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.

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 be∣fore. For as in the last verse he set downe a rea∣son, 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 foun∣dation 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 eter∣nall 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 hea∣uenlie 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 cho∣sen 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 ra∣ther know, that it was the eternall counsell or purpose of God, to giue saluation to all that beléeue in Christ.

The last ende 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 ther∣vpon, 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 saluati∣on 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 stan∣deth stedfast, He that beleeueth in the sonne, shall not perish, but shall haue euerlasting life. For by faith a pas∣sage 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 foun∣dation of the world. For of them which fell, some are cho∣sen to life, and some are reserued or kept to due condem∣nation. 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 corrup∣tion, 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 coun∣sell 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 dis∣case, 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 re∣spect 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 in∣deuour 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 e∣lected 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 condi∣tional,* 1.1 as these words of Paule beare record, Si modo, &c. If you continue grounded and stablished in the faith. Participes,* 1.2 &c. We are made partakers of Christ, if we

hold fast the confidence, and the reioicing of the hope vnto the ende.* 1.3 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.* 1.4 Christ in like case bea∣teth into our heads this condition,* 1.5 Qui crediderit, &c. He that beleeueth, shall not be condemned: but he that be∣leeueth not,* 1.6 is condemned alreadie. Nisi, &c. Except yee amend your liues,* 1.7 ye shall all likewise perish. Si man∣seritis, &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 di∣uerslie, 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,* 1.8 Fidelis sermo, &c. This is a true saieng, and by all meanes worthie to be receiued, that Christ Iesus came in∣to the world to saue sinners.* 1.9 Againe, Hoc honestum, &c. This is good and acceptable in the sight of God our Sa∣uiour, 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,* 1.10 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,* 1.11 but sinners to repentaunce. Againe, Deus est, &c. The Lord is pati∣ent

towards vs, & would haue no man perish, but would all men to come to repentaunce.* 1.12 Againe, Omnis, &c. Whosoeuer beleeueth in him, shall not be ashamed: for there is no difference betweene the Iewe and the Gre∣cian: for he that is Lord ouerall, is rich vnto all that call vpon him. Againe, Apparuit, &c. For the grace of God,* 1.13 which bringeth saluation vnto all men, hath appe∣red: & teacheth vs that we should denie vngodlines, & worldlie lusts, and that we should liue soberlie & righ∣teouslie, and godlie in this present world: looking for the blessed hope & appearing of the glorie of the migh∣tie God, and of our Sauiour Iesus Christ. These and such like saiengs let vs set against all sophistrie, nothing re∣garding the fowle language of sophisters, albeit they mis∣call vs at their pleasure, tearming vs, fooles, dolts, block∣heads, asses, and otherwise as they list. Let Christ alone be our wisedome, who (as we know well inough) hated all sophistrie.

Notes

• * 1.1

  Col. 1. 13.
• * 1.2

  Heb. 3. 6.
• * 1.3

  1. Tim. 2. 15.
• * 1.4

  2. Cor. 5. 3.
• * 1.5

  Ioh. 3. 18.
• * 1.6

  Luke. 13. 5
• * 1.7

  Ioh. 15. 7.
• * 1.8

  1. Tim. 1. 15.
• * 1.9

  1. Tim. 2. 3 4. 5. 6.
• * 1.10

  Matth. 9. 13.
• * 1.11

  2. Pet. 3. 9
• * 1.12

  Rom. 10. 11. 12.
• * 1.13

  Tit. 2. 11. 12. 13.