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. 8. 9. &. 10.

8 Whereby hee hath bene a∣bundant towards vs, in all vvis∣dome and vnderstanding.

9 And hath opened vnto vs the mysterie of his vvill, accor∣ding 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 wis∣dome and prudence, in ma∣king knowne vnto vs the my∣sterie 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 to∣gether 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. He∣therto 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 commu∣nicated vnto vs: namely, to the verie ministerie of the worde, of which ministerie he speaketh, not after a com∣mon 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 (〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 to abound) whereby those riches of Gods grace are signi∣fied, wherof he spake before: that we might know, that the grace of God is sufficient to saue all men. For the foun∣taine 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 great∣nesse & 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 hea∣rers: to wit, that thereby they are instructed (In all wis∣dome and vnderstanding.) For so doth the old Interpre∣tour, and Erasmus, translate the words verie well. Now these words are rightly discerned, if we referre wisdome (〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉) to knowledge: and vnderstanding (〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉) 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 Apo∣stle saith to the Philippians.* 1.1 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 re∣uelation of Gods grace towards mankinde: & also of his

election, whereby he chose vs in Christ.

The second, that the perfect wisdome and vnderstan∣ding 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,* 1.2 yea, to count them ac∣cursed, 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, ac∣cording 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,* 1.3 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 reue∣lation 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 obedi∣ence 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 be∣léeue, and obey the Gospell. For so we taught euen now out of the Apostles words.

Now, in that the euent or successe is not aunswera∣ble 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,* 1.4 & 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 my∣sterie, as before he made it the cause of our election and predestination. Whereby we are admonished, that wée must iudge of our election and predestination by our cal∣ling: which calling, séeing it is as well vniuersall, accor∣ding to y^t saieng: Ite in vniuersum, &c. Go ye throughout the whole world, and preach the Gospell vnto euerie creature, (whiles he nameth (euerie creature), he taketh away the difference of people and persons:) as also condi∣tionall, namely, the condition of faith, according to that saieng: Qui credident, &c. He that beleeueth shall be sa∣ued: therefore shall election and predestination be like∣wise conditionall, which are not to bée separated from Christ, who is the matter of them both.

Now followeth a double circumstance of this good plea∣sure of God, the first is, of the time of the reuelation of the mysterie of the Gospell: the second is, of the ende of the reuelation. For when he saith (In the dispensation of the fulnesse of the times) he signifieth, that the good pleasure of God was then reuealed, when the time was come, which God had appointed with himselfe. Now, this time, as it was marked of the Patriarch Iacob with a speciall signe & token: so was it noted of Daniel the Prophet with a certaine bound & limit.* 1.5 Iacob saith, Non auferetur, &c. The scepter shall not depart from Iudah, vntill Shilo

come: that is to say, The seed promised to our forefathers. Daniel reckoneth thrée score & ten wéekes of the yeares from the captiuitie of Babylon,* 1.6 vntill the comming of our Lord Iesus Christ. Of this time speaketh Paule, sai∣ing:* 1.7 Quando vent, &c. When the fulnesse of time was come, God sent foorth his sonne made of a woman, and made vnder the law, that he might redeeme them which were vnder the lawe. The word (Dispensation) which Paule vseth in this place, is called in Gréeke 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, of which word there is a double vse. For one while (and that according to the Etymologie or right propertie of the same) it signifieth a care or charge, & good ordering of an house and houshold. An other while (but Metaphoricallie, or by translation,) it signifieth a disposing and fit framing of things which are to be done: or, a certaine kéeping of order in handling of matters.

The second circumstance is of the ende of the reuela∣tion of Gods good pleasure, which is (To gather together in one, all things euen in Christ.) The Greeke word 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, which Saint Paule vseth, doth signifie, to ioine together into one bodie as it were, things set a sunder and scattered, and to knit them to one head. For the Substantiue 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, (from the which the Verbe is deriued) is (as it were) a certain summarie, & a gathering together of sundrie parts in one whole bodie. The Apostle therefore meaneth, that creatures, which were scattered, are gathered together in one, through Ie∣sus Christ, that béeing gathered together, they might bée all vnder one head. The diuision following comprehen∣deth the whole Church. (Which are (saith he) in heauen) that is to say, the holie Angels, and beléeuers, which de∣parted this life, before the sonne of God tooke flesh of the Virgin: (And which are in earth,) that is to saie, all such as doe beléeue, and shall beléeue in Christ, alreadie reuealed and come into the world, shall be vnder one head, as it were a bodie consisting of many and sundrie

members. Héere we are put in minde of faith, whereby we are knit vnto Christ our head: and of loue, wherby we are coupled in brotherhoode one with an other. This brotherhood or fellowship, is commended vnto vs by the Sacraments of the Church. Baptisme beareth witnesse that we are baptised into one bodie. The supper of the Lord, is a token of y^e Communion which we haue with Christ: & it is a certaine testimonial & assured warrant of spiritual fraternitie and felowship betwéene our selues.

Notes

• * 1.1

  Philip. 1. 9.
• * 1.2

  Gal. 1. 8.
• * 1.3

  Rom. 16 25. 26.
• * 1.4

  1. Tim. 2. 4.
• * 1.5

  Gen. 49. 1••.
• * 1.6

  Dan. 9. 24
• * 1.7

  Gal. 4. 4. 5