according to his good pleasure vvhich he had purposed in him 10 That in the dispensation of the fulnesse of the times hee might gather together in one all things both vvhich are in heauen and vvhich are in earth euen in Christ VVhich grace he hath shed vpon vs abundantly in all wisdome and prudence in making knowne vnto vs the mysterie of his will according to his good pleasure which hee purposed in himselfe to haue it declared when the time was full come to gather together all things in Christ both the things which are in heauen and also the things which are in earth euen in him LET the trim order of Paules words be marked Hetherto he hath handled the causes of our blessing and saluation wonderfully both with weightie words and matter Now he commeth to the instrument whereby that spirituall grace is reuealed offered and communicated vnto vs namely to the verie ministerie of the worde of which ministerie he speaketh not after a common manner but déeplie and diuinelie euen to this ende that he might kindle in vs a greater zeale of this heauenly grace The summe of this point therefore is this That the Apostle teacheth that the grace of God which bringeth saluatiō to all men is plentifully powred vpon vs by the Gospell according to the good pleasure of God that at the length all might bée gathered againe in Christ Now let vs throughly cōsider the seuerall words In the first place y e Apostle vseth this word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to abound whereby those riches of Gods grace are signified wherof he spake before that we might know that the grace of God is sufficient to saue all men For the fountaine of grace is neuer drawn so drie but euerie one may fetch frō it to serue their turne so they carrie faith with them neither can the sins of men be so many so great but they may be ouerwhelmed drowned in the floud flowing from this fountaine so that men séeke to get into Noes Arke that is to say into the houshold of God by the faith of Christ Let no man therfore despaire for y e greatnesse multitude of his sins but whiles the time of grace yet lasteth let him earnestly repent flie vnto him for succour who crieth out That he came into y e world to saue sinners to receiue the repentant into grace fauour He addeth the effect or fruit of the Gospell in the hearers to wit that thereby they are instructed In all wisdome and vnderstanding For so doth the old Interpretour and Erasmus translate the words verie well Now these words are rightly discerned if we referre wisdome 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to knowledge and vnderstanding 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to practise For these two things we must fetch from the preaching of the Gospell Wisedome therefore signifieth the knowledge of the Gospell that is say the knowledge of God and of all those things which are néedfull to be knowne for the obtaining of saluation Vnderstanding being the gouernesse of all our purposes and enterprises applieth that knowledge to the framing of our life and practising of that which is good that we may abound not onely in knowledge but also in iudgement as the Apostle saith to the Philippians Out of this effect or fruit of the Gospell these specialties following may be gathered The first that the preaching of the Gospell is the reuelation of Gods grace towards mankinde also of his election whereby he chose vs in Christ The second that the perfect wisdome and vnderstanding of Gods children is contained in the Gospell so much as is sufficient for the obtaining of saluation The third which is concluded vpon the two former that it is lawfull for Gods children to set light by and to haue in contempt without feare all doctrines of men and Angels contrarie to the Gospell yea to count them accursed according to that saieng Let him bee accursed which preacheth anie other Gospell Furthermore whereas the Apostle presently addeth And hath opened vnto vs the mysterie of his will according to his good pleasure he commendeth yet againe the Gospell vnto vs in which commendation thrée things are principally to be marked First that he calleth the Gospell a mysterie that is to say a secreat wherevpon it followeth that it is not the wisdome of mans reason but of heauenlie grace For if the reason of man could reach vnto it Paule would not haue called it a mysterie A reason why he calleth it by such a name is expressed in his Epistle to the Romans in these words Iuxta Euangelium c. According to my Gospell and preaching of Iesus Christ by the reuelation of the mysterie which was kept secreat since the world began But now is opened and published among all nations by the Scriptures of the Prophets at the commaundement of the euerlasting God for the obedience of faith Secondly that the Gospell is the mysterie of Gods will according to his good pleasure But what is that will of good pleasure in God That all nations might beléeue and obey the Gospell For so we taught euen now out of the Apostles words Now in that the euent or successe is not aunswerable to the will of Gods good pleasure the default is in men who to their owne destruction maliciously refuse saluation fréely offered Therefore the preaching of grace if thou looke to the purpose of God and his good pleasure is vniuersall and stretcheth vnto all But if thou consider the euent or successe it séemeth to be particular to reach but to some which doubtlesse commeth to passe through mans owne fault not through the appointment of God which created him gaue his sonne to redéeme him For God in deede would haue all men saued and come to the knowledge of the truth as we haue shewed before at large where we declared that our election was cōditional Thirdly that the Apostle maketh the good pleasure of God the Father the cause of the reuelation of this mysterie as before he made it the cause of our election and predestination Whereby we are
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 EPISTLE OF THE BLESsed Apostle Saint Paule which he in the time of his trouble and imprisonment sent in writing from ROME to the EPHESIANS FAITHFVLLIE EXPOVNDED BOTH FOR the benefite of the learned and vnlearned by NICHOLAS HEMMING Professor of Diuinitie in the Vniuersitie of Coppenhagen in Denmarke FAMILIARLIE TRANSLATED OVT of Latine into English by ABRAHAM FLEMING HEEREIN ARE HANDLED THE high mysteries of our saluation as maie appeare by the Table of common places necessarilie annexed by the same A. F. Perused and authorised PSAL. 119. 130. The opening of thy words sheweth light and giueth vnderstanding to the simple AT LONDON Printed by Thomas East 1580. THE NAMES of such Authors as in this Commentarie either by way of confirmation or confutation are alledged orderlie placed in a Catalogue 1 AMbrose 2 Athanasius 3 Augustine 4 Ausonius 5 Barnard 6 Chrysostome 7 Cicero 8 Cyprian 9 Dionysius Areopagita 10 Erasmus Roterdamus 11 Eutyches 12 Gregorie Nazianzen 13 Hierome 14 Homer 15 Horace 16 Martine Luther 17 Ouid. 18 Philip Melancthon 19 Pythagoras 20 Stenkfield 21 Xenophon 22 Zeno. TOuching the double Translation of the text which I haue added namelie that of Geneua and the Authors owne Englished by me word for word the reason thereof shall appeare to the Reader in diuers places of this exposition alluding to the matter and therefore for shortnesse sake I passe it ouer with this bare and briefe remembrance As for the faults which are but three they are thus to be amended in all such bookes as neede correction Page 43. naturall 125. haue bene obtained 155. this death for mutuall 12 haue obtained 25 his death 1 Line TO THE RIGHT HONORABLE and vertuous Ladie the Ladie ANNE Countesse of OXENFORD much honour with increase of godlinesse and vertue ₠ALL THE gouernement Right Honorable of the true holie and Catholike Church which hath ben from the creation of the world vntil this present age is comprehended in fiue orders or degrees the first of the Fathers beginning at Adam c the second of the Patriarches beginning at Abraham the third of the Prophets beginning at Samuel the fourth of the high Priests beginning at Iehoshua otherwise called Iesus the fift and last of the Apostles beginning at Saint Iohn Baptist Among all which Apostles none was more wonderfullie called to the preaching of the Gospell than S. Paule who being a bold common blasphemer a bloudie and mercilesse persecuter afflicting the flocke of Christ with most terrible torments was notwithstanding euen in the fire of his furie reclaimed and became the great teacher of the Gentiles deliuering vnto them such heauenlie doctrine as he receiued by diuine inspiration apt to instruct exhort rebuke correct and reforme that the man of God might be made perfect in all good workes This Apostle as before the time of his conuersion which was in the verie yeare of Christs ascension he shed much innocent bloud making hauocke of the members of the Church with the sword of persecution so after the renouncing of his apostaticall tyrannie he saued manie thousand soules by the preaching of the Gospell word of reconciliation For he taught the truth of the eternall God whose minister and vessell of election he was ordeined to set forth his glorie before the face of the mightie instantlie in season and out of season by the space of thirtie sixe yeares to manie nations profoundlie and zealouslie beginning in the nineteenth yeare of Tiberius at Damasco continuing it through out a great part of the world as appeareth by his painfull peregrination and finishing that good worke of his in the thirteenth yeare of Nero whose prisoner he was and at his commandement put to death in Rome for the testimonie of the truth which he sealed with the losse of his life vnto the glorie of the great God This blessed Apostle Saint Paule was founder of the Church of Christ at Ephesus where he preached the Gospell of peace most sincerelie and instructed the Ephesians in the necessarie doctrines of their saluation and in the deepe points of true religion as in predestination and election in faith and iustification in praier and inuocation in grace and adoption in manners and conuersation c. as doth manifestlie appeare in his Epistle written to this people out of bonds and imprisonment The exposition wherof Right Honorable M. Nicholas Hemming a learned godlie excellent Diuine vndertaking accomplishing hath so orderlie plainlie opened al the principal points therin conteined that nothing can seeme doubtfull or difficult no not to the simple and ignorant besides that so briefelie that the memorie of the reader shall be able to carrie awaie both his method and matter Whose worke when I had read and perused I turned familiarlie into our English tong because I sawe it was a booke verie like to be beneficiall vnto euerie priuate person And hauing ended mine honest trauell I remembred among diuers fauourers of learning and louers of godlinesse your good Ladiship whom as I honor for the same respects so finding in your Ladiship among your other vertues a zealous loue to religion and to the sincere seruing of GOD rare things in the multitude what then in the honorable I haue bene thereby induced and thus boldlie haue presumed to prease with this my poore present vnto your Ladiship in waie of dedication and doe praie your fauourable protection of the same Beseeching euen with humblenesse that this my homelie handeled Expositor a straunger borne and newlie araied with course English cloth maie finde such fauour in your Ladiships presence as to be interteined Not doubting but the Author for his excellent learning and profound knowledge vttered therein shall thereby be able to withstand all seditious Scismatikes quarelling Sycophants impudent Papists pestilent Pellagians blasphemous Anabaptists licentious Libertines whose perillous opinions are by him confuted and finallie all the malicious members of Sathan that old serpents synagogue to the preferring of the truth and the increase of Gods glorie vnto whose protection I commend your good Ladiship whose happinesse God graunt maie be such both heere and aboue as your owne heart would wish and as my continuall and dailie praier shalbe Amen Your Honourable Ladiships Most humblie to be commanded Abraham Fleming TO THE RIGHT WORSHIPFVLL LEARned godlie and excellent Diuine M. Henrie of Hertoghenbosch of the auncient house of the Bruchoffens Deane of the Chapter of Lunden in Denmarke and his beloued brother in Christ NICHOLAS HEMMING wisheth health and welfare I Heard Right Worshipfull vpon a time at the mouth of that good and godlie man M. Philip Melancthon that There is no worke more excellent than to teach learne the word of God And it maie bée so verie well For without heauenlie doctrine wée proll in most thicke darknesse and ignorance or to vse S. Paules speach We walke in the vanitie of our minde we wander through our owne blinde vnderstanding and are farre off from the life of God because our ignorance
34. Gospell and of such as set at naught the preaching of the same 169. Gospell a mysterie vnknowne to mans reason 104. 105. Gospell and whic it is called a mysterie 104. Gospell a mysterie and what kinde of mysterie 104. Gospell and the profit of the same vnto whom it must be ascribed 33. Gospell decked with a double title 31. Gospell and whie it was ordeined 31. Gospell of such as depart from the same 130. Gospell a mysterie and what mysterie 105. Gospell an assured token of Gods fauour and grace 103. Gospell more honourable by the constancie of the ministers thereof 115 Gospell sealed with the bloud of the Saints 115. Gospell and the preaching of the same whie it is ordeined 102. Gospell and the dignitie of the same exceeding great 105. Gospell and what is to be learned by the excellencie of the same 114. Gospell what benefits the same offereth 109. Gospell and of the fruit and profit of the same 95. 96. Gospell a tidings bringer of peace 94 95. Gospell an instrument of saluation c. 94. Gospell and what manners are required of vs that professe it 91. Gospell and the benefits of the same 10. 11. Gospell and why we ought not to liue in the ignorance thereof 152. Gospell and how Christian souldiers must be shod therewith 230. Gospell preached maketh the crosse of Christ knowne 74. Gospell called a mysterie whie 24. Gospellers Gospellers carnall dead members of the Church 51. Grace Grace of God what it signifieth 10. Grace the cause of our saluation 83. 84. Grace and three causes of the same 27. Grace and worke at disagreement 11. Grace and what is the foundation of the same 11. Grace of God reacheth vnto all and against them that holde the contrarie 63. Grace and who are thought worthie thereof 63. Grace of God and the riches of the same 21. Grace of God sufficient to saue all men 23. Grace and from whom it proceedeth 11. Grace signifieth anie kinde of commoditie c. 1â—9 Grace and what behooueth Christians which are called thervnto 125. Grace is common to all 94. Grace of God and that we must ascribe all in all therevnto 108. Greedinesse Greedinesse an aduersarie to contentation and temperance 151. Greedinesse and what it is 151. H. Hardnesse Hardnesse of heart and what it is 151. Hardnesse of heart and what insueth the same 151. Heart Heart compriseth all the lustes and appetites of man 150. Heart and whie hardnesse is attributed to the same 150. Hate Hate towardes our parents and of what kinde 20â— Hate and in what cases wee should hate our parents 202. Heretikes Heretikes dead members of the Church 51. Holinesse Holinesse and what effects it worketh 164. Holinesse the beautie and ornament of Gods children 166. Holinesse is referred to the first table 155. Holinesse and what kinde of holinesse is required of vs. 155. 156. Honour Honour due to our parents whie 202. Honour due to our parents wherein the same consisteth 200. Honour due to our parents and of the effect thereof 200. Hope Hope oftentimes taken for faith 28. Hope taken for the thing hoped after 37. Hope of our calling what it is 37. Hope of our resurrection and how the same is ouerthrowne 53. Hope vnpossible to bee had without Christ 90. Hope of saluation the helmet of a Christian souldier 231. Humblenesse Humblenesse of minde slat against pride 128. Humblenesse of minde and what it is 126. Humblenesse groweth out of foure things 126. 127. Husbands Husbands haue rule ouer their wiues after the example of Christ 185. Husbands and for what cause they should loue their wiues 187. Husbands and in what pointes they should declare their loue 187. Husbands and wiues of what minde they should be in matrimonie 192. Husbands reasons whie they should loue their wiues 192 193. 194. Husbands and wiues how they are said to be one flesh 194. Hymnes Hymnes and wherin they consist 182. Hypocrites Hypocrites dead members of the Church 51. I. Idolatrie Idolatrie and the proofe for the same reproued 174. 175. Image Image of God what it is 156. Information Information and what it is called in Greeke 212. Information of the Lord and what it meaneth 212. Instruction Instruction and what it is called in Greeke 212. Instruction and what it signifieth 212. Instruction and what is the stint of the same 212. Iustification Iustification a fruit of Christes resurrection 42. K Knovvledge Knowledge of Christ and what is the fruit of the same 143. 144. Knowledge of Christ made fruitfull by loue 149. Knowledge of the sonne of God what it is 142. Knowledge of Christ and in what case they be that lacke it 144. Knowledge of Christ and in what cases it is but vaine 153. Knowledge of Christ and in what things it consisteth 153. Knowledge of Christ the cause of leading a godlie and honest life 152. 153. Knowledge of Christ and what are the effects of the same 153. L. Lawe Lawe of obedience laid vpon the women 184. 185. Lawe of Moses how farre it is abrogated 94. Lawe of commandements what 92. Lawe morall lawe ceremoniall 92. Lawe abrogated and of the end of this abrogation 93. Libertie Libertie of Christians falslie defined 215. Libertie of Christians and wherein it consisteth 215. Lieng Lieng a member of the olde man 156. 157. Lieng is all manner of colourable and double dealing 156. Life Life of man a continuall warrefare 228. Life of God what it meaneth 150. Light Light and to whome this word light is attributed 172. Light and who are the children of light 172. Light and how light reproueth all things 176. Light and what the nature thereof is 176. Light and notable doctrine vpon these words Awake thou that sleepest c. 177. Light and what it is to walke as children of light 173. Light and what is the dutie of the children of light 174. Long-suffering Long-suffering a companion of meeknesse 127. Long-suffering defined and shewed what it is 127. Loue. Loue of God the sonne proued to bee exceeding great 165. Loue of Christ and of three notable points of doctrine from thence deriued 166. Loue towards one an other commanded by example 166. Loue and what it comprehendeth 33. Loue of Christians must be showne in their behauiour 129. Loue and what kinde of loue faith requireth 118. 119. Loue and the manner how it knitteth the mindes of men together 127. Loue of God the sonne aboue measure 119. Loue of the husband to the wife described 197. Loue maketh the knowledge of Christ fruitfull 149. Loue maketh faith effectuall 149. Loue proceedeth from faith 236. Loue of Christ to his Church expressed 187. 188. Loue of Christians and in what thing it sheweth it selfe 237. Loue and that wee must learne a paterne thereof in Christ 135. Loue of Christ towards his Church 51. Loue coupleth vs in brotherhood one with an other 27. Lust Lust of the flesh is in all 80. Lust of the spirit and in whom it
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
doctrine is by nature the first exhortation the second by order For this is the perpetual order of Moses of the Prophets of Christ of the Apostles and of all such as teach aright that vpon doctrine which they deliuer in the first place they frame bring in their admonitions their exhortations their comminations or threatenings their reprehensions or rebukings their consolations c. For so doe they applie their doctrine to the hearers And surely a small matter it is to teach well except therwithall thou stirre vp the slouthfull with certeine pricks except thou refresh and comfort the fearefull except thou rebuke and chide the stubburne and wilfull c. Furthermore the former part which is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Doctrine is not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is to say standeth not vpon disputation or reasoning but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is to say consists in expositiō For it conteineth an exposition of the mysterie of our saluation that first in generall towardes all the elect or chosen declaring that it is not a new mysterie of saluation but in such sort ordeined and established before the creation of the world by the méere goodnesse of our heauenly Father that he would saue all beléeuers in his beloued sonne Then he diuideth the generalitie applieth the same to the specialties shewing That the benefit of reconciliation or attonement doth indifferently belong to the Iewes and to the Gentiles among whom were the Ephesians And as Rhetoricians teach what is to be obserued in the exposition of things so he beateth in more déeply the causes the circumstances For he setteth downe most diligently the causes efficient materiall formall and finall of this mysterie making a repetition of the selfe same things yet againe both that a desire of this so great a mysterie might be kindled the more in the mindes of the Ephesians also that they might not for any causes whatsoeuer fall from so great grace Héerevpon also it ariseth that he saith he giueth God thankes for that he hath vouchsafed to reueale his mysterie of the saluation of mankinde to the Ephesians that he witnesseth likewise that he praide vnto God for the Ephesians that they might profit daily more and more in the knowledge of this mysterie Now that he might persuade the Ephesians that saluation fréely giuen doth also pertaine to them he sheweth how he himselfe was called and taught by the reuelation of Iesus Christ to preach the Gospell or glad tidings of saluation freely giuen not to the Iewes onely but to the Gentiles also the difference betwéene the Iewes and the Gentiles being taken away by the cōming of Christ so that saluation fréely giuen is indifferently and without respect offered to the Gentiles and to the Iewes faith béeing the instrument whereby it is receiued Hitherto haue we touched the former part of this Epistle which he knitteth vp and endeth with a thanksgiuing according to his vsuall manner Héere let the Readers diligently marke how fitly all things are applied to the scope and ende of his writing If grace be powred out so plentifully vpon all men if the mysterie of saluation decréed and purposed before the creation of the world be preached if in his beloued sonne he loueth the beléeuers if he seale saluation grace by his spirit if he sende Apostles and Ambassadours with grace of this mysterie if it bée a gift and benefit fréely giuen if by the preaching of this benefit the praise and glorie of God is testified to be short if the holinesse and saluation of men be sought what man or woman vnlesse they be wodde witlesse contemners and despisers of their owne saluation but will confesse that it is meruellous necessarie to stand sledfastly in this doctrine with a valiant inuincible minde and courage to suffer rather any torments than to fall from so great grace and saluation The latter part which standeth vpon exhortation is diuerse manifolde For in this the Apostle exhorteth first of all to the vnitie of spirit in loue charitie then he goeth to common dueties as it were to y e specialties of the generalitie Then by reasons repugnant contrarie to our vocation or calling he weaneth and withdraweth vs from vices and declareth by comparison what the godly ought to do Heerevnto he addeth precepts concerning domesticall discipline or household gouernment For he inioineth husbands wiues parents children maisters and seruaunts 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 officia sib◠inuicem reddere that is to say to vse semblaunt and proportionable duties one towards and other all which he draweth out of the fountaine of faith loue applieng to each seuerally that which to them is conuenient After this he maketh vp the panoplie or warlike furniture of Christian souldiers and therwithall he armeth the Ephesians against Sathan the enimie of mans saluation vnto this part be ioineth are quest that the Ephesians would pray for him Lastly he maketh mention of Tychicus whom he sent vnto them with this Epistle of whom as he certifieth them they might know his estate so at the length with a well wishing vnto them according to his custome he maketh en ende Let this be sufficient to be spoken of the order and method of handling this Epistle Now in the explication or expounding of euery seuerall Chapter I will after my manner kéepe this order First I will gather drawe euery seuerall Chapter to a certaine summarie or head Secondly will set downe the order and parts of euery seuerall Chapter Thirdly and lastly I will adde an exposition an obseruation of such doctrines as we shall méete with an applieng of them to our vse and practise The first bringeth this benefit that whatsoeuer is Rhetorically spoken the same béeing examined summarily by Logick may the more easily bée vnderstood and in few words or short speach once conceiued may sticke the faster in memorie The second which is the middlemost doth helpe as well the interpreter or teacher as also y e learners or scholers It helpeth the interpreter or teacher least he forgetting those things wherof speciall consideration should be had might breake out into straieng opinions nothing belonging to the Authors meaning which thing in sequele ingendreth many corruptions diuersitie of opinions vnprofitable disputations sects heresies It helpeth y e learners or scholers bicause they besids obseruation marking of the order than the which nothing is more handsome commendable ma◠the more narrowly sée into y e pith substance of things whereby iudgment is formed in the learners to the end y t they in other writings may obserue marke the phrase and manner of speach The last examineth the order of things bringeth light to that which is hidden darke vntieth y t which is intangled snarled sheweth the vse of those things which are declared in our life by which meanes it commeth to passe as the Apostle saith that out of the
merits of men ouerthrowne and condemned For how can that be of merit which is of grace For that saieng of the holie Ghost standeth vnremouable Si ex gratia non ampliùs ex operibus alioqui gratia non est gratia c. If it be of grace it is no more of works or else were grace no more grace But if it be of works it is no more grace or else were worke no more worke The Apostle in this place doth so oppose and set grace and worke one against the other that both of them can by no meanes be attributed to one selfe same third thing neither yet the one ascribed to the other Moreouer this well wishing doth teach vs that we can obtaine no good thing at Gods hand but that which procéedeth from God by and through our Lorde Iesus Christ Saint Paule therefore sendeth vs to the Well head of all goodnesse and there withall requireth faith which is the bucket whereby wee drawe all goodnesse out of this Well head For as the foundation of this grace and peace is the good will of God and his fatherly loue in hauing compassion of man so man is the marke or ende wherevnto this foundation is referred but yet by faith For faith is the instrument whereby this grace and reconciliation offered vnto vs is receiued and possessed 3. Verse Blessed be God euen the father of our Lord Iesus Christ Blessed be God the Father of our Lord Iesus Christ THe apostle beginneth with thanksgiuing which tendeth héerevnto euen to admonish vs of our duetie For it is not conuenient that we should lightly passe ouer and let slip any grace of God without praising magnifieng his name for the same The word Blessing which Saint Paul vseth in this place hath not a simple signification but varieth in consideration of that wherevnto it is applied for God blesseth man man blesseth God and man blesseth man howbeit diuerse and differing waies When God is said to blesse man y e meaning is That God in speaking the word prospereth and dealeth well with him For the worde of God is his worke and what he saith is done Man is said to blesse God when with a true faith he praiseth glorifieth God for his benefits through Iesus Christ and that with the heart outward confession of the mouth That this is so it is euident bicause the Scripture vseth these wordes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 well wishing and blessing indifferently the one for the other Man is said to blesse man when he wisheth him prosperitie and praieth that all things may goe well with him Furthermore the priestlie blessing is not to be supposed the blessing of man onely but rather of God in which blessing the commaundement the promise is to be marked The commaundement is this Benedicetis c. Thus shall you blesse the children of Israel saith the Lord say vnto them The Lord blesse thee and keepe thee The Lord make his face shine vpon thee be mercifull vnto thee The Lord lift vp his countenaunce vpon thee and giue thee peace The promise is this Inuocabunt Sacerdotes c. The Priests shall put my name vpon the children of Israel and I will blesse them This promise is to be receiued by faith and it staieth vpon the merite of Christ in whome all the promises of God are yea and Amen 3. Verse Who hath blessed vs vvith all spirituall blessing in heauenly things in Christ VVhich hath blessed vs with all manner of spirituall blessing in heauenly things by Christ THis is the reason of his thanksgiuing wherein hee comprehendeth very great things in singular shortnes For first of all he setteth foorth the fountaine and Author of all blessing that is to say of all prosperitie namely God the Father who of his fatherly good will blesseth vs. Secondly he giueth vs a sight of the obiect to wit man vpon whom God hath powred his blessing most liberally Thirdly he declareth the peculiar blessing which is handled in this place to be spirituall grace whereby wée are adopted and made heires of euerlasting life Fourthly he sheweth that this peculiar and excellent blessing is not to be sought for in the worlde but in heauen and that it is begun first heere but there ended and made perfect Fiftly and lastly he addeth the matter of this spirituall blessing For Christ is the matter and merite of the same Marke how many and how heauenly things the Apostle knitteth vp in a very few words As the first and the second point teach vs that God is the Fountaine of all good so they beate downe and kéepe vnder all arrogancie and pride of man The third point teacheth vs that the benefits of the Gospel are spiritual The fourth sendeth vs to heauen by faith where the treasure of all blessing is laid vp in Christ The fift and last ouerthroweth mightily all merites of men For the merit of this heauenlie blessing is in none other but in Christ alone 4. Verse As he hath chosen vs in him before the foundation of the world that vve should be holie vvithout blame before him According as he hath chosen vs in him before the creation of the world that we should be Saints vnreproueable before him in loue THis is a reason of that which the Apostle said before For as in the last verse he set downe a reason why we are bound by dutie to extoll the goodnesse of God to wit because he hath most liberallie powred his spirituall blessing vpon vs whereby he hath blessed vs in Christ so héere is annered a reason of that reason by exposition Wherein as he comprehendeth the foundation and matter of that heauenlie grace or spirituall blessing so likewise he shutteth vp as it were in a verie briefe Aphorisme the time and last ende of the same to the intent that this mysterie might the more manifestlie appeare before our eies The foundation of our spirituall blessing or heauenlie grace or of our saluation the Apostle maketh Gods eternall election whereby he vouchsafed to choose such as should beléeue in him before the creation of the world The matter thereof is Christ For in him onelie heauenlie grace doth rest yea our life saluation is in him Héere we must take verie great héede that we separate not election from his proper matter For we must not dreame of anie election without Christ God hath not chosen vs simplie but in Christ that is to say as members of Christ knit by faith vnto Christ our head He saith that this election in Christ was therefore wrought before the world was made least the Ephesians should thinke that this Gospell or doctrine of obteining saluation by Christ was preached by Paule at happe hazard or aduentures as a doctrine but latelie hatcht but that they might rather know that it was the eternall counsell or purpose of God to giue saluation to all that beléeue in Christ The last ende
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
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
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
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
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
〈◊〉 〈◊〉 〈◊〉 I am that good shepheard So héere also 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I am that same prisoner of Iesus Christ who haue the name euerie where to bee him that would make the Gentiles equall with the Iewes for which things sake I am now lead awaie to Rome and there kept prisoner Héere thrée places offer themselues vnto vs. The first That the preaching of the Gospell is ordeined for the building vp of the Church The seconde That the godlie preachers of the word must looke for nothing but trouble and persecution at the hands of the world The third That the preaching of the Gospell is a most assured token and vndoubted warrant of Gods fauour Verses 2. 3. 4. 2 If ye haue heard of the dispensation of the grace of God vvhich is giuen mee to you vvard 3 That is that God by reuelation hath shevved this mysterie vnto me as I vvrote aboue in fevv vvords 4 Whereby vvhen ye read ye maie knovve mine vnderstanding in the mysterie of Christ If ye haue heard of the dispensation or ministration of the grace of God which is giuen me to you ward to wit that God by reuelation hath made the Gospell knowne vnto me as I wrote vnto you before whereby when yee read ye may vnderstand my knowledge in the mysterie of Christ THis is a cause of the former reason taken from the cause efficient which he saith was not vnknowne to the Ephesians First he sheweth he was called of God to the office of an Apostle Secondlie he declareth y e manner of his calling Thirdlie he auoucheth that he learned the Gospell from aboue euen of God concerning which thing he wrote to the Ephesians before as he saith to the intent that they in reading might vnderstand knowe the certeintie of his doctrine and calling All these points pertaine to this purpose that we may be assured that S. Paule was an Apostle of the Gentiles by the appointment and commaundement of God so that wée neede not at anie hand to doubt of the certeintie of his vocation or calling testimonies whereof may bée read in the Actes of the Apostles in his Epistles to the Galathians and the Philippians Héere thrée things méet vs worthie of marking First How necessarie the certeintie of their calling is which teach in the Church The second That the Gospell is a mysterie vnknowne to mans reason flat against that most filthie and beastlie knaue which braggeth without shame that he forsooth by naturall reason found out the necessitie of the Gospell and the sending of the Messias into the world without the writings of the Prophets and Apostles The third That the certeintie of the Apostles doctrine is vnmoueable stedfast and vndeceiuable Verses 5. 6. 5 Which in other ages vvas not opened vnto the sonnes of men as it is novv reuealed vnto his Apostles and Prophets by the spirit 6 That the Gentiles should be inheritours also of the same bodie and partakers of his promise in Christ by the Gospell VVhich in other ages or times was not knowne to the sonnes of men as it is now opened vnto the holie Apostles and Prophets by the spirit that the Gentiles are coheires and of the same bodie and partakers of his promise in Christ by the Gospell THis is an amplification or enlargment by comparison wherein a reason is rendered why the Gospell of the calling of the Gentiles is named A Mysterie to wit bicause it was vnknown to the world till such time as it was opened by heauenlie reuelation that it was not made manifest to all the Gentiles indifferentlie one with an other that the knowledge of this mysterie was not so euident to the olde Prophets as it was to the Apostles For although the olde Prophets prophesied much of the calling of the Gentiles to the Gospell yet notwithstanding the time and the manner thereof were not so cléere to them as to the Apostles Nowe what kinde of mysterie this is of the Gospell which hee hath in hand he declareth in saieng That the Gentiles should be inheritours also and of the same bodie and partakers of his promise in Christ by the Gospell The mysterie of the Gospell therfore is this That the Iewes and the Gentiles are made ioint-heires of the heauenlie inheritaunce that they all make one bodie in Christ and that the promise of grace which is offered by the Gospell pertaineth vnto them both alike This equalitie or making of the Iewes and Gentils all alike ouerthroweth the prerogatiue or title of excellencie whereof the Iewes maie séeme to vaunt For saluation is a méere frée gift which is also offered fréelie to the most vnworthie Gentiles and to Idolaters but is receiued by faith alone For when the Apostle saith Of his promise in Christ and when he maketh the Iewes and the Gentiles euen and equall what else doth he but exclude and harre out all degrées of worthinesse in merites and requireth the faith of the promise The specialties of this place followe in order Theâ— first That the Gospell is a mysterie which mans reason cannot of it selfe by anie meanes reach vnto The second That the mysterie of the Gospell is reueled by the holie Ghost in preaching with liuelie voice and sounding vtterance For outward preaching auaileth and profiteth little vnlesse there be present within vs the true teacher namelie the holie Ghost which is effectuall and forceable in the worde and with the word The third That all Christs faithfull ones are heires of one and the selfe same inheritaunce members of one and the selfe same bodie and partakers of one and the selfe same saluation by one and the selfe same Iesus Christ The fourth That the dignitie of the ministrie of the Gospell is excéeding great and the necessitie thereof is not smal For by the same the promise of saluation which is to be receiued by faith alone is offered vnto all in Christ Iesus Verse 7. 7 Whereof I am made a minister by the gift of the grace of God giuen vnto me through the vvorking of his povver VVhereof I am made a minister according to the gift of Gods grace giuen vnto me according to the working of his power SAint Paule méeteth them in the téeth which would charge him with arrogancie for that he doth so highlie aduance his ministerie he vseth a certaine shifting off from himselfe to an other For he doth not make his owne merit or vertue but Gods grace the cause that hée was called to be an Apostle Againe he ascribeth it to the working of Gods power that by his Apostleship it pleased God to build his Church For séeing God is able to bring to passe that things which are not maie bée why then might he not of a bloudsucker make aâ—â— Apostle why then might he not of an arrogant person make a wise preacher why then might he not of a weakling make a Champion Let euerie one of vs set before his eies this example of