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.

THE FIRST CHAPTER.

The summe of the first Chapter.

AS God reuealeth y^e misterie of saluation by his gospel vnto them, whō (according to his good wil & pleasure) he hath chosen in his beloued sonne, for the praise of his glorie: so he sealeth them with his spirit: & Paule testifi∣eth y^t the Ephesians are in y^e number. Wherfore he giueth

God thankes for them, and praieth that they might more and more abound.

The order and partes of the Chapter.

THe order of the Chapter is this. After the inscription or title, & the desire or wish, followeth in the first place a thanksgiuing, a reason béeing taken from the manifolde blessing & grace of God, most liberally powred foorth vp∣on all mankinde. Héerevnto is added a notable exposi∣tion of this grace of God towards all mankinde, and that altogether Rhetoricall. For first of all he setteth out and commendeth this grace of God towardes mankinde: and by reasons drawn from the Causes and Effects he ampli∣fieth and inlargeth it. Then he goeth from the generali∣tie vnto two specialities: and this partaking of grace hée applieth first to the Iewes, and secondly to the Gentiles, but vnder the name of the Ephesians. Moreouer, to the ende that the Ephesians might acknowledge the great∣nesse of this grace, and thinke vpon perseueraunce or con∣stancie, he saith that he giueth God thankes for reuealing vnto them the mysterie of saluation, and that he praieth vnto God, that they may increase & abound therein more and more. From whence he falleth againe into the setting foorth and commending of Gods benefits.

¶The exposition of the first Chapter, with the obserua∣tion of doctrines therein contained.

1. Verse.

PAVLE an Apostle of Iesus Christ by the will of God, to the Saintes which are at E∣phesus, and to the faithfull in Christ Iesus.

PAVLE an Apostle of Iesus Christ by the will of God. To the Saintes which are at Ephesus, and to them which beleeue in Ie∣sus Christ.

THere are two partes of this inscripti∣on or title, the first whereof containeth thrée things, to wit. The proper name of the person which writeth. The wor∣thinesse of his office, and the authoritie of his function Apostolicall. Héerevpon

we may gather first of all, what accompt is to be made of the doctrine of the Apostle, who was made an Apostle of Iesus Christ, by the will of God. Secondly, we may learne heereby in generall, not onely what the authoritie of Ministers is, which bring Paules doctrine: but also what manner confession of their function and calling is required. Wée must conclude vpon both, that we must not giue place to assemblies of men sitting in councell, or to the authoritie of any man or men, if they commaund or bring in any thing contrarie or against this doctrine of the Apostle. For it is not méete that the authoritie and vioce of God should giue place to the traditions, or to the superioritie of men or diuels. To this agréeth that saieng of Saint Paule to the Galathians. If an Angel from Heauen preach otherwise than we haue preached, let him be accursed.

The second part of the inscription or title, doth not one∣ly name them, vnto whome the Apostle writeth, to wit, the Ephesians: but also adorneth and beautifieth them with most excellent titles, whilst it calleth them by the name of Saintes and Faithfull. Which two names are so ioint∣ly linked together by nature, that of whome so euer the one is spoken, the other also is most truely meant and vt∣tered. For they cannot be separated either from other: bicause, who so euer is faithfull is a Saint: and who so euer is a Saint is faithfull. Whosoeuer beléeueth truly is holie: and againe, euery one that is holie doth be∣léeue.

Now, we are made Saints, or holie by this meanes. The faith of the Gospel doth separate vs from the vnholi∣nesse of the world, & bringeth vs vnto y^e familie or house∣holde of God: by this selfe same faith we are purified and made cleane. For whosoeuer beléeueth in Christ, is both purged and also healed by his bloud. Furthermore, by this selfe same faith we are presented before God, that we might be a liuelie sacrifice, pleasing God thorough Iesus

Christ. Whosoeuer therefore is separated from the vn∣holinesse of the world, is purified by the bloud of Christ, & is slaine to be a liuely sacrifice vnto God, through Iesus Christ, the same is a Saint & holie in déede, notwithstan∣ding he perceiue in himselfe certaine spottes and blemi∣shes, which he doth what he can to wash away & auoide.

This place doth shew, as well what things are ioi∣ned to a true faith: as also that the faithfull is reputed a Saint or holie one before God, euen by the iudgement of the holie Ghost. The wordes of Chrysostome in this place are excellent. Loe (saith he) Saint Paule calleth such men Saintes, as had wiues, children, and an householde. For afterwards followeth the proper termes whereby he termeth them, to wit, Husbands, wiues, maisters and seruaunts, and to them he commendeth mutuall dueties. By this terming of them Saints therfore, y^e pestilent er∣rour of Monks is confuted, who put sanctitie or holines in single life, and in fained or dissembled virginitie. Vnto these also I adde, that they likewise are confuted by this place, who bragged and boasted of a precise choice of po∣uertie, as of the perfection & fulnes of Christian holines. For among the Ephesians, were many saithfull per∣sons, which did abound in riches & wealth: yet they, not∣withstanding their conuersion by the preaching of Paule, cast not away their riches, or set their substaunce at naught.

2. Verse.

Grace be vvith you, & peace, from God our Father, and from the Lord Iesus Christ.

Grace bee with you, and peace, from God our Father, and from the Lord Iesus Christ.

THis desire or well wishing of the Apostle, comprehen∣deth a summarie of the benefits of the Gospell. First he wisheth vnto the Ephesians Gods grace: which signi∣fieth vnto vs, as well the free good will of God, as also euerie gift whatsoeuer is giuen vs of God. Secondly hée wisheth peace vnto them, that is to say, reconciliation or

attonement of our selues with God: he wisheth likewise vnto them such things as are ioined with this reconci∣liation: namely, the ioy of spirit, and a quiet conscience.

Now, from whence this grace and peace procéedeth, & by whom we possesse them, the Apostle declareth, when he saith (From God our Father, and from the Lord Iesus Christ.) From God the Father, as from the beginning & fountain: & from y^e Lord Iesus Christ, as frō y^e Mediatour. For as the Father is the fountaine of all graces: so the sonne is both the matter & merit of all grace & peace. Héere therefore, euen in the verie enterance of this Epistle, all merits of men, and all dreames of Monks, touching their traditiōs, all their Merita congrui, digni & condig••••: that is, of congruitie & worthinesse, &c. are put to silence. For so often as grace is preached so often are 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 good∣nesse out of this Well head. For as the foundation of this grace and peace, is the good will of God, and his fa∣therly 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 consi∣deration of that wherevnto it is applied: for God bles∣seth man, man blesseth God, and man blesseth man: how∣beit 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 & glori∣fieth 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, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, and 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 (well wishing, and bles∣sing) indifferently, the one for the other. Man is said to blesse man, when he wisheth him prosperitie, and prai∣eth that all things may goe well with him.

Furthermore, the priestlie blessing is not to be suppo∣sed the blessing of man onely, but rather of God: in which blessing the commaundement & the promise is to be mar∣ked. 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 Sacer∣dotes, &c. The Priests shall put my name vpon the chil∣dren 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, v∣pon whom God hath powred his blessing most liberally. Thirdly, he declareth the peculiar blessing, which is hand∣led 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 Apo∣stle 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 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, 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 bea∣teth into our heads this condition, Qui crediderit, &c. He that beleeueth, shall not be condemned: but he that be∣leeueth not, is condemned alreadie. Nisi, &c. Except yee amend your liues, 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, 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. 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, 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 pati∣ent

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 Gre∣cian: 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 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.

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 belo∣ued,

7 By vvhom vve haue redemp∣tion, through his bloud, euen the forgiuenes of sinnes, accor∣ding to his rich grace.

VVho hath predestinate vs vnto the adoption of his chil∣dren, 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, accor∣ding 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 bles∣sing, that is to say, of our saluation, namelie predestinati∣on: 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, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉: 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 prea∣ching 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 me∣rites of men, which make nothing for our saluation, are manifestlie ouerthrowne and laid along: likewise all pre∣rogatiue 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, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 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: Glo∣ria, &c. Glorie to God on high, in earth peace, & toward men good will. The verie same hath our heauenlie Fa∣ther 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 fa∣uourable towards mankinde to worke his saluation. Let vs therefore take héede, that we séeke not the good plea∣sure and will of God towards vs elsewhere, than in Ie∣sus 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 ad∣ded, 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 magnifi∣ed through Iesus Christ. This end is not to be separated from the grace of adoption: whereby manifestlie appea∣reth, how necessarie new obedience is, in them which are regenerate and borne againe by faith. For héerein consisteth new obedience, that we should glo∣rifie

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 excee∣ding great grace of God towards vs doth issue: where vp∣on 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 redempti∣on: to wit, That the beloued sonne of God hath redée∣med 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 redemp∣tion, 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 vnmeasura∣ble, 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, 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 de∣grees 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 through∣ly 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 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. 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, 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, 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, & 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. Iacob saith, Non auferetur, &c. The scepter shall not depart from Iudah, vntill Shilo

come: that is to say, The seed promised to our forefathers. Daniel reckoneth thrée score & ten wéekes of the yeares from the captiuitie of Babylon, vntill the comming of our Lord Iesus Christ. Of this time speaketh Paule, sai∣ing: 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.

Verse. 11. &. 12

11 In whom also we are cho∣sen, vvhen vvee vvere predesti∣nate, according to the purpose of him, vvhich vvorketh all things, after the counsell of his ovvne vvill.

12 That vve vvhich first tru∣sted in Christ, should bee vnto the praise of his glorie.

In whom also we are chosen, be∣ing predestinate according to the purpose of him which wor∣keth all things according to the counsell of his will, that wee which before hoped in Christ, should be vnto the praise of his glorie.

THus farre the Apostle hath spoken of all the elected and chosen in Christ generallie: now by distribution he applieth the generalitie, vnto two specialties: and first he toucheth the Iewes, declaring that they are made par∣takers of heauenlie grace. And he setteth downe in order three causes of this heauenlie grace: to wit, the efficient, the finall, and the instrumentall cause.

Hée sheweth the efficient cause, when he saith, (Pre∣destinate according to the purpose of him.) Concer∣ning this cause, read that which we haue noted before alreadie.

He addeth the finall cause, (That we should bee vn∣to the praise of his glorie,) that is to saie, that God him∣selfe might be praised for the greatnesse of his grace and mercie shewed vnto vs.

He ioineth héer vnto y^e instrument, when he saith, (That we which first hoped or trusted in Christ.) For vnder y^e name of hope, he doth in this place comprehend faith also.

Now, whereas I expound that of faith, which is héere as∣cribed to hope, therein is no obscuritie or hardnesse. For, as faith is oftentimes taken for hope, so is hope taken for faith, by reason of a mutuall consequence, or following one of an other. For that, which faith laieth hold vpon & possesseth presently, that doth hope looke and waite for to come héereafter. These thrée causes of grace the Apostle setteth downe in this place, which grace, (as before he cal∣led it Gods blessing, or his adoption:) so héere it may be vn∣derstood by this word (Chosen) or choice: euen to this end, that we may know it is Gods frée gift. For it goeth not by lot that man is chosen, but it is the will of God which offereth saluation fréely vnto all. Now, where he addeth, (Which worketh all things after the counsell of his owne will) he giueth vs a double doctrine, or lesson to learne. The first is, that God is not tied (according to the destinie of the Stoikes) to second causes, but at frée & full libertie to doe what hée list. For hee, which by his counsell can, and by his power will do, is not compelled by any man∣ner of necessitie at all to doe this or that. For things de∣pending vpon necessitie, are neither gouerned by coun∣sell, nor dispensed withall by will. The second is, that God worketh in his Church all things that are whole∣some and good: and nothing that is euill, or commeth of sinne: as some out of this place vnaduisedly conclude, sai∣eng: He that saith all things, excludeth nothing. But their reason is ouerthrown by the Apostles words. For if God worketh all things by the counsell of his will: & his will be most holie, & so good as nothing better, intending no∣thing that is euill in anie respect, as the Psalmist most plainly pronounceth, Non volens, &c. Thou art a God which canst not away with iniquitie: truly it cannot be that God shuld be the author of sin, or of anie euill procée∣ding of a fault. Lastly, y^e circumstance of the place restrai∣neth 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 manifest∣lie, 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 tru∣sted, 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 redemp∣tion of the possession purcha∣sed vnto the praise of his glory.

In whom also ye (hauing heard the word of truth, euen the Gospell of your saluation, wherein ye be∣leeued,) were sealed with the holie spirit of promise, which is the earnest of our inheritaunce, vnto redemp∣tion, to the praise of his glo∣rie.

THis is an other member of our diuision, wherein he applieth the partaking of heauenlie grace, spiritu∣all 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 prea∣ched 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 crea∣ture.

In the second place followeth faith, which being con∣ceiued 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 sea∣sed, when we bring forth the true fruites of faith, by the faith of Iesus Christ. This holie spirit, the Apostle cal∣leth (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 spi∣rite giuen vnto vs: namelie, (That it should be the earnest of our inheritance:) which we doe not yet per∣fectlie 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 gi∣uing of the holie spirit, is a certaine part of our inheri∣taunce, 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. (Vn∣till 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 man∣ner 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 in∣heritance. 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 Apo∣stle decketh the Gospell of Christ with a double title. For first, by the figure Antonomasia, he calleth the Gos∣pell (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 se∣cond is, (The Gospell of saluation,) which is taken of the end of the Gospell. For the Gospell was ordeined and gi∣uen for our saluation. For, as the Law, whiles it requi∣reth righteousnesse, promiseth saluation and life to them which fulfill the same: & contrariwise, threateneth dam∣nation & 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 ob∣teine 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 salua∣tion.

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 me∣rite of man, and giuen to God alone by Iesus Christ. Wherefore, as in all things that are good, so héere chiefe∣lie that short sentence of Nazianzen taketh place, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, 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 the Lord Iesus, & your loue towards all the Saints, cease not to giue thankes for you, making mention of you in my praiers.

THe Apostle hauing reckoned vp the benefites of God bestowed vpon mankinde, doth shew, what the think∣ing vpon these benefites wrought in himselfe: namelie, a mouing and stirring of him vp to giue God thankes, who is the Authour and fountaine of so great good. It is méete that this deede of the Apostle, should be vnto vs a rule well worthie the marking, throughout the whole course of our life: that the remembraunce and calling to accompt of Gods good gifts and benefits, might stirre vs vp to thankesgiuing. For he which thinketh vpon Gods benefites, or heareth them rehearsed or named, and bur∣steth not foorth with an affection of heart into thankesgi∣uing, besides that he is vnthankfull to God, and therfore vnrighteous: so he deserueth by his vnthankfulnesse, to be spoiled of all Gods graces. For, as in the possession of things, not onelie the right of possessing, but also the

lawfull vsing of them is required: so it is méete, that a Christian vse those graces, which he possesseth by the me∣rite of Christ, and therefore by good right, to the glorie of God the giuer, with thankesgiuing. Lastlie, this place teacheth, that this is a most right order: namelie, that thankesgiuing for benefits receiued goe before, and that praier followe by and by at the foote thereof, wherein we must craue of God, the kéeping of his benefits receiued, and other healthfull gifts, good and necessarie. Further∣more, this place teacheth vs, that the profiting of men in godlinesse, is the méere benefit of God. For, whiles Paule giueth God thankes, that the Ephesians profit in hope and charitie (or trust and loue,) he acknowledgeth that God is the Author of this good. For he, of his frée goodnes, raiseth vp good gouernours of Common wealths, and sendeth sincere ministers of the Gospell: besides that, he is forceable in working by his spirit, in the hearts of the hearers of his word, both whiles they are present at the preaching thereof, and also otherwise exercised in the same: bringing this to passe in them: namelie, that they should both beléeue and loue him. Moreouer, this place teacheth, what be the principall duties of Christi∣ans, which he draweth vnto two heads, to wit, to y^e faith of Iesus Christ, and to loue towards the Saints. These notwithstanding ought so to be vnderstood, that together with them, all things which are naturallie ioined with them: namelie, their necessarie effects or fruits be also vnderstood.

Faith therefore, when it hath hope ioined with it, in∣uocation or calling vpon God, the feare of God, loue, pa∣tience, and such like, they are not giuen vnto vs, with∣out their fruites.

Semblablie, loue comprehendeth the duties of loue towards all men.

Verse. 17. & 18.

17 That the God of our Lord Iesus Christ, the Father of glo∣rie, might giue vnto you, the spirit of vvisedome & reuelati∣on, through the knovvledge of him,

18 That the eyes of your vn∣derstanding may be lightened.

That the God of our Lord Iesus Christ, the Father of glo∣rie, might giue vnto you the spirit of wisedome and reuela∣tion in the knowledge of him∣selfe, & lighten the eies of your minde.

THe Apostle declareth, what he wisheth to the E∣phesians in his praiers: to wit, (The spirit of wisdome and reuelation, through the knowledge of Ie∣sus Christ,) that is to say, a true knowledge of the myste∣rie of the Gospell, which the spirit reuealeth, when the Gospell is effectuall in the hearts of the hearers thereof, and the meditaters therevpon. For séeing the Gospell guideth vs to the knowledge of Christ, who is the wise∣dome of his Father giuen vnto vs of God: we are also possessed with the spirit of wisedome, whereby the eies of our minde are enlightened, to vnderstand the mysterie of the Gospell. Now let vs sée the circumstaunces of the Apostles praier. The first is, that he praieth vnto God, who as he alone is the Authour of all good things: so he alone is to be called vpon. The second is, by and through whom he praieth: this he sheweth when he saith, (The God of our Lord Iesus Christ:) as if he should say: I leane not to mine owne merites, but boldlie staieng my self vpon the intercession, of Christ, I call vpon God. For he alone is the Mediatour betwene God & men: & ther∣fore he himselfe said, Quicquid, &c. Whatsoeuer ye shall aske the Father in my name, he shall giue it you.

Athanasius putteth these words (Of our Lord Iesus Christ) in a Parenthesis, that glorie should goe with the word, God, and not with the word Father. But this is pinched in too much, or too strait laced: let vs rather place the words in this order, (The God of our Lord Iesus Christ, and Father of glorie.) For the Apostle séemeth to haue an eie to the words of the Lord after he was rai∣sed

vp from the dead, and speaking in this manner, I a∣scend to my Father, and to your Father, to my God, and to your God. Therefore was Christ borne a man, not onelie that he might haue a common Father with vs, but also a God: from whom the greatest comfort of the faith∣full floweth. For thus doth faith conclude. The Father and God of our Lord Iesus Christ, is likewise our Fa∣ther & God. Therfore, we are partakers of all heauenlie benefits with Christ, our copartner. Therfore his will & pleasure is to doe vs good: and he both knoweth and also can giue vs those things, that are healthfull to serue for our saluation. But how hangeth this together? What? Is not the sonne equall to the Father? As (doubtlesse) he is consubstantiall, so is he coequall with the Father: But the sonne abased himselfe, putting on the state and con∣dition of a seruant. And albeit it agréeth properlie with the nature of man, that Christ should be subiect vnto God the Father: yet neuerthelesse, that is referred to the ve∣rie person, in respect of the vnitie of the person, bicause Christ is both God & man. Furthermore, God is called (The Father of glorie:) first, bicause all things are full of his glorie: secondlie, bicause all glorie belongeth to him a∣lone: Lastlie, bicause he is the Author & fountaine of all glorie. Now the cause why Saint Paule in this place giueth God this title, is this. He praieth vnto God, that it would please him to giue the Ephesians the spirit of wisedome, &c. Which gift (doubtlesse) both tendeth to the glorie of God: and also bringeth to passe, that the Ephe∣sians are made partakers of heauenlie glorie. For it is a common thing and much vsed in the scriptures, to giue certeine titles vnto God, in consideration of the matter which is handeled. Wherevpon it followeth, that one while he is called, Pater misericordiarum, The Father of mercies: another while, Deus omnis consolationis, The God of all comfort: Deus salutis, The God of saluation: Deus pacis & dilectionis, The God of peace & loue. Of

this kinde there are manie examples in the Psalmes of Dauid, as when it is said, Dominus fortitudo, &c. The Lord is my strength, and the horne of my health. A∣gaine, Dominus, &c. The Lod is my rocke. Againe, Deus, &c. God is my refuge & my strength. Againe, De∣us, &c. The Lord is a God of vengeaunce, the Lord is a God of iudgement.

It shall be good and profitable for vs, to followe and kéepe this order in our praiers. For it is much materi∣all and auailable, to stirre vp and quicken our mindes as we are a praieng.

The third circumstance is, that Saint Paule wisheth healthfull things to the faithfull Ephesians in Christ: to wit, (The spirit of wisedome and reuelation, and the enlightning of the eyes of their minde,) that they might knowe Christ. This circumstaunce admonisheth the mi∣nisters of the word of their dutie: namelie, that they ought not onlie to teach their hearers healthfull things, but also to wish them healthfull things.

Verse. 18. 19. & 20.

18 That ye may knovve vvhat is the hope of his calling, and vvhat is the riches of his glori∣ous inheritaunce in the Saints, 19 And what is the exceeding greatnes of his povver tovvards vs, vvhich beleeue, according to the vvorking of his mightie povver,

20 Which he vvrought in Christ.

That ye may know what is the hope of his calling, & what be the riches of the loue of his inheritaunce in the Saints, and what is the superexcellent great nesse of his power to vs ward, which beleeue according to the working of the power of the might which he hath wrought in Christ.

THe Apostle declareth to what ende (The spirit of wisedome and reuelation) which he wisheth to the Ephesians, perteineth vnto wit, & knowledge, that they might vnderstand, how great that treasure of heauenlie grace is, which they obtaine in Christ.

And he vseth in this place a figure of Rhetorike, called Expolitio, both to amplifie & inlarge the thing: & also, that this treasure may the better be valued, (as much as may be) according to the price and worthinesse of the same. In the first place he wisheth, that the Ephesians may know (What is the hope of their vocation or calling:) that is to saie, that they might vnderstand, how notable, precious, and excellent, those heauenlie graces are, which Christ setteth foorth in his Gospell, and to the which, such as be∣léeue are called. In the word (Hope) is contained a figure called Metonymia. For (Hope) in this place is taken for the thing whereto it is applied, that is to saie, for the thing hoped. So the Apostle to the Galathians, calleth hoped righteousnes, The hope of righteousnesse, where∣by we are made like vnto God in all eternitie or euerla∣stingnesse, after we haue departed this life in true faith and Christian calling. The hope therefore of our calling, is that happinesse, wherevnto the Gospell calleth vs.

This hope the Apostle expoundeth, saieng: (And what is the riches of his glorious inheritaunce) that is to saie, That ye may know how great and inestimable that glo∣rious inheritaunce of the children of God is: namely, of them which beléeue the Gospell.

Héerevnto is added an amplification or enlargement drawn from the cause (And what is the exceeding great∣nesse of his power, towards vs which beleeue:) as if hée should haue said, We obtaine not that treasure of hea∣uenlie graces by our owne strength & abilitie, or by our owne merits and deserts: but by the power of God. Nei∣ther must we idley passe ouer that, where he saith, (To∣wards vs which beleeue.) For he meaneth, that faith is the instrument, whereby wée receiue and possesse this treasure, the holy spirit béeing an assured earnest of the same, as we haue declared before.

And where he addeth, (According to the working of his mightie power) that is done for vehemencie and force

sake, that we might be quickned, earnestly to cōsider what the cause should bée, from whence so great a treasure of saluation doth come: and that we might not, either by slouthfulnesse, or mistrustfulnesse ware faintharted and wearie, to goe forward in the course or race which we haue begun.

The words Robur, Potentia, & Efficacia, in English, Power, Might, and Working, serue to none other ende, but to teach vs that the power of God cannot bée ouercome, whereby as he is able to do what he will: so he will giue to them that beléeue, the treasure promi∣sed in Christ, in due time: of which thing he setteth downe a certaine token, saieng: (Which he wrought in Christ,) that is to saie, which power God declared in Christ: as if he said, God shewed no small signe of his power in Christ your head, whose members séeing you are, he will glorifie you, which beléeue, with the like power.

The words, Robur, Potentia, & Efficacia, are thus di∣stinguished, and discerned, the one from the other. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Robur, is of nature, and is properly, actiuitie or might. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Potentia, that is power or abilitie, hath respect vnto the things whereto they are applied. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Efficacia, that is, efficacie or working, is the effect of both. Some make the difference thus, that Robur is as it were the root, Potentia the trée, and Efficacia the fruit.

Out of this place of the Apostle, let vs learne to sette the power of God, both against the mistrustfulnesse of our flesh, and also against the arguments of foolish rea∣son, wherewith the diuell bewitching mens mindes, would withdraw vs from the hope of our calling, which we haue in Christ Iesus.

Verses. 20. 21. 22. & 23.

20 When he raised him from the dead, & set him at his right hand in the heauenlie places,

21 Farre aboue all principali∣tie, and povver, and might, and domination, and euerie name that is named, not in this world onelie, but also in that vvhich is to come.

22 And hath made all things subiect vnder his feet, & hath appointed him ouer all things, to be the head of the Church,

23 Which is his bodie, euen the fulnesse of him that filleth all in all things.

VVhiles he raised him from the dead, and made him sit at his right hand in heauenlie things, aboue all principalitie (or rule) & power, & might, and dominion (or Lordship) and aboue all names that are na∣med, not onelie in this world, but also in the world to come, and hath put all things vnder his feete, & set him aboue all things, euen the head of the Church, which is his bodie, and the fulnesse of him that filleth all in all.

WHat maner of working the excéeding power of God hath, which y^e Apostle saith, God hath wrought in Christ, he declareth by a verie trim diuision, wherein the glorie of Christ triumphing is set before our eyes: and the principall points of our faith in Christ are recited, the exposition whereof more at large, is to be fetcht out of other places of holie Scripture.

Now, to the intent we may effectuallie applie euerie thing to the stirring vp and confirming of our faith, wee will laie it downe in partes, and diuide this conclusion into seuen partes or members: then will wée shew, and that brieflie, what our faith may gather out of them se∣uerally.

The first member is declared in these words, (When he raised him from the dead,) that is to saie, God, in rai∣sing his sonne from the dead, shewed the working of his excéeding power. Of this first member, there are thrée points. The first, of the Lordes death. The second, of his resurrection. The third, of the power whereby he was raised. Of these thrée pointes wée will giue you a verie short admonition The historie of the Lords death, is well knowne by y^e writings of the Prophets, y^e Apostles, & the Creeds. But y^e power & working therof is diligentlie to be distinguished & sundered, frō the passions or sufferings, &

the deaths of other Saints or holie men. For the passi∣ons or sufferings, and the deaths of other Saints, were ei∣ther martyrdoms, or trials of their faith and confession: or els, as for example in the théefe, certaine punishments for offences. But the death and passion of Christ is farre otherwise to be considered, which Christ himselfe defi∣neth to be sanctification, that is to saie, an offering vp of himself for many. And he defineth the same 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉: for he saith thus, The sonne of man came not to be mini∣stred vnto, but to minister, and to giue his life 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, a redemption for many. Nowe, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 is not redemption, as the olde intrepreter hath translated it, but the price of redemption. For, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 in Gréeke signifieth, whatsoeuer is paid downe for their redempti∣on, which are kept in captiuitie, which Homer in his Iliads calleth 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, that is to say, the price of redemp∣tion.

The passion and death of Christ therefore is 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, the price downe paid for the redemption of men, who were held captiues and prisoners vnder the power of the deuill: which price was paid to God, by whose iust iudg∣ment we were captiues. This price hath his infinit esti∣mation, & vncountable value, from the wonderfull vni∣on or knitting of Gods nature and mans in one per∣son. Wherevpon Saint Paule doubteth not to speake thus: Ecclesiam, &c. The Church of God which he hath purchased with his owne bloud.

Héerevnto we will adde a fuller definition for decla∣ration sake. The passion and death of our Lord Iesus Christ, God and man, is a propitiatorie sacrifice, or sacri∣fice of attonement, wherein the eternall son of the eter∣nall God, béeing made man, offered himselfe by the eter∣nall spirit vnto his father, that by this his oblation & obe∣dience, he might both purge the sinnes of the world, and appease the wrath of God, to the ende that all such as beléeue, might be sanctified vnto life euerlasting through

him. As by this definition our vnderstanding and iudge∣ment is rightly informed and taught concerning the pas∣sion and death of Christ: so our faith must be stirred vp and stedfastlie resolued, that sinne is so washed awaie by the death of Christ, as that God doth remember it no more. Moreouer wee must and ought, with continuall thankfulnsse, and innocencie of life, to aduaunce and ex∣toll this great benefit.

The second point of this first member is, of the Lordes resurrection, wherof wée will shew brieflie what is to be thought faithfullie and godlie. First of all we must holde fast the testimonies of his resurrection, which are of thrée sortes, as commonlie I make them: touch∣ing these, the Catechisme, and the historie of Christs re∣surrection set foorth in the Gospell, must bée looked vp∣on and considered. The definition of the Lordes resur∣rection must bée maintained: to wit, that the resurrecti∣on of Christ from the dead, is Christs victorie, and his tri∣umph ouer sinne, death, hell, and ouer the whole king∣dome of Sathan. For Christ by his resurrection, fulfil∣led the promise: Semen mulieris, &c. The seede of the woman shall bruse the Serpents head: that is to saie, (as Saint Iohn the Lords Apostle expoundeth it,) Chri∣stus apparuit, &c. Christ appeared that hee might de∣storie the workes of the diuell. Christ therefore rising againe, is conquerour ouer Sathan, which Sathan li∣eth conquered and crushed vnder the féete of Christ the conquerour, that hée is no more able to drawe the faith∣full, that is to saie, the members of Christ, into death and destruction, although he beare full swaie ouer the reprobate and obstinate: and vseth manie and sundrie guilefull sleights, to prouoke the faithfull to tast the for∣bidden fruite, and so to be cast againe out of the Lordes Paradise: that is to saie, hée goeth about with corrupt doctrine, and lewde manners, to infect and poi∣son the faithfull, that the holie Ghost might be driuen

out of them, and so they, through the losse of faith, might bée shut out of Gods housholde, and so become casta∣waies. In the third place the fruites of the Lords resur∣rection must bée gathered, which the godlie alone enioie: the first wherof is, remission of sinnes. Si Christus, &c. If Christ bee not risen, ye are yet in your sinnes. Héere∣vnto serueth that saieng of the Prophet Daniel: Aufe∣retur, &c. Wickednesse shall be finished, sinnes shall be sealed vp, and iniquitie reconciled. And although the reconcilement of iniquitie, bée most properlie appertai∣ning to Christs passion and death, as before is declared: yet notwithstanding, it is also verie well applied to his resurrection, bicause this is the accomplishment of all Christs benefits. The second is, our iustification: Re∣surrexit, &c. Christ is risen againe for our iustification. And Daniel saith, Adducetur, &c. Euerlasting righte∣ousnesse shall be brought in. Doth not Saint Paule likewise define the obedience of Christ to bée our righte∣ousnesse? Both are true. For whatsoeuer is giuen to one action or déede of Christ, the same is rightlie giuen to them all, by reason of the ordinarie appointment and or∣dinance common to all his works and actions. The third is, the giuing of the spirit. Nisi, &c. Except I goe my waie, that comforter shall not come. And Paule saith, E∣misit, &c. He hath sent the spirit of his sonne into your hearts, which crieth, Abba Pater, Abba Father. The fourth is, the confirming of the couenant of grace, or an assurance and certaine warrant of a good conscience be∣fore God. For so saith S. Peter, Habentes, &c. Hauing a good conscience. And, In that a good conscience ma∣keth request vnto God, The words at large lie in this order, Cui respondens, &c. To the which also the fi∣gure that now saueth vs (euen Baptisme) agreeth: (not the putting awaie of the filth of the flesh, but in that a good conscience maketh request vnto GOD) by the resurrection of Iesus Christ. The fift is, the renew∣ing

of our selues, which is after two sortes, to wit, of our soules, and of our bodies. Of our soules, according to that saieng of the Apostle, Resurrexit, &c. Christ was raised vp from the dead, by the glorie of his Fa∣ther, that wee also should walke in newnesse of life. Of our bodies, according to the wordes of the Apostle, Christus resurrexit, &c. Christ is risen from the dead, and was made the first fruites of them that slept. For since by man came death, by man came also the resurrection of the dead. For as in Adam all die, euen so in Christ all shall be made aliue. The sixt is, the bonde of mutuall fraternitie and brotherhoode. For so the Lorde himselfe rising from the dead, spea∣keth to the women by, Ascendo, &c. I go vp to my Fa∣ther, and to your Father: my God, and your God. If therefore wée all haue but one Father in common to vs all, if wée all are brothers and sisters in Christ: it is méete, that like brothers and sisters wée bée all of one minde, and tender one an other with brotherlie affection and loue. The seuenth is, a generall reme∣die against all calamities, against all woundes or sores of the soule, of the bodie, of our name and fame. Heere∣vnto serueth the saieng of the Apostle to Timothie, Memento, &c. Remember that Iesus Christ is risen from the dead: as if he should haue said, In this thy ministerie and office thou shalt féele manie distresses, thou shalt suf∣fer manie temptatious of the Diuell, and of men: but in all these, take vnto thée for thy succour & saftie, this nota∣ble Treacle, namelie, the meditating of the Lordes resurrection: which as in the Lorde himselfe it was the victorie ouer all temptations and afflictions: so like∣wise in vs it shall bée the same victorie, when we shall be raised vp from the dead, by the power of Christs re∣surrection. The eight is, a perfect hope, or assured per∣suasion of our glorious state and immortalitie. Saint

Peter saith, Regenuit nos, &c. Hee hath begotten vs a∣gaine vnto a liuelie hope, by the resurrection of Iesus Christ from the dead.

The third point of this first member is, of the power whereby the Lord was raised from the dead. Christ saith, Potestatem habeo, &c. I haue power to put away my life from me, and to take it againe. Now, in this place, God the Father is said to haue raised him vp. In these words there is no contrarietie of speach. Christ in déed raised vp himselfe, as God, that is to saie, hée raised vp the na∣ture of his manhood, by the power of his Godhead: and the Father raised him vp, as man. To bée short be∣cause the essence or béeing of the Father, the Sonne, and the holie Ghost is all one, and the selfe same, as touching their diuinitie or Godhead, their works are vnseparable. Let these things suffice to be briefly spoken, concerning the first member of this point: whereof in generall there is a double vse: to wit, that wée should be con∣firmed and established in the knowledge of Christs death and resurrection: and that we should proue and trie in our selues a liuelie and quicke féeling of the same. In which sense S. Paule speaketh to the Romanes, where he ascri∣beth mortification & viuification (or for the better vnder∣standing of the words, the making of vs dead, & the ma∣king of vs aliue) that is to saie, newnesse of life, vnto the Lords death and resurrection.

The second member now followeth, wherof the Apo∣stle speaketh, saieng: (And hath set him at his right hand in the heauenlie places.) This member conteineth two Articles of our beliefe: the first is, The Lords ascending into Heauen: the second is, his sitting at the right hand of God. For his ascending thether went before his sit∣ting there. Nowe, this ascending of the Lord was done visible. For hée was carried vp into heauen in a bodilie and naturall manner from the sight of his Disciples. For so it is saide in the Actes, Cernenti∣bus

ipsis, &c. While they beheld, hee was taken vp: for a clowde tooke him vp out of their sight. And from thence was he caried aboue al heauens, & placed in heauenlie places, at the right hand of God his Father: as Saint Paule sheweth in this place, and in the fourth Chapter following. The Article therefore of the Lords ascending, ought to be vnderstood of Christs true and ve∣rie bodie, and of the naturall placing thereof in heauen, least we should thinke, that Christs manhood was swal∣lowed vp of his Godhead, as Stenkfield dreamed: or that it was extended & spread throughout all places with his Godhead, as the heretike Eutyches doted. For both their opinions doth take away the truth of his humanitie or manhood. The saieng therefore of Saint Cyprian is to be allowed, in these words: Ascendit in coelis, &c. He ascended into heauen, not where God the word was not before: but where the word being made flesh sate not before, to wit, in a bodilie place. The sitting at the right hand of God his Father, belongeth to the power of ruling, wherein the sonne being equall with his Father, doth as it were part stakes, and possesseth equall rule and regiment with him. For the right hand of the Father, be∣tokeneth a diuine power, maiestie, and dominion. Wher∣fore, to sit at the right hand of the Father, is to be equall with the Father in diuine power, maiestie, and domini∣on. And because the Apostle maketh mention of (The right hand of the Father in heauenlie places,) he there∣fore giueth vs to note by the right hand of the Father, the place of blessednesse, happinesse, and euerlasting rest and quietnesse, promised to all faithfull belée∣uers, which place the bodie of Christ alreadie pos∣sesseth.

But this is not against the saieng of Christ, Ero vobis∣cum, &c. I wil be with you euerie where, euen to the end of the world: neither doth it take away the truth of the Lords bodie and bloud in the holie Supper. For Christ

is all whole, wheresoeuer it is his will to be. More of this matter, and that verie learned and godlie, is to be read in the Commentaries of Philip Melancthon vpon the first Chapter to the Colossians.

Furthermore the fruite of either article: namelie, of the Lords ascending, and of his sitting at the right hand of the Father, is declared at large in the fourth Chapter folowing, where y^e Apostle expoundeth this saieng of the Psalmist, Ascendit in altum, &c. He ascended vp on high, he lead captiuitie captiue, & gaue gifts vnto men.

The third member is an exposition of the second. (Farre aboue all principalitie, & power, and might, and domination, and euerie name that is named, not in this world onelie, but also in that which is to come.) For in these words the Apostle sheweth verie notablie, what Christ, sitting at the right hand of his Father in heauenlie places, is. For, by these words, the Apostle meaneth no∣thing else, than to signifie Christs rule, which is noted to be excéeding great, as the Article of his sitting at his Fathers right hand importeth: and that he hath no rule, either in this world, or in the world to come, aboue that. Now, whereas Dionysius out of these words of the A∣postle, maketh I wot not what orders of Angels, it is but weake. Neither is it to anie purpose to knowe, what orders of Angels, and what degrées of dignities are in Heauen: séeing that the word of God sheweth no such thing vnto vs. Onelie let this be inough for vs to vnder∣stand, That Angels are ministers: & (as in the Epistle to the Hebrewes is declared, ministering spirits ministers of the Churches, of Commonwealths, & of housholds in the world. Now, touching the words of Saint Paule, this is worth the knowing, that he maketh difference verie trimlie of degrées in dignities by these foure words, (Principalitie, Power, Might, and Domination.)

〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Principalitie, signifieth an order of the higher to the lower, from whom obedience must procéede to the

higher, as to the better. When therefore the Apostle saith, (That Christ sitteth farre aboue all Principalitie,) he meaneth, that Christ is Lord and King 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, that is, at no mans call or commaund, to giue a recko∣ning of his rule. For he hath no Prince aboue him, to whom he is compelled as a subiect to be obedient, & to serue. For, as he is of one & the selfe same nature with his Father touching his Godhead: so hath he equall rule with his Father. Héerehence let euerie faithfull soule comfort himselfe against the enimies of Christ, and against all principalities of the world and of Hell: yea, let him make full accompt, that it shall one day come to passe, that whatsoeuer is alofte, shall be brought downe, and made subiect, (will they, nill they,) to the rule of Christ. Let no Christian therefore, if he loue godlinesse, become obedient, either to men or Diuels, if they com∣maund anie thing that is against the lawes of Iesus Christ our Prince.

〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Power, betokeneth the right of ruling: which right is due to Christ, for two reasons, First, in respect of his nature, as he is God, whereby he is one & the same God with the Father and the Holie Ghost, to whom all things are of right in subiection. Secondlie, in conside∣ration of the victorie, whereby he ouercame the Diuell our open aduersarie: so that Christ is aboue all, by the right of ruling both waies.

〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Might, noteth the ablenesse of his rule, so that no force or puissance can empaire his rule, or lessen it. Héereby faith hath wherewith to encourage it selfe, in temptations, and at the point of death, against all the assaults of the Diuell. For if the might of Christ doeth ouermaster all other manner of mights, then there is no cause why the faithfull should feare the gates of hell.

〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Domination, hath relation to all creatures,

good and badde, whom Christ is able to make couch and lie at his feete, by the vertue of his power: and can con∣straine them, (will they, nill they,) to confesse Christ their King and Conquerour. Héerevpon it is written to the Romanes, and to the Philippians, Quòd omne genu, &c. That at the name of Iesus, euerie knee should bow, both of things in Heauen, and things in earth, and things vn∣der the earth, acknowledging his rule and power. Héer∣vnto Saint Paule addeth the generalitie, saieng: (And aboue euerie name that is named) that is to say, aboue euerie thing, which excelleth anie manner of way, what∣soeuer. The diuision which followeth, (Not in this world onelie, but also in that which is to come,) is re∣ferred to the foure former members. For it importeth thus much, That Christ is far aboue all things, not one∣lie in this transitorie world now present, but in the euerlasting world which is to come. The prerogatiue therefore or souereigntie of Christ, aboue all principali∣tie, power, might, and domination, is not temporall, but eternall: for it stretcheth out euen to the world to come. There is no cause therfore why the faithfull should feare, least Christ being at anie time disgarded, and put beside his rule, they should suffer the iniuries, and féele the ty∣rannies of their enimies: or should bée pressed downe, and wrongfullie kept vnder, with the rule of some new Lord succéeding.

The fift member conteineth the largenesse of his rule and kingdome. The Apostle saith, (And hath made all things subiect vnder his feete.) For as before, he was made the seruaunt of all, that he might saue man, who was lost and cast away: so now, being made Conque∣rour, he hath all things at his commaundement and ser∣uice: insomuch that all things are forced to fall at his féete, and to stand in awe of his gouernment. Neither is this subiection proper to his friends and houshold onelie: but perteineth also to his enimies, to all diuells, & wicked

men, insomuch that the verie Diuels themselues obeie Christ with quaking and trembling. Héerehence hath faith wherewith to strengthen it selfe against all the gates of Hell. For faith must be ••••••suaded, and builded vpon this sure ground, that 〈◊〉〈◊〉 much stronger, than that anie can or dare spoile him, and take anie thing from him against his will.

The sixt member conteineth a certeine singular forme or manner of Christs rule and regiment, whereby he go∣uerneth the Church of God. For the Apostle saith) (And hath appointed him ouer all things, to be the head to the Church.) Now whereas Christ is héere said (To be appointed of the Father the head to the Church,) this doth neuer a whit lessen or diminish the maiestie of Christ, whereby (according to his nature, as he is God,) he hath rule ouer all things with his Father. For Christ (as Gregorie of Nice saith) is said to take or receiue that as man, which he hath naturallie as God.

By this tearme Head, is signified, both that supre∣masie or souereigne rule of Christ, which he alone hath ouer the Church: and also the glorie of the Church. For, if Christ be the head, and the Church the bodie, then (no doubt) great is the glorie of the Church. For, where the head is, there is likewise the bodie. For there is no middle place, whereby the head should be separated from the bodie. Whosoeuer therefore (besides Iesus Christ alone) taketh vnto himselfe this honour, and will be counted, called, and knowne the head of the Church, he is a right Antichrist, and one which traiterouslie sée∣keth to robbe Christ of his honour. As for that which the Popes mainteiners bring, who imagine that the Church hath two heads: the one gouerning, as principall: the other obeieng as vassall: it is nothing. For the mini∣sters of the Church of God, though some haue this de∣grée of dignitie, or place of preeminence: other some that, for the better ordering of the Church: yet notwith∣standing,

all are ministers, neither is one the others head, but fellowe seruants in the Lord. So Saint Paule cal∣leth them which were ministers vnder him, Fellowe ser∣uants, fellowe souldiors, fellowe workers of God, & bre∣theren. Furthermore, Christ is called (The head of the Church,) foure waies. First, in power and force. For as the powers of man, comming from the head, are con∣ueied throughout the whole bodie, by the veines and si∣newes: so the faithfull, what force soeuer they haue, they receiue it from Christ. For, in that the faithfull are mortified in the flesh, and quickened in the spirit, they haue that by the power of Christs death and resurrection, who is their head. For the power and vertue of Christs death kéepeth the flesh vnder in the beléeuers: and by the efficacie and force of Christs life, a new spirit is begot∣ten in man: whereby it commeth to passe, that he walk∣eth in newnesse of life. Secondlie, Christ is called (The head of the Church) in perfection. For he alone deserueth the praise of perfection in the Church. For all vertues in him are most perfect, from whom certeine beames (as it were from the Sunne) doe shine & shoote vpon the faith∣full. Thirdlie, Christ is called (The head of the Church) in merit. For he alone in the Church hath merits, where∣with he merited and deserued for vs the heauenlie inhe∣ritaunce. Fourthlie, Christ is called (The head of the Church) in dignitie, order and authoritie. For he alone is the Monarch of the Church, and a Prince at no mans controllment.

But least anie should thinke, that S. Paule speaketh, of Christ onelie, as of the Prince of the Church, he ad∣deth a seuenth member, and saith: (Of the Church, which is his bodie.) Christ therfore is the head, & the Church his bodie, to whom all efficacie force, & power floweth from the head Heere we haue to marke a verie trimme defini∣tion of the Church, whereby it is defined to be (The bo∣die of Christ,) not naturall, but mysticall. Of this bodie

there are two sorts of members: to wit, dead and liuing. They are dead members, who with the outward assem∣blie of the Church, & visible congregation make confessi∣on of their faith, but yet are void of y^e spirit of faith: such are Heretikes, Hypocrites, & carnall Gospellers. The li∣uing or liuelie members are they, which being indued w^t a liuelie faith walke not after the flesh, but after the spi∣rit, whereby they are lead to be briefe, whosoeuer do sin∣cerelie liue in Christianitie, they are the liuelie members of Christ As for the Turkes, vnbeléeuing Iewes, & other Heathenish hearted people, they all are to be reputed & thought neither liuelie nor dead members of the Church.

Moreouer, when the Apostle saith, (Euen the fulnes of him, that filleth all in all things,) he sheweth why he cal∣leth the Church (The bodie of Christ:) and therewithall declareth, how great the loue of Christ is towards his Church: which he calleth (The fulnesse of himselfe.) For, such is y^e loue of Christ towards his Church, that althogh he perfourme all healthfull things in all men: yet not∣withstanding, he thinketh himselfe a head halt & lame, vn∣lesse he haue y^e Church as his bodie knit vnto him. Héere∣vpon it followeth, that Christ is oftentimes taken for the whole Church together, ioined vnto hir head, as when it is said: Sicut enim vnum corpus, &c. For as the bodie is one, & hath many members, & all the members of the bo∣die, which is one, though they be manie, yet are but one body: euen so Christ. For by one spirit are we all baptised into one bodie: that is, that we might be made one bodie with Christ, that we might grow into one body of Christ, that y^e whole church might be nothing els but one Christ: of which growing together, Baptisme & the Lords supper are effectuall signes. Héerevnto serueth the saieng of the Apostle, Abrahae dictae sunt, &c. To Abraham and his seede were the promises made. He saith not, And to the seedes, as speaking of manie: but, And to thy seede, as of one, which is Christ. Héere the Apostle calleth Christ.

(The whole bodie gathered together in one,) whose head and life Christ alone is: the members of whom are the faithfull, being partlie Iewes, and partlie Gentiles. This he concludeth in the ende of the Chapter more plainlie in these words, Omnes vos, &c. Ye are all one in Christ Iesus. Héerehence had these manner of spea∣ches their vse and custome, To be made one with Christ, To be with Christ, Christ to be in vs, To be lead by the spirit of Christ, To be chosen in Christ, To be cal∣led & iustified in Christ, To liue in Christ, To die with Christ, To be crucified, buried, and rise againe with Christ. Héereto also serueth that which followeth in the third Chapter following, That the Gospell was prea∣ched and reuealed to the Gentiles, that they should be inheritours also, and of the same bodie, and partakers of the promise in Christ. Héerevnto also perteineth the words of Saint Paule to the Galathians, where he saith, That he liueth in Christ, and Christ in him. And to this also belongeth that speach of Christ: Saule, Saule, why persecutest thou me?

Now, what haue the faithfull to gather héereby? Euen to build their hope and comfort vpon this, that Christ cannot perish, of whom they are members by faith. Héer∣by also haue the faithfull to succour & strengthen them∣selues, in life, in death, and euerie daunger: bicause they are assured that the time will come, when Christ shalbe glorified with his whole bodie: howsoeuer his members amidst the hurlie burlies of this world be con∣temned, and spitefullie ouertroden. But to the end we may knowe, that Christ of himselfe néedeth not this ful∣nesse, the Apostle addeth, (That filleth all, in all things.) For indéed, if Christ filleth and perfourmeth all in all things, then doubtles he standeth not in need of anie mans helpe hérein towards this fulnesse: but so far forth as it pleaseth him, of his vnmeasurable & bottomles bountie, to vouchsafe y^e Church to be ioined vnto him, as if it were

his bodie. This place likewise containeth a plentifull testimonie touching Christs Godhead. For séeing it doth properlie belong to the nature of God, (To fill all in all things:) & seing this abilitie is héere ascribed vnto Christ, That he filleth all in all things:) it followeth, that Christ is true God, and in person infinite and eternall.

It is therefore well said in the Church: Christ is all in all euerie where, Christ filleth all in all, The sonne of the virgin is God. For these titles are right wel applied to his person, in respect of the nature of his Godhead, not in respect of the nature of his manhood, which hath his pe∣culiar properties, the taking awaie wherof, is the taking awaie of the truth of Christs manhood, & the ouerthrow∣ing of the hope of our resurrection. Wherefore that sai∣eng of S. Paule to the Philippians is throughly to be set∣led in memorie, Nostra corpora, &c. That our vile bodies shall be changed, and fashioned like vnto Christs glori∣ous bodie.

Now, if Christs manhood were turned into his God∣head (as in times past the Eutychians wickedlie main∣tained, and at this daie Stenkfield traiterouslie teach∣eth,) there should remaine for vs no hope at all of our re∣surrection. Let this suffice to be spoken of this part or parcell, wherein Saint Paule setteth foorth the principall points of our faith concerning Christ, and verie brieflie commendeth vnto vs the fruite of them therewithall.

¶OF PREDESTI∣NATION.

NOw, forsomuch as there is often mention made of Predestination & Election to euerlasting life, in this Chapter, it séemeth a necessarie labour vnto me, to adde héervnto certaine assertions or auouchments, which shall containe in them the sum of the doctrine touching Pre∣destination: which I haue done, to this purpose, that this

doctrine, which is the ground worke of our saluation, may be the more manifest, and the thinking therevpon swéete and comfortable to the godlie Reader, when the circumstances of the same are dulie considered.

I.

It is verie néedfull, that the Church be instructed and taught throughlie, concerning the eternall Predestination and Election of men to the blisfull & euerlasting life. For as no doctrine can minister comfort more abundantlie, to true Christian consciences, than the doctrine of Pre∣destination rightlie declared: so, nothing is more daunge∣rous, than to swarue and straie from the true meane and manner of Predestination.

II.

Wherefore, to the end we may not swarue and straie from the meane and manner of Predestination & Electi∣on, which the Scripture commendeth vnto vs, there must good héede be taken. For whosoeuer ouershooteth & mis∣seth the marke thereof, hée is carried into a perillous breaknecke, whereout he cannot recouer himselfe, except he haue succour from heauen.

III.

Some there are, which when they heare, that our sal∣uation standeth vpon the purpose & Election of God, neg∣lecting the true meane and manner thereof, imagine to themselues certaine dreames of the Sto••kes, & tables of destinie: wherewith they both intangle themselues mise∣rablie, and leade others out of the waie daungerouslie.

IIII.

For it cannot otherwise be, but that hée which imagi∣neth bookes of destinie & lucke, whereby to learne & know who shall be saued, & who damned, either swelleth with vaine hypocrisie, or pineth away with dedlie desperation.

V.

For some, laieng fast holde vpon a certaine kinde of fleshlie carelesnesse, run headlong with full libertie into all kinde of mischiefe and villanie: to themselues vndoub∣ted destruction, to others a grieuous offense.

VI.

Othersome are carried into a contrarie euill: who, whiles they dreame of a particular promise of grace, a∣gainst the word of God, they are plunged ouer head and eares, into the bottomlesse pit of despaire: wherein they must néeds be cast alwaie for euer, vnlesse the right hand of God, raising them vp in time, they earnestlie repent.

VII.

Wherefore, séeing that we heare the mysterie of Pre∣destination commended vnto vs in the word of God: it be∣houeth vs to séeke the meane, the manner, & true cause therof in y^e Oracle or word of God likewise: which if we haue once rightlie learned, it shall fill vs with ercéeding great comfort, & shall be vnto vs not onlie a spur to prick vs forward to all exercises of godlinesse, but also an assu∣red anchor, wherevppon to staie, euen at the pointe of death.

VIII.

Now, the meane and manner of Predestination is most true, which S. Paule sheweth vnto, vs, when he writeth thus to the Ephesians, (Elegit, &c. He hath chosen vs in Christ, before the foundation of the world, that wee should be holie, & without blame before him in loue.) Againe, (Praedestinauit nos, &c. He hath predestinated vs, to be adopted, through Iesus Christ, vnto himselfe.) Againe, (Gratos nos, &c. He hath made vs accepted in his beloued, by whom we haue redemption throgh his bloud. (Againe, Proposuit, &c. Hee hath purposed to gather together in one, all things in Christ.) Againe, (In quo, &c. In whom also wee are chosen, when wee were predestinate, according to the purpose of him,

which worketh all things, after the counsell of his owne will, that we which first trusted in Christ, should be vn∣to the praise of his glorie:) Againe, (In quo, &c. In whom also ye haue trusted, after that ye heard the word of truth, euen the Gospell of your saluation, wherein also, after that ye beleeued, ye were sealed with the holie spirit of promise, which is the earnest of our in∣heritaunce.)

IX.

Heere Saint Paule most plainlie declareth the meane and manner of our Predestination, whiles he saith, that God hath predestinate vs to saluation by and in Christ. By Christ, as our mediatour and redéemer. In Christ, as in and with our head: whose members we are made by faith, which the Gospell preacheth vnto all people and persons indifferentlie.

X.

God therefore hath predestinate vs, not by regi∣string our names in bookes of destinie and fortune, as Zeno and his schollers doted: but by appointing and or∣deining an assured meane and manner of saluation by and in Christ, according to the good pleasure of his will.

XI.

In this meane and manner the condition of faith is contained. For, when we are graffed into Christ by faith, we are made members of his bodie: and therefore are wée called (Elect and chosen) bicause we are the mem∣bers of Christ.

XII.

Now, how necessarie this condition is, by Gods good appointment, the testimonies are many which declare it. S. Paule reasoning of Predestination, beateth much vpon this condition, saieng: Quid igitur dicemus? &c. What shall wee saie then? That the Gentiles which followed

not righteousnesse, haue attained vnto righteousnesse, euen the righteousnesse which is of faith? But Israel. which followed the lawe of righteousnesse, could not attaine vnto the lawe of righteousnesse. Wherefore? Be∣cause they sought it not by faith, but as it were, by the workes of the lawe. This condition likewise the Apo∣stle rehearseth in the tenth Chapter of the same Epistle, and laboureth verie much thereabout also elsewhere: as, Si modo, &c. If ye continue grounded and stablished in the faith: Also, Participes, &c. Whose house we are, if we holde fast the confidence, and the receiuing of the hope vnto the end: Againe, Mulier, &c. The woman shall be saued, if she continue in the faith.

XIII.

The Apostle sheweth the necessitie of this condition, in his owne person, thus speaking of himselfe. Vae mihi, &c. Woe is me if I preach not the Gospell. Againe, Ca∣stigo, &c. I chastise my bodie, and bring it downe in subiection, least while I preach to other, I my selfe proue a castawaie. If therefore S. Paule, the chosen vessell of God, duetifullie discharged his obedience towards God by faith, then (no doubt) through the want of faith he had fallen from grace, and through his owne default, become a castawaie. To the same end driue the words of the Prophet leremie, in the person of the Lord, saieng: Si poe∣nitentiam egerit, &c. But if this nation, against whom I haue pronounced, turne from their wickednesse, I will repent of the plague that I thought to bring vpon them. But if it doe euill in my sight, and heare not my voice, I will repent of the good that I thought to do for them.

XIIII.

Héereby plainlie appeareth, that Gods predestination is ratified & confirmed by & in Christ: and that therefore it requireth at our hands the condition of faith, whereby

wée are graffed into Christ, and so numbered among the chosen.

XV.

Vpon the things which we haue hetherto spoken, let vs make this definition of Predestination: Predestinati∣on is the ordinance of God, whereby he hath appointed by and in Christ, before the foundation of the world was laide, according to his good pleasure, and the counsell or purpose of his will, all such to life euerlasting, as should beleeue in Christ their redeemer, that they might be ho∣lie and blamelesse before him, & that they might mag∣nifie the praise of the glorie of his grace, for euer & euer world without end. The opposite or contrarie to Prede∣stination, is Reprobation, whereby so manie as care not for beléeuing in Christ, & so manie as continue not in the faith of Christ to their liues end, are cut off from grace, banished from euerlasting life, and like bondslaues con∣demned to perpetuall paines. The cause of this reproba∣tion is the sin of men, & the iustice of God punishing of∣fenders, which foreslowe to flée for succour to the mercie seate, which God hath vouchsafed to set before men, in open sight.

XVI.

Furthermore, when we require the condition of faith, we do therewithall reproue Pharisaicall errour, touching the worthinesse of persons, the prerogatiue of flesh, the merits of mens works, &c. Wherevpon this al∣so followeth, That we must not iudge of this great my∣sterie, either after reason, or according to the law. For, as reason séemeth to make the worthinesse of persons, & the prerogatiue of flesh, the cause of election: so the law like∣wise séemeth vnto Hypocrites, (but yet amisse) to make the merits of works the cause of election.

XVII.

The cause therefore of our predestination is not in vs, as the Monks thought, who were farre wide, but in God:

which cause the Apostle calleth (〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, voluntas Dei, The good pleasure of Gods will,) And S. Augu∣stine, Misericordissimam Dei voluntatem, The most mercifull will of God. Of this will of God toward men, when we are well warranted, & certeinlie assured, then haue we an vnmouable foundation of our predestination. For (God worketh all things, after the counsell of his owne will,) as Saint Paule witnesseth.

XVIII.

The most mercifull will of God, is not vnknowne, or hidden from vs: but deliuered & opened by the voice or sound of the Gospell: & in foure things chieflie it is to be seene: namelie, In the sending of his son, In the promise, In the commandement, and In the sealing of grace.

XIX.

This sending of the sonne, is a substantiall testimonie of Gods fatherlie will towards vs, according to this sai∣eng of the son: Sic Deus, &c. So God loued the world, that he gaue his onelie begotten sonne, that as manie as beleeue in him, should not perish, but haue euerlasting life. And againe, Commendat Deus, &c. God setteth out his loue towards vs, seeing that whiles we were yet sin∣ners, Christ died for vs. The price therfore which he paid downe, is a sufficient amends for the misdéedes of the world. For the Father himselfe confesseth, That in his sonne he is well pleased, and biddeth vs boldlie heare him.

XX.

No man hath to thinke, that the sonne was sent in∣to the world, to redéeme a certaine number, put a part from the rest of mankind onlie: but rather, to take awaie the sins of the whole world, according to that saieng: Ec∣ce agnus, &c. Behold the lambe of God, which taketh a∣way the sins of the world. For, as he toke vpon him y^e na∣ture

common to vs all, so with our nature, he tooke like∣wise our cause. For so he saith openlie of himselfe, Filius hominis, &c. The sonne of man came to saue that which was lost. Now, there were not a few handfuls of mankind lost, but all mankinde, one with an other. As therefore in Adam we all fell: so the promise of the seede which should bruse the serpents head, is giuen to all Adams of∣spring. Héerevpon saith S. Iohn, Christus apparuit, &c. Christ appeared, to destroie the works of the Deuill. Wherfore (as S. Paule saith,) Fidelis hic sermo, &c. This is a true saieng, & by all meanes, worthie to be receiued, that Christ Iesus came into the world to saue sinners.

XXI.

Now, in that the successe (the more pitie) is not answe∣rable to the fathers will, who sent his sonne: nor to the desire of the sonne, who suffered punishment for mans sinne: that proceedeth from their own malice & wilfulnes: for that they béeing bidden of a most mercifull & gentle father, to the mariage of his best beloued sonne, & might be welcome guests, cared not for comming, but vnthank∣fullie set at naught his kindnes: as Christ himselfe com∣plaineth, saieng: Multi sunt vocati, &c. Manie are called, but few are chosen: that is to saie, Few beléeue & bring foorth fruits worthie of repentaunce. This is the cause why they are shut out of the Bridehouse, as guests not garnished with a wedding garment.

XXII.

THE PROMISE OF GRACE, which in déede stretcheth vnto all, doth likewise commend vnto vs the most mercifull will of our heauenlie father. Heer∣vnto serue manie saiengs, & among the rest these which followe. Haec est voluntas, &c. This is the will of my Father, which sent mee, that (all) which see the sonne, & beleeue in him, should haue life euerlasting. Againe, Sic non est, &c. So is it not the will of your Father which

is in heauen, that (one) of these little ones should perish. Againe, Deus vult, &c. It is the will of God, that (all) should be saued, and come vnto the knowledge of the truth. Againe, Deus longanimis, &c. God is patient and long suffering towards vs, and would haue (no man) to perish, but would (all men) to come to repentaunce. To this also perteineth that place of the Prophet, Nolo mortem, &c. I will not the death of a sinner: but that he repent and liue. Héerevpon saith Saint Barnard, Pro∣dit in lucem, &c. The great counsell, which from the e∣uerlasting, laie hid in the bosome of euerlastingnesse, is come abroad in light, for the comfort of the miserable and distressed: bicause God will not the death of a sin∣ner, but rather that he should repent and liue.

XXIII.

This promise of grace, as it reacheth vnto all, so is it also fréelie giuen, and is to be receiued by faith alone. The Apostle most plainlie auoucheth both, in the 9. 10. & 11. Chapters of his Epistle to the Romanes: where he aloweth no place at all to the prerogatiue of the flesh, nor to the merits of workes, & concludeth, that (Whosoe∣uer beleeueth, shall not be put to shame. For (saith he) there is no difference of the Iew and the Gentile. For the same Lord of all, is rich vnto all that call vpon him.

XXIIII.

Héereto serue those notable figures, which the same Apostle setteth foorth, when he bringeth in Ismael and Isaach, the two sonnes of Abraham: and Iacob and Esau, the two sonnes of Isaach. Which figures are thus to be applied. In assured blessings and benefits belonging to this life, not all which are borne of Abrahams & Isaachs séede, are counted their children: much lesse in spirituall things shall they be taken for their children, which come of the loines of these holie Fathers. Wherefore, as in

the blessings or benefits belonging to this life, they one∣lie are reputed the children of the holie Patriarches, con∣cerning whom they had promises: (as Abraham of Isa∣ach, and not of Ismael: Isaach of Iacob, and not of Esau:) euen so in spirituall things, they onelie are to be accoun∣ted Abrahams children, which beléeue in the frée promise, and not they which swell and are proud of the preroga∣tiue of the flesh.

XXV.

As for the Apostles conclusion, it hath none other mea∣ning: Non est igitur, &c, It is not therefore in him which willeth, nor in him which runneth, but in God which hath mercie. Of which conclusion, this is the true and perfect meaning without doubt. It is not in him which willeth, nor in him which runneth, to wit, according to the flesh: because the will of the flesh, and the running of the flesh, staie vpon the prerogatiue of the flesh, and the merits of workes: and therefore they are flat against the mercie of God, and the merite of Christ. But it is in him that willeth, and in him that runneth, according to the promise, that is to say, of him which beleueth: bicause, All things are possible to him that beleeueth. For this will, and this running commend the mercie of God, & rest one∣lie vpon the mercie promised in Christ. What followeth héerevpon? Euen that which the Apostle hath set downe: namelie, That the children of the promise, and not the children of the flesh are heires.

XXVI.

Now, who are the children of the promise? Forsooth, as manie as beléeue in the promise, as Abraham did be∣léeue. For the Apostle nameth them the children of the promise, Qui insistunt; &c. Which walke in the steps of Abrahams faith. And he saith yet againe, Scitote, &c. Knowe you therefore, that they which are of faith, the same are the children of Abraham. If they be children, then are they also heires, according to the promise.

XXVII.

They which denie this grace of God reaching vnto all, (so much as belongeth to the fatherlie will of God,) besides that they set themselues against Saint Paule, and heaue and shoue to shake in sunder the consent of the whole scripture, they offend most grieuouslie otherwise. For, first of all, they make God a respecter of persons: & againe, they imagine in God two contrarie willes.

XXVIII.

But that God is no respecter of persons, there are manie places of scripture which giue manifest proofe. For God doth alwaies allow the good cause, & euermore con∣demneth the euill cause: according to this rule, Fideles, &c. The Lord keepeth the faithfull, as for the proud, he will paie them their hire. Nothing therfore is more cer∣teine, than that God receiueth the repentaunt to grace and fauour: contrariwise, that he giueth ouer the vnre∣pentaunt, setting apart all respect of persons.

XXIX.

Now, whereas it pleased Gods will, that Lazarus should begge, & that Ioseph should be a Lord or Prince in Aegypt: this doth not proue that God hath anie re∣spect of persons. For the hauing of respect of persons hath place in iudgements, where equall things are giuen to vnequall persons: and vnequall things to equall per∣sons. Now, séeing that God reckoneth still vpon this rule of iudgement, That he would saue (all) that beléeue in Christ, and punish with euerlasting paines, (all) such as set light by his sonne, and lie soaking in their sinnes, there is (I thinke) no respect of persons in God.

XXX.

Furthermore, that there are not in God cōtrarie wils, héereby it is manifest: bicause, as he is most true: yea,

euen truth it selfe, so he cannot away with a double heart, but vtterlie condemneth it. Whereas therefore it is thus written, God will that (all men) be saued: Againe, God will that (none) perish, but that (all) repent: the contra∣dictories of these propositions, are at no hand to be allow∣ed, which are these: God will that (not all men) be saued: God will that (some) perish, and that (not all) repent.

XXXI.

How then commeth it to passe (thou wilt saie) that manie are damned, seing God will haue (all) saued? If we haue an eie to the purpose of God in our creation, and of sending his sonne into the world, then we shall sée indeed that the will of God is, that (none) should perish. But if we looke againe to the euent or successe, we shall sée that the will of God is, that (all) vnrepentant, (all) wilfull, stubborne, and maliciouslie minded persons shall perish. An earthlie father would gladlie haue all his children inherite: for this is the true fatherlie loue in a good father after the flesh. But if he perceiue anie of his children so froward, vnrulie, disordered, & disobedient, that neither rebukes with words, nor the smart of the whip, or such like sharpe correction will make him amend, the wise father putteth him by his inheritaunce, and recko∣neth him no more in the number of his children.

XXXII.

Of this thing we haue a paterne before vs in Deu∣teronomie, where the Lord saith thus: Si genueris, &c. If anie man haue a sonne that is stubborne and dis∣obedient, which will not hearken vnto the voice of his father, nor the voice of his mother, and they haue chastened him, and he would not obeie them: Then shall his father and his mother take him, and bring him out vnto the Elders of his citie, and vnto the gate of the place where he dwelleth, and shall saie vnto the Elders

of his citie: Filius noster iste, &c. This our sonne is stub∣borne and disobedient, and he will not obeie our admo∣nition: he is a riottour, and a drunkard. Then all the men of his citie shall take him, & stone him with stones vnto death, &c. Will not the Father heere haue his sonne stoned with stones euen to death, though nature should moue him fatherlie to loue him? After the same manner dealeth God. For God, of his fatherlie goodnesse, would haue (all) made heires of euerlasting life: but yet not∣withstanding, he hath appointed the stubborne and obsti∣nate their portion, euen perpetuall punishment.

XXXIII.

Wherefore we must héedefullie make a difference be∣tweene the fatherlie will of God, which the Diuines call, (Antecedent: that is, going before,) and that will of his which followeth the wilfull stubbornesse of men, which is also called (Consequent: that is, following after.)

XXXIIII.

The commaundement (for this is the third 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. Where∣fore, 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 be∣leeue, 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 decla∣reth. 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 commande∣ment and the promise testifie, that the will of God is fa∣therlie, 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 there∣after, 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 a∣boue. 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 hea∣ring, and hearing by the word of God, he meaneth that the preaching of the Gospell is the ordinarie instru∣ment 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 a∣gainst him, whom they maie as well (I wisse) obeie. This is plainlie proued by the complaint of Christ, la∣menting and wéeping ouer the Iewes, for their froward∣nesse: Quoties volui, &c. How often would I haue gathered thee together, as the henne gathereth her chic∣kens, and thou wouldest not? The like stubbornesse, and wilfull obstinacie, Saint Stephen casteth in the téeth of the Iewes in his time, saieng: Duri ce••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 stret∣ched out my hands all the daie long, to a stubborne people that haue resisted me. By this selfe same te∣stimonie of authoritie, Saint Paule sheweth the rebel∣lion 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, dis∣posed and ordered, is the patient or sufferer: yet notwithstanding, in respect of consent and agréement, our will being taught by the word, and strengthe∣ned by the holie spirit, is the agent also or dooer.

XXXVII.

Héerevnto serueth the example which Saint Au∣gustine setteth downe, of Nabuchodonosor and Pha∣rao, 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 en∣dings 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, abu∣sing 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 ne∣cessitie 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, run∣neth with full raine, into the punishment of wilfull ob∣stinacie: 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 ma∣nifestlie, 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 bapti∣sed,

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 Bap∣tisme. 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 par∣tie 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 gi∣uing Baptisme, promiseth grace: now, a conscience in faith agréeable, resteth vpon the couenant, béeing well as∣sured 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, I•• 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: wher∣of 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 ende∣uour: 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 E∣lection, 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 concer∣ning Predestination, that hee might conclude out of the cause, the manner & meane, and the condition also of Pre∣destination, that the prerogatiue of the flesh; & mans me∣rits, are no kinde of cause of saluation. The Apostle ther∣fore ouerthroweth the prerogatiue of the flesh, & all me∣rits 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 E∣pistle 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 ancient∣nesse 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 buil∣ded vpon the eternall ordinance of God.

XLVII.

From hence springeth an excéeding greate comfort in the agonie of death, and an vnspeakable reioising: inso∣much, that the partie which lieth gasping, and drawing to his long home, maie saie, as it were in triumph: In Do∣mino, &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, V••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, & whe∣ther 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 vndoub∣ted 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 de∣clare, and Saint Iames also saith no lesse.

Notes

• Rom. 11. 6
• Num. 6. 23
• Col. 1. 13.
• Heb. 3. 6.
• 1. Tim. 2. 15.
• 2. Cor. 5. 3.
• Ioh. 3. 18.
• Luke. 13. 5
• Ioh. 15. 7.
• 1. Tim. 1. 15.
• 1. Tim. 2. 3 4. 5. 6.
• Matth. 9. 13.
• 2. Pet. 3. 9
• Rom. 10. 11. 12.
• Tit. 2. 11. 12. 13.
• Ioh. 1. 12.
• 1. Cor. 1. 31
• Luke. 1. 14
• Math. 3. 4▪ 17. & 17. 5
• Philip. 1. 9.
• Gal. 1. 8.
• Rom. 16 25. 26.
• 1. Tim. 2. 4.
• Gen. 49. 1••.
• Dan. 9. 24
• Gal. 4. 4. 5
• Psal. 5, 4.
• Marke. 16. 15.
• 1. Tim. 2. 5
• Math. 7. 7 16.
• Mark. 11. 24.
• Luke. 11. 9.
• Iohn. 14. 13 & 15. 7. & 16. 24.
• Iohn. 20. 17.
• Phi. 2. 7. 8.
• 2. Cor. 1. 3.
• 2. Cor. 1. 3.
• Psal. 88. 1.
• 2. Cor. 13. 11.
• Psal. 17. 1
• Psal. 43. 2
• Psal. 118. 14.
• Gal. 5. 5.
• Ioh. 19. 33
• Iohn. 20. 1. 2. &c.
• Mat. 20. 28.
• Mark. 10. 45.
• Luke. 22. 27.
• Acts. 20. 28.
• Gen. 3. 15.
• 1. Ioh. 3. 8
• 1. Cor. 15. 17.
• Dan. 9. 24
• Rom. 4. 25
• Dan. 9. 24
• Ioh. 16. 7
• Rom. 8. 15
• Gal. 4. 6.
• 1. Pet. 3. 16, &. 21
• Rom. 6. 4.
• 1. Cor. 15. 20. 21. 22
• 2. Tim. 2. 8.
• 1. Pet. 1. 3
• Ioh. 10. 17.
• Rom. 6. 4. 6, &c.
• Acts. 1. 9.
• Matth. 28. 20.
• Psa. 68. 18
• Heb. 1. 14.
• Rom. 14. 11.
• Phil. 2. 10.
• Col. 1. 7. & 4. 7. 9.
• Phil. 2. 25.
• 3. Ioh. 1. 2.
• 1. Cor. 12. 12. &. 13.
• Gal. 3. 16.
• Gal. 3. 28.
• Ephes. 3. 6.
• Gal. 2. 20.
• Actes. 9. 4.
• Phil. 3. 21.
• Ephe. 1. 4.
• Ephe. 1. 5.
• Ephe. 1. 6. 7.
• Ephe. 1. 9. 10.
• Ephe. 1. 11. 12.
• Ephe. 1. 13 14.
• Rom. 9. 30 31. 32.
• Rom. 10. 2 &c.
• Coloss. 1. 23.
• Heb. 3. 6.
• 1. Tim. 2. 15.
• 1. Cor. 9. 16.
• 1. Cor. 9. 27.
• Iere. 18. 8. 10.
• What Pre¦destinati∣on is.
• Ephe. 1. 5.
• Ephe. 1. 11
• Iohn. 3. 16
• 1. Ioh. 4. 9
• Rom. 5. 8.
• Mat. 17. 5
• Iohn. 1. 29 36.
• Math. 18. 11.
• 1. Cor. 15. 22.
• 1. Ioh. 3. 8.
• 1. Tim. 1. 15.
• Math. 20. 16, &. 22. 14.
• Iohn. 6. 40
• Mat. 18. 14.
• 1. Tim. 2. 4
• 2. Pet. 3. 9.
• Ezek. 18. 23. 32.
• Esai. 28. 16
• Ioel. 2. 32.
• Actes. 2. 21
• Rom. 10. 11. 12.
• Rom. 9. 33
• Rom. 9. 16
• Mark. 9. 23
• Rom. 4. 12
• Gal. 3. 7.
• Psa. 31. 23
• Tvvo faithfull persons, the one a beggar, the other a Lord. &c.
• Deut. 21. 18. 19. 20. 21.
• Luke. 16. 15. 16.
• Math. 11. 28.
• Ioh. 6. 44.
• Rom. 10. 17.
• Math. 23. 37.
• Luke. 13. 35.
• Act. 7. 51
• Esaie. 56. 2. 3. &c.
• Actes. 13. 45. 46. 47.
• 1. Pet. •• 21.
• Rom. 8. 33 34. 35. &c.
• Psal. 57. 10
• Psal. 27. 14.
• Psal. 31. 23, &. 24
• 2. Cor. 13. 5.
• 1. Tim. 1. 18. 19.