The epistle of the blessed apostle Saint Paule which he, in the time of his trouble and imprisonment, sent in writting from Rome to the Ephesians. Faithfully expounded, both for the benefite of the learned and vnlearned, by Nicholas Hemming ... Familiarlie translated out of Latine into English, by Abraham Fleming. Heerein are handled the high mysteries of our saluation, as maie appeare by the table of commonplaces necessarilie annexed by the same A.F. Perused and authorised.

Verses. 11. 12. 13.

11 He therefore gaue some to be Apostles, and some Pro∣phets, and some Euangelistes, and some Pastours, and Tea∣chers.

12 For the gathering together of the Saints, for the vvorke of the ministerie, & for the edifi∣cation of the bodie of Christ,

13 Till we all meere together, (in the vnitie of faith, & know∣ledge of the sonne of God,) vn∣to to a perfect man, and vnto the measure of the age of the ful∣nesse of Christ.

And he in deede gaue some to be Apostles, and some Prophets, and some Euangelists, and some Pastours, (or Shepheards,) & some Doctours, (or Teachers) for the restoring of the Saints to the worke of the ministerie, and to the edifieng of the bodie of Christ, till we all meete to∣gether in the vnitie of faith & knowledge of the sonne of God, vnto a perfect man, to the mea∣sure of the age of Christes fulnesse.

THis is a rehearsall of the giftes, wherewith Christ chieflie beautifieth his Church: and it is a significati∣on also of the end whie these gifts are giuen, and where∣to they are ordeined. The gifts are these, (Apostles, Pro∣phets, Euangelists, Pastours, and Teachers.) Although the last ende of these be all one: to wit, (The edification of the bodie of Christ:) yet their offices and charge is diuerse, as in the descriptions of them shall be decla∣red.

The (Apostles) were the verie next men immediatlie chosen of Christ, appointed and ordeined to teach & preach the Gospell, and that not in some certaine place, but eue∣rie where throughout the whole world, according to this commaundement of Christ, Ite in vniuersum, &c. Go ye ouer all the world, & preach the Gospell to euerie crea∣ture, &c. Such were those twelue, which are also peculi∣arlie called by the names of (Apostles.) To these was S. Paule also afterwards ioined, who was chieflie appointed an (Apostle) for the Gentiles, that he might carrie the name of Christ among them. But, bicause this order and degrée of men was made, that by them God might haue

his Churches gathered together and established through∣out the whole compasse of the world: therefore ceassed they (the Apostles I meane) when the Churches were thus by them set in order and edified.

Of (Prophets) we maie make two orders, whereof the one was in the olde Testament, the other in the new. The (Prophets) of the olde Testament were they, which béeing taught by speciall reuelation from Hea∣uen, euen of God himselfe, prophesied of things to come: which when they came to passe, warranted the hea∣rers of their wordes, that their propheticall doctrine was not voide of truth. The euents therefore, and fal∣lings out of their prophesies, and the successes of the same, were certaine seales of that heauenlie doctrine which they deliuered to the Church. The (Prophets) in the new Testament, were men indued with singu∣lar wisedome, whose charge and office it was, not one∣lie to expounde the Scriptures, but also to gouerne and keepe in order the Churches, which the Apostles had assembled and edified: and that one while in one place, an other while in an other place, euen as it plea∣sed the Apostles. This order therefore was likewise temporall, and had but his time.

The (Euangelists) were companie-kéepers with the Apostles. For the Apostles ioined the (Euangelistes) with them, for the easing of their labours. And although these also preached the Gospell, as the Apostles did: yet notwithstanding, they were of a lower degrée than the Prophets. Such were Titus, Syluanus, Apollo, Marcus, Lucas, and Timothie, whom Saint Paule exhorteth to doe the woorke of an (Euangelist:) which worke appeareth to haue bene inioined to the A∣postles, in bestowing their trauell in preaching the Gos∣pell of Christ euerie where. The (Euangelists) there∣fore were not sent next & immediatlie of Christ, as the Apostles were. They had not the ouer sight and rule of

the Churches, now these, now those, which the Apostles had planted, as the Prophets did: but they were the A∣postles companions onelie, whose helpe and seruice they vsed, in the discharging of their office. And although that the name of an (Euangelist) signifieth generallie, anie Preacher of the Gospell, whom ye will: yet notwith∣standing, it is héere taken for one certaine charge and office, as we haue alreadie shewed. Sometimes also those foure, which wrote the historie of our Lorde Ie∣sus Christ, commonlie called the Gospelles, are named (Euangelistes), of whome two were likewise Apo∣stles: to wit, Saint Matthew, and Saint Iohn: and two were companie-kéepers with the Apostles: namelie, S. Marke, and Saint Luke.

Those were (Pastours), whom at this daie we call the Rectors or Ministers of Parishes, (some, after the olde fashion, Parish Priests.) These were appointed and set ouer certaine Churches, that by preaching or ma∣king of Sermons, by ministring the Sacraments, and by a kinde of holie discipline and order, they should rule and gouerne them. These are not for a time, but for euer, euen to the daie of iudgement: their office is so néedfull in the Church.

They are (Teachers,) whom the Church in olde time called by the name of Catechisers: whose office was to set downe a forme and order of doctrine, and to deliuer certaine foundations and grounds of doctrine, which the Pastours afterwards should tie themselues vnto, and di∣ligentlie folowe. Such are they which at this daie teach and instruct youth in schooles the principles and rules of Christian religion. These haue an eie to this: to wit, that true expounding, and right order in teaching, be kept in the Church.

But although in the Apostles time, the ceremonie of promotion & preferment was not receiued, which at this daie is in vse: yet notwithstanding, thus much we must

knowe, that the godlie gouernors of Churches & schooles, ordeined degrées of promotions vpon good and profitable aduisement: both that the arrogant and hautie hearted, should not vsurpe and challenge vnto themselues the ti∣tle of honour and worship, without the iudgement of the Church: and also, that by open witnesse they might be warranted fit for that place & office, and growe in coun∣tenance and estimation. Neither is this against the dignitie of the ecclesiasticall Hierarchie: which the holie Ghost commendeth vnto vs. For, when the holie Ghost commendeth vnto the Ephesians an order and comelinesse to be kept, he leaueth vnto himselfe, the authoritie to establish and make rites and ceremonies, which doe tend vnto the kéeping of order and comeli∣nesse.

There is no cause therefore, that we should care for the speaches of proud praters, (Diuels in déed,) which haue these degrées in contempt: so that they, on whome these degrées are bestowed, remember who they be that so despise them, and also bethinke them, that their places of preferment, are not signes or tokens of an arrogant ouerlooking and ouerruling of others: but rather open witnesses of their office and charge, which they owe vnto the Church: and to the performance where∣of they are bounde, as it were, by sacred and solemne oth.

But the aduersaries peraduenture laie this in our waie. The Church of Christ should not be acquainted with pompe, she should not be skilfull in such things: let her haue the triall and examining of faith and holi∣nesse: let her haue praiers, and the laieng on of handes. I aunswere, that it is not a thing vnworthie for Chri∣stians, to bestowe vpon godlie and learned men, testimonies of their learning and honestie: that the Church should knowe, to whom shée might safelie com∣mit, and boldlie put in trust, the gouernement and charge

of doctrine. And although such manner of promotions haue bene a long time abused, that makes no matter: so that wée reserue and keepe in Churches and Schooles, such things as are profitable and necessarie: all drosse and dregges béeing cleansed quite awaie.

Againe, they trip vs in our talke, saieng, That the Lord did forbidde anie to be called Rabbi, and Maisters vpon earth, bicause there is but one Maister. I aun∣swere, that the same Lorde saith, wée must call none Father vpon earth: and yet he in his lawe giueth vs com∣mandement to honour our Fathers. Wherefore this is to bée vnderstoode, not of the name, but of some other thing which was forbidden. Besides this, the cirum∣stance of the place is sufficient disproofe against them, which sheweth what this forbidding meaneth. For this followeth, Qui maximus, &c. Hee that is grea∣test amongest you, shall bee your Minister, Againe, Hee that exalteth himselfe, shall bee brought lowe.

The Lordes will therefore was not by his forbid∣ding, to take awaie the name of Father, Maister, or Teacher: but all arrogant confidence, and selfe-liking in vs. Hée will not that wée sooth and smooth our selues, if wée séeme to excell others in some kinde of giftes. Hée will not that we proudlie preferre and thinke bet∣ter of our selues than of others: but that hée rather, which is the greatest, should shewe himselfe a minister vnto all. He will not that we shoulde deuise and set abroch a new and straunge doctrine, but that we shoulde faithfullie followe our onelie Maister Iesus Christ, in matters of saluation.

Now, in that they laie load at vs with the saieng of S. Iames, Ne sitis multi magistri, &c. My bretheren, be not manie Maisters, knowing that we shall receiue the greater condemnation: that is soone aunswered. For Saint Iames to that his forbidding, addeth a reason, saieng: In multis, &c. For in manie things we sinne

all. So that the meaning of this inhibition or forbidding, is this: I would that ye should not be sharpe controllers of other mens manners.

Now let vs come backe to the exposition of our text, where the Apostle setteth downe the end of those giftes, wherewith Christ hath and doth beautifie his Church. (For the gathering together of the Saints for the worke of the ministerie, and for the edification of the bodie of Christ.) To this ende belongeth all Christs bestow∣ing and giuing out of his gifts. This (Gathering toge∣ther of the Saints,) is called 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 in Gréeke, and signifieth properlie, a restoring or repairing of a thing decaied: as when the members of the bodie, as the bones, or such like, are loose, out of order, or beside their right place: but afterwards set in againe, fastened, and made sound and whole, that all and euerie part of the bodie, maie be in good making and liking.

Héerehence Saint Paule, who compareth the Church to the bodie, applieth the word to the state of the Church well ordered and gouerned. The diuersitie of gifts ther∣fore, wherewith Christ beautifieth his Church, belongeth to the well ordering and gouerning of the Church. For to this thing, as it were to the proper end, these gifts are appointed. This followeth, (For the worke of the mi∣nisterie,) that we might knowe, what instrument Gods will is to vse, (For the gathering together of his Saints:) to wit, (The ministerie of the word.) Afterwards the Apostle expoundeth this (Gathering together of the Saints,) and calleth it, (The edification of the bodie of Christ,) concerning which we haue said sufficient in the second Chapter.

Now followeth an amplification or enlargement, ta∣ken from the circumstance of the time, and the manner of (the edification of Christs bodie, Till we all meete together in the vnitie of faith, and knowledge of the sonne of God:) that is to saie, Till we all are made one

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in faith and in the knowledge of Christ. In that he saith, (Till we all meete together,) it is to good purpose. For he signifieth, that it is not one daies worke for all of vs to be made full and perfect in Christ: but that it must be our dailie labour, till at length we come to that vnitie of Christs bodie, the cause of which (Vnitie) is faith. This (Knowledge) is not a knowledge onelie of the minde concerning Christ, but also a confidence of the heart. For, it is not enough to knowe that Christ is God, man, one person in Trinitie, King, Prophet, and Priest: vnlesse with stedfast confidence and boldnesse we build vpon him.

Héere the degrées of (Vnitie) must be marked, the first whereof is, the (Knowledge) of Christ: from whence (Faith) springeth. By this (Faith) we are in∣graffed into Christ, and made as it were of his bodie. ••eing therefore ingraffed into him, & made of his bodie, it is our part, like members of one & the selfe same bo∣die, to haue care & regard one of anothers health and good case, through loue: this (I saie) is our dutie, who are ioined together one with another among our selues, by the spirit of Christ. Out of these things therefore is to be gathered, that the (Vnitie) of the Church consist∣eth not in traditions of men, nor in ceremonies, but in the consent of true doctrine and faith, from whence the loue of one another doth spring.

Moreouer, when it is said, (Vnto a perfect man, & vnto the measure of the age of the fulnesse of Christ,) the Apostle expresseth, by a notable & trimme Metaphore, the increase & growing of the Saints. For, as there are diuerse degrées of age: as, infancie, childhood, middleage, oldage, dotage, &c. so must Christians growe by litle and litle, in the faith & knowledge of Christ. They must not kéepe still at the nethermost steppe, and staie there: but they must goe vp higher and higher, till they come to perfectnesse: which notwithstanding they shall not ob∣teine

at full, before they, hauing put off the olde man, shalbe glorified both in soule and bodie, with a blessed life.

These words therefore of the Apostle must not be referred to the bodie, which is but an idle lumpe: but to the light of the minde, and the affection of the heart: to wit, that we should knowe Christ trulie, and leane vp∣on him with a liuelie faith, that we should not be waue∣ring, like children, who by reason of their young yeares haue not a settled iudgement: but like men growne to full age, whose iudgement being steddie, they constantlie mainteine the truth.

For, whatsoeuer is héere spoken of the bodie, and of the (Measure of age,) it is to be applied vnto the spirit, and the increase of the same. For, as the Lord himselfe grewe in bodie, till such time as he became (A perfect man,) and had the iust measure of his full age: euen so we must growe in faith, and the knowledge of Christ, till we are come to perfectnesse. This to be the true and naturall meaning of Saint Paules wordes, that which followeth is witnesse. For the Apostle is not in hand héere with our bodies, wherewith we shall rise a∣gaine: as some verie vnaduisedlie doe gather in this place. For that maketh neuer a whit for the drift of this present discourse.

Notes

• Mark. 16. 15.
• Mat. 10. 2 3. 4.
• 2. Tim. 4. 5
• Or Churches holie go∣uerne∣ment.
• Math. 23. 8.
• Mat. 23. 9
• Exod. 20. 12.
• Mark. 7. 10.
• Mat. 23. 11. 12.
• Luke. 14. 11.
• Iam. 3. 1.