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 EXPOSITION OF THE SE∣cond Chapter, with the obseruation of doc∣trines therein conteined.

Verse. 1. &. 2.

1 And you hath he quickened, that vvere dead in trespasses and sinnes.

2 Wherein in time past, ye vval∣ked, according to the course of this vvorld, and after the Prince that ruleth in the aire, euen the spirit, that novv worketh in the children of disobedience.

And you when you were dead in the trespasses and sinnes wherein you walked, according to the trade of this world, after the Prince that ruleth in the aire, euen the spirit, which now worketh in the chil∣dren of vnbeliefe.

ALthough the wordes of this speach or sentence, stand out of order: yet notwith∣standing there is no disorder of matter. Wherfore, to the intent it maie be per∣fect and full, the Nominatiue case and the Verbe, must be fetcht out of the

words which followe, after this maner, (God the Father hath quickened you together with Christ, when you were dead in sinnes.) Now let vs weie the sentence well. In the ende of the former Chapter, the Apostle calleth Christ, (The head of the Church:) and héere he placeth the Ephesians vnder Christ the head, that they might ad∣uisedlie cōsider, to how great dignitie & glorie they are cal∣led, by the gospel. Now, y^t this passing great benefit might become more sweet to the Ephesians, he setteth downe a comparison of a double state, common to the Iewes and the Ephesians, that is to saie, the Gentiles. The former state is of them both before their conuersion: the latter af∣ter their conuersion. Before their conuersion, S. Paule a∣uoucheth, that they both were dead in trespasses & sinnes. After their conuersion, hée saith, that they were dischar∣ged from the guiltinesse of their sinnes, and were quickened in Christ. By (Trespasses) vnderstand the beginnings as it were of sinnes: and by (Sinnes) the custome of sinning. And that the Ephesians were dead in trespasses and sinnes; before their conuersion, he pro∣ueth by two reasons. For, hée sendeth them both to experience or proofe, and also to the cause and Prince of all euill and mischiefe. Experience would not suf∣fer them to be ignorant, how defiled and vncleane they were (According to the course of the whole world,) bée∣ing indéede plunged ouer head and eares in the bottom∣lesse pit of sinnes. For (According to the course of this world,) signifieth the trade, fashion, custome, and vse of this worlde, which delighteth in nothing else but in sinnes.

They are not said, in this place, (To bee dead in trespasses and sinnes) whose sinne i••••••ut out: but they whom sinne hath wounded & slaine, as guiltie before the iudgement seat of God. The Apostle speaketh of spiritu∣al death, which is a separation of Gods spirit & grace from man. From whence also y^t death, which we call the first

death: to wit, the departing of the soule from the bo∣die: and the second death, which is death euerlasting doe procéede. Let vs now sée what doctrine is ministred vnto vs out of this place.

First, we learne héerehence, that men destitute of Gods grace, can doe nothing else but sinne, in euerie thing that they take in hand. Secondlie, that Sathan hath full swaie in the children of vnbeliefe: that is to saie, in them which beléeue not the Gospell. Thirdlie, that the life and conuersation of men, is a testimonie and witnesse, by what spirit they are lead, whether by the spirit of God, or the spirit of the Diuell. Fourthlie, that such as beléeue in Christ, are set frée from the tyran∣nie of Sathan, that hée hath no power ouer them, to egge them, as hée list, to this sinne and that.

There are two causes of sinnes noted héere, to wit, (The course of this world,) and (The Prince that ru∣leth in the aire.) But of these I will speake héereafter, when I shall ioine vnto these, other causes also, as the words of the Apostle shall moue me: to the end wée may haue all the causes of sinnes in the vnbeleeuers noted to∣gether; and so with the greater diligence take héede of them.

Verse. 3.

3 Among vhom vve also had our conuersation in time past, in the lusts of our flesh, in ful∣filling the vvill of the flesh, and of the minde: and were by na∣ture the children of vvrath, as vvell as others.

Among whom likewise all wee were sometimes conuersant, in the concupiscence of our flesh, dooing the will of the flesh, and of the minde, and we were by nature the children of wrath as well as others.

THis is spoken by waie of application, and serueth to this end, that the Ephesians looking vpon the Iewes, as vpon a paterne or example, might hope well. For, sée∣ing y^e Apostle saith, That the Iews were no lesse giuen to

the lewd lusts of the flesh, and vnto doing the will of their wicked thoughts, whereby they became the children of wrath, by the like corruption of nature which reigned in the rest, than the Ephesians or other Gentiles, and yet affirmeth that they were taken to grace, and receiued into fauour, it putteth the Ephesians in good hope & com∣fort, that they should be receiued into fauour also, and be saued, through the selfe same goodnesse of God.

Héerehence let vs learne the vse of such examples as the holie scripture commendeth vnto vs. For they (to speake brieflie) besides the doctrine which is to be gathe∣red by them, set before our eies, Gods iudgement and his mercie, that we might be instructed and taught, ha∣uing such godlie examples of them both, in present view.

(The lust of the flesh) is that, which springeth from the corruption and naughtinesse of the flesh, that is, of origi∣nall sinne. For héere this word (Flesh) signifieth the whole man not yet renewed. In the (Flesh) dwelleth (Lust,) whereby man is egged to do those things, which the flesh and the wicked thoughts of the same doe like. The Apo∣stle in this place séemeth to make two parts of a corrupt and naughtie nature, to wit: 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉: that is to saie: the flesh, and the minde, or the vn∣derstanding part. By the first is meant that part of the minde, which the Philosophers call, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, the ap∣petite, or desire, which is void of reason. By the last, that part which they name, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, the reasonable part. Wherevpon it commeth to passe, that the whole man, be∣fore the grace of regeneration, is by nature, that is to say, not by custome and imitation, but by necessitie of birth & conception, after the fall of our first parents, the childe of wrath, that is to saie, by the iust iudgement of God, an∣grie and displeased with him, guiltie of euerlasting death, through sinne. For the childe of wrath is Passiuelie ta∣ken, and not Actiuelie. For, he is not héere said to be the

childe of wrath, which is angrie: but he which suffereth anger by desart, and therefore is appointed vnto punish∣ment. Also before, the childe of wilfulnesse and stubbor∣nesse is Actiuelie taken: for it signifieth one that is fro∣ward, malicious, disordered, and a wrestler against the word of God and his will. It is to be noted therfore, that this word Filius, Childe, ioined with Genitiue cases of Nownes appellatiues, is somtimes Actiuelie taken, that is to saie: signifies a man giuen to that propertie or quali∣tie, which by the Genitiue case is expressed: & other some∣times againe, it is Passiuelie taken, that is to saie, signifi∣eth him that is made subiect to suffer that thing which the Genitiue case declareth. In this place let vs first of all marke, how miserable our state and condition is without Christ. For, we are carried a maine into all kinde of sin and wickednesse, euen as the lust of the flesh moueth vs, & not onlie summoned, but also tried & found guiltie before Gods iudgement seate, as offenders deseruing the wrath of God, and eternall death. Let this thinking vpon our euill case admonish vs, how swéete the Lord is, and how comfortable his word, who by his grace deliuereth vs out of these daungers, and remoueth vs into his glori∣ous kingdome. Besides that we haue said, by this and the former part we maie gather the causes of sinnes bea∣ring full swaie in the world, which kéepe order in follow∣ing one another.

The first is the flesh it selfe. Now this word (Flesh) is diuerslie taken in the Scripture. For, sometimes it hath a proper, and sometimes againe a figuratiue or borrowed meaning. When it is properlie taken, it sig∣nifieth the fleshie substance of liuing creatures: as when Saint Paule saith thus, Non omnis caro eadem, &c. All flesh is not the same flesh, but there is one flesh of men, and another flesh of beasts, and another of fishes, and another of birdes. It is figuratiuelie taken also, sometimes by the figure Synecdoche, and signifieth the

whole man, as in that place of Saint Paule, Vt non, &c. That all flesh maie not boast, that is to saie, man or anie other liuing creature: as in that place also of Genesis, Finis, &c. An ende of all flesh is come before me. Some∣times by the figure Metaphora: for as the flesh doeth properlie signifie, a thing sensible, which maie be fealt and séene: so Metaphoricallie it signifieth the outward shewe or appearaunce of things: as in that place, where it is said: Vos iudicatis, &c. Ye iudge after the flesh. Some∣times by the figure Metalepsis: for, bicause the flesh is soft, it is otherwhiles taken for soft, and set against hard∣nesse: as in that saieng of the Lord, Auferam, &c. I will take from their flesh, their stonie heart: and I will giue them a fleshie heart: that is to saie, a soft heart, not re∣sisting God, but beléeuing in the word of God. Some∣times by the figure Metonymia, for something to him be∣longing, and that diuerslie: otherwhiles for the iudge∣ment of reason, as in that saieng, Caro & sanguis, &c. Flesh and bloud, hath not opened this vnto thee, that is to saie, by the iudgement of reason thou perceiuest not, that I am the Sonne of God, and the true Messias. Sometimes for the beginning of mans corrupt na∣ture: that is to saie, for originall sinne, as in Saint Paules Epistles euerie where maie be séene: 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉: that is to saie, The wisedome of the flesh is death. Againe, Si secundum, &c. If ye liue af∣ter the flesh, ye shall die. And in that speach of the Lord, Quod natum est, &c. That which is borne of the flesh, is flesh. And in this sense is the word (Flesh) taken, when we make it the first cause of sinnes, reigning and ruling among men. Against this is set, as it were flat contrarie, the spirit of the new borne: that is to saie, a motion or working, which the holie spi∣rit stirreth vp in the hearts of the beleeuers, which is the first cause of godlie purposes and exercises in men.

The second cause of sinnes swaieng in such sort, is the lust of the flesh, whereby the flesh, or originall sinne is made lustie & effectuall to bring foorth verie ill fruits. The force of this lust all men féele & trie in themselues. Against this is set, as flat contrarie, the lust of the spirit, which hath place onelie in the godlie, and in such as haue chaunged their copie by repentaunce: and this is the se∣cond cause of godlie purposes and exercises in the good.

The third cause of trespasses and sinnes is the vnder∣standing, or (as Saint Paule saith) 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉: that is, the minde: when the minde or vnderstanding being at∣tainted, & raised vp of lust, beginneth to talke and reason with it selfe of those things, wherevnto the lust mo∣ueth and pricketh it. Against this is set (as flat contra∣rie) the vnderstanding of the spirit.

The fourth cause of sinnes and offenses is, the will of the flesh, and thoughts of the same: as Saint Paule saith. And although the will sometimes replieth vpon the reasoning of the flesh: yet notwithstanding, in them that are not new borne, it is violentlie caried away (yea verie often) with the force of the flesh: euen as a Pinnisse or small Barke is with contrarie windes and weather, though the mariners doe what they can for the safegard of the same. Héereto serueth the saieng of Medea: Lau∣do ••••••liora, &c.

The better I allow as true, But yet the worst I will ensue.

Against this will of the flesh, and the thoughts of the same, is set (as flat contrarie) the will of the spirit, commanding things, which the flesh can in no wise awaie with: and this is the fourth cause of godlie purposes and actions in the good.

The fift cause of sinnes is, (as Saint Paule saith,) 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, The common course of this world: that is to saie, the peruerse and froward fashions of this

world, infinite offenses dailie giuen, and examples of most mischieuous déedes without number. This euill custome of the world, is a kinde of fodder & sustenaunce of sinne: wherewith manie among them that were minded to feare God, being fedde fat, ware wilde, and kicke vp the heele against him. Héerehence springeth this, that the e∣uill manners of parents, is ths euill bringing vp of their children. For, whiles men doe amisse, and liue after the manner of the multitude, they excuse themselues by ex∣ample, as they in olde time did, who setting good Noe at naught, were paid home at length, féeling in the floud due punishment for their disobedience. Against this froward and wilfull wicked world, maie be set (as flat contrarie) as well the examples of holie Angels, and other Gods good creatures in heauen: as also of Saints and holie peo∣ple, which estéemed nothing more pleasant, nothing more precious, and nothing better in their life, than to be obe∣dient vnto God by faith.

The sixt cause of sins ouerrunning the world, is (The Prince that ruleth in the aire,) that is to saie the Diuell. For he, as the holie historie beareth witnesse of traite∣rous Iudas, entreth into mens hearts, and pulleth them forward into diuers sinnes and offenses, that they should not be saued. Against him (as flat contrarie) maie be set the Prince that ruleth in the Church, Christ Ie∣sus, who giueth his holie spirit to them that aske it. And he is the first and chiefest author: yea, the cause of cau∣ses of all godlie purposes and exercises whatsoeuer, in them that are turned, and become new creatures.

Hetherto we haue shewed, what be the causes of tres∣passes and sinnes ouerspreading the world, against all which, the onelie & souereigne remedie is Faith in Ie∣sus Christ. This is the victorie which ouercommeth the world, euen your faith. In this are conteined the causes of doing good déedes, which causes I haue alreadie rehear∣sed: in this is Christ the conquerour of the kingdome

of darkenesse possessed: in this we are made new men, and regenerated: by this a new spirit, wherewith we withstand the flesh, is obteined: finallie, by this the whole bodie of sinne is striken dead and mortified.

Verses. 4. 5. 6. &. 7.

4 But God, vvhich is rich in mercie, through his great loue, vvherevvith he loued vs,

5 Euen vvhen vve vvere dead by sinnes, hath quickened vs together in Christ; by vvhose grace ye are saued,

6 And hath raised vs vp toge∣ther, & made vs sit together in the heauenlie places, in Christ Iesus,

7 That he might shew in the ages to come, the exceeding ri∣ches of his grace, through his kindnesse tovvards vs in Christ Iesus.

But God, which is rich in mercie, for the great loue sake wherewith he loued vs, euen when we were dead by sinne, hath quickened vs together with Christ. (For by grace are ye saued) and hath made vs sit toge∣ther in heauenlie things in Christ Iesus, that he might shew in times to come, the abundant riches of his grace, in kindenesse to vs ward in Christ Iesu.

THis is an amplification or enlargement, and an An∣tithesis or opposition, whereby the common state of the Iewes and Gentiles vnder grace is declared. Be∣fore, the Apostle spake seuerallie of them both: now he comprehendeth and putteth them both together, that he might shew the equall condition and state of them both. The summe of the sentence is this. As God made the Iewes partakers of heauenlie glorie, euen thorough his méere grace & goodnesse: so did he also the Gentiles. But the Apostle, to the ende he might enlarge his speach, am∣plifieth the same according to his manner, by the place of causes and effects: rehearsing the selfe same things here, which he spake in the first Chapter touching this myste∣rie. For in the first place he setteth downe the principall ground, or chiefe cause of our restitution and recouerie: to wit, the méere mercie of God, wherewith he loued vs in

Christ. After that, he maketh mention of the fruites of this mercie, which is of thrée sorts: namelie, of life, of re∣surrection, and of heauenlie grace in Christ. For the life of Christ, his resurrection, and his sitting in heauenlie places, is a certeine assurance, a pledge, and merit of our life, our resurrection, and heauenlie grace. For seeing we are the members of Christ, we shall be partakers of the same happinesse and glorie with our head. And as the A∣postle maketh Christ the meane, by whom these so great benefits are conueied vnto vs: so he maketh the decla∣ring of Gods grace towards men, the end of these bene∣fits, giuen and bestowed vpon vs. Neither is this a de∣claring of Gods temporall goodnesse, but an vnspeakable token and signe of his perpetuall goodnesse. For, that which Christ once did, that remaineth for euer, as an as∣sured warrant of Gods goodnesse towards vs. Now, tou∣ching that which is inclosed in a Parenthesis, (By grace ye are saued,) it is indéed a verie short saieng, howbeit the same conteineth the whole summe and cause of all Gods good graces, powred vpon vs through Christ: the benefit it selfe, is (Saluation:) the cause is (Grace:) that is, the honour of God, which is grounded in Christ, and from him conueied vnto vs, as from the head to the members. Héere againe is commended vnto vs a generall doctrine of the Church of God: to wit, that vnto God alone, for Christ his sonnes sake, our redemption is to be ascribed. By which doctrine their vanitie is disproued, who referre the benefit of our saluation to mens workes & merits, ei∣ther going before, or following after, or ioined with iusti∣fication. But this doctrine is treated vpon more at large, in the point or discourse following: and it is amplified by it owne proper causes, vnproper causes put apart.

Verses. 8. 9. &. 10

8 For by grace are ye saued, through faith, (and that not of your selues: it is the gift of God.)

9 Not of vvorkes, least anie man should boast himselfe.

10 For we are his vvorke∣manship, created in Christ Iesus vnto good workes, that vve should vvalke in them.

By grace are ye saued through faith (and this is not of your selues, it is the gift of God,) not of workes, least anie man should boast. For we are his workemanship created in Christ Iesus vnto good workes, which God ordein'd (or prepared) be∣fore, that we should walke in them.

HEere the Apostle gathereth as it were into one Apho∣risme, the whole matter which hetherto he hath han∣deled: to the ende it maie the better be séene, and that the circumstances and causes also being placed together, might the easier be borne in remembraunce, and vnder∣stood. First therefore he setteth downe (Grace) whereby God taketh vs againe vnto him, of his meere mercie, for Christs sake, who is the matter of our saluation. The effect of this grace, he maketh to be (Saluation:) that is, our iustification, and our glorification. He addeth the in∣strument whereby the same is receiued, euen (Faith.) For by faith we receiue the promise of saluation which the Gospell doth present and offer vnto vs.

But bicause false Apostles, sworne enimies to grace, haue for the most part attributed the benefit of saluation to the works of men: the Apostle disproueth them, taking his reason from the contrarie cause. Saluation saith he, is the gift of God, Ergo, it is not of workes: For these two can agrée in no case: To haue somwhat of frée gift: and, To obteine the same by desart of workes. This is auou∣ched by S. Paule, saieng: Si ex gratia, &c. If it be of grace, it is no more of workes, or else were grace no more grace: but if it be of workes, it is no more grace, or else were worke no more worke. How often soeuer therefore our saluation is said to be either the gift of God, or to be of grace, or to be obteined by faith, or to be ours without works, all manner of merit in man, touching the worke of our saluation, is tript and throwne vnder foote.

Now, why saluation is not of works, he sheweth a reason in these words, (Least anie man should boast.) Herto ser∣ueth

that saieng also, Vbi est gloriatio, &c. Where is then the reioising? It is excluded. By what lawe? Of workes? Naie. But by the law of faith. For that which is obtained by faith, is altogether of frée gift, & therfore it excludeth all reioising or boasting: contrariwise, whatsoeuer wée get by our owne workes and trauell, that is matter to vs of boasting.

Furthermore, bicause the fleshlie minded, hearing this benefit of saluation to be ours by frée gift, and without workes or merits, that is to saie, without the desart of workes, snatch at it, and therevpon take full libertie to sinne: the Apostle méeteth them in the mouth, and lai∣eth against them, the verie next or néerest end of saluati∣on, which he did beate vpon in the first Chapter: name∣lie, our sanctification. (For we are his workmanship, cre∣ated in Christ Iesus vnto good workes, that we should walke in them.) The word (For) is oftentimes so taken in an obiection, that it séemeth to carrie a reason or cause of a thing with it. But yet notwithstanding, it doth not render a reason or cause of the former speach, but rather giueth a priuie aunswere to the aduersaries obiection. For when Saint Paule saith, that we haue saluation without workes, one or other maie thus obiect and saie: If we obtaine saluation without workes, then what néed we doe good workes? The Apostle aunswereth that it followeth not. For we are created in Christ vnto (good workes.) And thus the word (For) conteineth a reason to reproue the replie of the aduersaries: whose obiecti∣on the Apostle aunswereth in this place. The obseruati∣on of the vse of this word (For) is profitable, that we may knowe and vnderstand whereto the same serueth.

Thus farre touching the meaning of this Aphorisme. Now let vs to the specialities of the same in due order. The first, The frée goodnesse of God is the onelie cause of our saluation. The second, By faith alone we are made partakers of saluation freelie giuen. The third, Mans

workes are neither the causes, nor the merites, nor part of our saluation. The fourth, Good workes are ioined with faith, as a necessarie and vnseparable accident. The fift, All mans reioising or boasting in the worke of sal∣uation is excluded. The sixt, Regeneration or new birth in Christ, is the cause of good works. These sixe special∣ties are in the words of this short péece of doctrine, which containe the principall and chiefe grounds of Christian Religion, & confute manie foule and grosse errours. For, first of all, they are confuted héere, which will haue salua∣tion to stand vpon faith and works together, as vpon the parts thereof. But Saint Paule in this place doth mani∣festlie exclude works, and setteth downe faith, not as a part, or as a cause of saluation, but as an instrument only.

Secondlie, they are also confuted by this saieng of S. Paule, who, whiles they graunt with vs, that men are iu∣stified by faith alone, exclude works, not onelie as causes and merits, but also as necessarie consequents: as though good works were not necessarilie required in such as are iustified, and haue obtained saluation by frée gift. Against whom S. Paule in this place doth plainlie reason, requi∣ring (Workes) as a necessarie consequent of saluation, and as a necessarie and vnseparable accident of regene∣ration. Workes therefore (as S. Barnard saith) are not the cause of reigning, but a waie to reigne: not the cause of our comming to Gods kingdome, but a waie thervnto.

Furthermore, by this saieng of S. Paule are ouer∣throwen all preparing workes (as they terme them) to iustification. For if our works were required, as prepa∣ratiues, then would not S. Paule haue spoken thus, Abs∣que operibus, Without works. Let vs therefore beare a∣waie, & hold fast this speach of y^e Apostle, wherby we are instructed in our saluation, & armed against the errours, both of the Papists, and the Pharisies: besides that, wée are warned what our dutie is, which haue obtained sal∣uation fréelie through Christ.

Verses. 11. 12. &. 13.

11 Wherefore remember, that ye being in time past Gen∣tiles in the flesh, & called vncir∣cumcision of them, which are called circumcision in the flesh made vvith hands,

12. That ye vvere, I saie, at that time vvithout Christ, and vvere aliants from the Cōmonvvealth of Israel, and vvere straungers from the couenants of promise, & had no hope, & vvere vvith∣out God in the vvorld:

13 But novv in Christ Iesus, ye vvhich once vvere farre off, are novv made neere by the bloud of Christ.

VVherefore bee yee mindfull, that yee were Gentiles in the flesh, which were called vncir∣cumcision of them that are cal∣led circumcision in the flesh made with hands, bicause at that time yee were without Christ, aliens (or foreners) from the Commonwealth of Is∣rael, and straungers of the testaments of promise, hauing no hope, and without God in the world. But now in Christ Iesu, ye which sometime were farre off, are made nigh in the bloud of Christ.

THis is an other part of the comparison: to wit, of the state of the Gentiles before grace, and vnder grace: which part of the comparison, doth not in verie deed, but after a certaine manner onelie differ from the former: which manner standeth vpon circumstances. Nowe the Apostle saith, that the Gentiles did differ from the people of God in two circumstances: first, in the signe: second∣lie, in grace. In the signe, bicause that, as the Gentiles were vncircumcised, in witnesse of their vncleannesse: so the Iewes had the circumcision of promise. In grace, bi∣cause that, as the Gentiles were (Without Christ,) who is the onelie waie of saluation, (Out of the Common∣wealth of Israel,) that is to saie, not of Gods people, (Straungers from the couenants of promise,) that is to saie, without the witnesses and testaments, wherby God bound himselfe to his people, (Without hope, and with∣out God,) that is to saie, men liuing in the world, vtterlie voide of Gods feare & seruice: so the Iewes had all these things of grace. For they had the promise of the Messias, they were in the Commonweath of Israel, they were heires of the couenants of promise, they had the hope of saluation, and they knewe God.

To this he addeth an Antithesis or opposition, tea∣ching that the Gentiles are now reconciled vnto God, by the bloud of Christ, & receiued into the Commonwealth and houshold of God, through the same Iesus Christ: Yee (saith the Apostle) which once were farre off▪ (namelie from grace) are now made neere, to wit, by the meanes of Christs bloud. All these things serue to this ende, that he might beate downe the pride & ••igh min∣dednesse of the Ephesians: and that he might awake them, to wonder at this so great a treasure: least béeing vn∣thankefull to God, they should fall againe into their olde superstition: that is to saie, least forgetting Christs be∣nefits, they should slide backe from the Gospell, being de∣ceiued with the wilie slights of Sathan and the world. This is the summe of all. Nowe, to touch the circum∣stances of the text particularlie, which néedeth both ex∣pounding, and aduise, we will thus procéede. First, hée willeth the Ephesians to (Remember.) And whie so? Be∣cause, when men are aduaunced from a lowe degrée to a higher, they quicklie & easilie (God wot) forget their for∣mer state. By this aduise therefore, or warning, it is the Apostles minde to humble the Ephesians, & to admonish them of constancie, of continuance, & of thankesgiuing: that they might discharge themselues by their duetiful∣nesse, and giue God the glorie, to whom it doth of right be∣long, for powring vpon them so manie great benefits, and that of his frée goodnesse and liberalitie.

Héerehence haue we also, which liue at this daie, to be warned and well aduised, that because God hath vouch∣safed, of his méere goodnesse, to call vs out of the darke∣nesse of Poperie, into the cléere light of the Gospell, that we liue worthie of so greate grace, and by the hainous∣nesse of our sinnes prouoke not Gods wrath against vs, least he iustlie and deseruedlie take that from vs a∣gaine, béeing vnthankfull, which before he gaue vs of his good grace, when we were, vnworthie. That is a verie

euill vnthankfulnesse, when men vouchsafe not to giue men thanks for their good turnes: but farre worse, & more abhominable is that, whereby we shew our selues vn∣thankfull vnto God, who would that his déere son should die for vs, that we might liue. Besides this, when the A∣postle saith thus, (Gentiles in the flesh, and called vncir∣cumcision of them which are called circumcision in the flesh, made with hands,) he noteth two things: First, that the Iewes called the Gentiles, by the reprochfull name of vncircumcision: which Iewes indéed bragged much more than they néeded, of that outward marke in their skinne or flesh. Of this bragging and bosting, there is an example in Genesis: Non possumus, &c. We can∣not (saie the sonnes of Iacob) doe this thing, to giue our sister to an vncircumcised man. Againe, Dauid being full of Gods spirit, speaketh of Goliath in this manner, Et quid, &c. Who is this vncircumcised Philistine, that hee should reuile the hoast of the liuing God? This vncir∣cumcised Philistine shall bee as one of th••m, seeing he hath railed on the hoast of the liuing God. Againe, S. Paule in this place maketh two sorts of Iewes, and two sorts of Gentiles. For some of the Iewes were circum∣cised in the flesh, and in the spirit: as Moses, Aaron, Io∣sue, Phinees, Abraham, Isaach, Iacob, Ioseph, Dauid, Io∣sias, Daniel, Simeon, Nathanael, &c. to be short, all that receiued the outward circumcision of the flesh, with faith∣fulnes of heart in the Messias promised. Some were cir∣cumcised in the flesh onlie: to wit, they which had the out∣ward marke without the spirit, such were manie: yea, the most of y^e Iewes, speciallie at the time of y^e Lords cōming: the first are called (The children of promise:) the last, (The children of the flesh:) which names the Apostle giueth to them both. In like manner Paule maketh two sorts of Gentiles. Some were Gentiles onelie in y^e flesh, hauing vncircumcision, the badge of their Gentilisme: howbeit in spirit they were circumcised: namelie, which

had the vncircumcision of the flesh, with a liuelie faith∣fulnesse in and vpon the frée promise of saluation. In the number of these were Iob, Melchisedech, Iethro, the thrée Wisemen, & all, as manie as trulie beléeued in the Messi∣as. Othersome were Gentiles, both in the flesh & in the spirit: namelie they, who by the outward badge in their flesh, declared y^e vncircumcision & vncleanes of their hart.

Furthermore, where he addeth, (Yee were without Christ, ye were aliants from the Commonwealth of Isra∣el, and ye were strangers from the couenants of promise) these words are ment, & must be vnderstood by compari∣son. For the Gentiles, in respect of the people of Israel, & y^e certein time, are said to be without Christ. Now, in sai∣eng (They were without Christ,) he meaneth that they had not such cléere knowledge of Christ as the Iews had. (And aliants from the Commonwealth of Israel,) that is to saie, (Straungers from the couenants of promise:) by these words he noteth, that the Israelites had their Com∣monwealth diuided & parted from the Gentiles, as one houshold is set asunder from an other. For the Iewes had their couenants, their ordinances, and seruice of God: their promises, their kingdome, and their Priesthood, &c. of which S. Paule speaketh to the Romans. Of this dif∣ference in like maner, the Psalme maketh mention, sai∣eng: Qui annunciat, &c. He sheweth his word vnto Ia∣cob, his statutes and his iudgements vnto Israel. Hee hath not dealt so with euerie nation, neither haue they knowne his iudgementes.

The words which folowe, (And had no hope, & were without God in the world,) are concluded vpon y^e words which went before. For whosoeuer is without Christ, how is it possible he should haue hope. Whosoeuer is without Christ, he indéed is without God: for all that a∣bide not in y^e doctrine of Christ, haue not God. Contrari∣wise, he alone is said to haue God, he (I saie) y^t is in Christ by faith. Herto serueth the saieng of S. Iohn, Omnis qui,

&c. Whosoeuer trangresseth, & abideth not in the doc∣trine of Christ, hath not God. Hee that continueth in the doctrine of Christ, hee hath both the Father and the Sonne.

The comparison which followeth, (Yee which once were farre off, are made neere by the bloud of Christ,) doth signifie the Ephesians, which were before out of the Church, but now, through grace, receiued and brought in∣to the Church▪ and reconciled vnto God by the bloud of Iesus Christ. All these things tend herevnto, as I haue said alreadie, that we remembring so great a benefit of heauenlie grace, should walke in the feare of God: being mindfull, that this our state requireth new maners, and a new life: to wit, That we should liue holilie, and ho∣nestlie, godlie, and vnblameablie in this world, looking for that blessed hope, and comming of the glorie of the great God, and our Sauiour Iesus Christ, who gaue him∣selfe for vs, to redeeme vs from iniquitie, & to cleanse vs a peculiar people vnto himselfe, and followers of good workes.

Verses. 14. 15. &. 16.

14 For he is our peace, which hath made of both, one: & hath broken the stop of the partition vvall,

15 In abrogating, through his flesh, the hatred, that is, the lavv of commandemēts, vvhich stan∣deth in ordinances, for to make of tvvaine, one nevve man in himselfe, so making peace,

16 And that he might reconcile both vnto God, in one bodie, by his crosse, & staie hatred therby.

For hee is our peace, which hath made both one, breaking downe the wall that was a stoppe betweene vs, and put∣ting awaie through his flesh the lawe of commaundements, con∣tained in the lawe written, that of twaine hee might make one newe man in himselfe, so ma∣king peace, and might recon∣cile both in one bodie, by his crosse, staieng hatred there∣by.

IT is said, that the Gentiles, which were some∣times out of Gods housholde, are nowe taken in, and made of the number, by Christs bloud. Nowe, there is added a notable figure of Rhetorike, cal∣led

Expolitio, wherby that is expounded more at large, which was said before brieflie & in sum. For the maner of reconciliation or attonement betweene both people: to wit, Iewes and Gentiles, is declared. And to begin with∣all, Christ is made the foundation of this reconciliation or attonement, when it is said thus of the Apostle, (Hee is our peace,) that is to saie, He is the Author of the recon∣ciliation or attonement, whereby of two people: namelie, Iewes & Gentils, there is made one: that is, one Church, which is the peculiar houshold of God. After this is shew∣ed the manner of reconciliation, first in a similitude: then in plaine and euident words.

The similitude is this, (The stop of the partition wall) that is to saie, the hedge put betwéene them is cut downe and laid wast. The similitude must be expounded in this sort. As he that is minded of two housholds to make but one, pulleth downe the wall which was betwéene them, and made them two sundrie housholds, whereby they are now made but one: so God, minding to make one peo∣ple, one Church, or one houshold of the Iewes & the Gen∣tiles, tooke awaie (The partition wall) which set them a∣sunder. Now what this (Partition wall) betwéene y^e Iews and the Gentiles was, he sheweth in these plaine words, (The hatred, that is, the lawe of commandements which standeth in ordinances.) Here, by the figure Metonymia, he calleth (Hatred) the cause of the separation betwéene the Iewes and the Gentiles, which cause he maketh to be (The law of commandements which standeth in ordi∣naunces.) Now, when he maketh this cause to be the lawe, he meaneth not the morall lawe, which is perpetu∣all: but the ceremoniall lawe onelie, which was a sha∣dowe of things to come. And this is that which the A∣postle saith, (He hath taken awaye hatred, euen the lawe of commandements, which standeth in ordinaun∣ces,) that is, in rites and ceremonies: (Through his flesh,) that is, by offering vp his flesh a sacrifice. A signe

or token of this abrogation or taking awaie of the lawe, was the renting of the temple in sunder, when the Lord gaue vp the ghost vpon the altar of the crosse. He addeth also the end of this abrogation or abolishment, saieng: (To make of twaine, one new man in himselfe.) By the figure Metonymia, he caleth two nations of people, as it were di∣uerse housholds, by the name of (two men.) He calleth the Church of God one man, which is as it were one hous∣hold: yea rather, one man, whose head is Christ: he calleth this man, (the new man:) hauing an eie to the fashion & custome of the world, which vseth to call them (new men) that being but base borne, or comming but of meane stocke and parentage, become noble and honourable. For we being the ofspring of Adam, our forlorne father, are made (new men,) and adopted into the sonnes of God, whiles we fasten our faith vpon Christ: so that we are no longer called the children of Adam, but the children of God. He rehearseth this ende yet more plainlie, sai∣eng, (That he might reconcile both vnto God in one bo∣die, by his crosse,) that is: by the oblation which he made vpon the crosse. For vnder this word (Crosse) is meant the manner of making the oblation, whereby a double reconciliation or attonement was made: the one, of men with God: the other, of men with men: name∣lie, of the Iewes and Gentiles betwéene themselues.

Thus farre concerning the meaning of Saint Paules words, now let vs marke the specialties, which this place doth offer and affoord.

The first is, that betwéene the Iewes and the Gen∣tils there is no difference, in respect of the communion and partaking of grace. Wherefore let none be proud, because he is a Iew: and let none despaire, because he is a Gentile. For one nation hath no more prerogatiue or excellence than another, before God. God is no regarder of persons: but in all people, he that feareth him is ac∣cepted before him: and he that worketh righteousnesse

is esteemed. Grace is common vnto all, and it is offe∣red to euerie one.

The second is, That the lawe of Moses is abrogated and put downe, (I meane for outward rites and ceremo∣nies:) insomuch, that none stands compellable to receiue it: yea, whosoeuer receiueth it, denieth Christ, and de∣spiseth the vertue of Christs crosse.

The third is, That the death of Christ is the recon∣ciliation & attonement of man with God: wherin we are borne (new men) & ingraffed into Christs bodie, as mem∣bers of the same. The fourth is, That without the crosse of Christ, we can, by no meanes, be at peace with God.

The fift is, That as in Christ we haue peace with God: so it is méete, that in him also we labour to be at peace and vnitie one with another: which (doubtlesse) can neuer be, vnlesse we be lead by Christs spirit, and haue faith in him. For by faith we are ingraffed into his bo∣die, that all of vs, as manie as beléeue in Christ, maie be made the members of Christ. Wherfore it is reason and dutie, that one of vs should make much of another, as members of one and the selfe same bodie.

Verses. 17. & 18.

17 And came and preached peace vnto you, vvhich vvere a farre off, & to them that were neere.

18 For through him, vve both haue an entrance vnto the Fa∣ther by one spirit.

And comming, he preached peace vnto you, which were far off, & to them that were nigh. Because through him we both haue an open waie in one spirit vnto the Father.

THe matter of reconciliation or attonement betwéene the Iewes and the Gentiles being expounded, the A∣postle commeth to the instrumentall cause thereof, which is, The preaching of the Gospell. For it is Gods pleasure, that his Gospell should not onelie be an instrument of saluation, but also a witnesse and warrant of his good will. Wherevpon it commeth to passe, that the Gospell is vnto vs, a most assured and certeine messenger, and ti∣dings bringer of peace, betwéene God and vs. For which

cause the Gospell is named, Sermo reconciliationis, The word of reconciliation. The diuision following, where Christ is said to haue come, and to haue preached to them (which were a farre off, and to them which were neere:) that is to saie, to the Iewes, and to the Gentiles, noteth vnto vs, that Christ sent his Apostles to preach the Gos∣pell of peace vnto all people, one with an other, none ex∣cepted: according to that saieng: Ite in mundum, &c. Goe ye throughout all the world, and preach the Gos∣pell vnto euerie creature. The fruite of their peace made with God is also added, which is, that both of them: to wit, the Iewes and the Gentiles, (Haue entraunce vnto the Father, by Christ, and that in one spirit:) that is to saie, by the selfe same spirit of Christ, which maketh vs crie, Abba Father. Christ therefore is as it were a doore vnto vs, whereby we come to the Father, being reconci∣led and set at one with vs, in faith and beliefe. Now the holie spirit is our guide, by whom we being ioined and v∣nited in Christ, comming to the doore, are let in, and haue entrance to the father. Hereto serueth that saieng of Iohn, Amen, Amen dico vobis, &c. Verelie Verelie I saie vnto you, he that entreth not in by the doore into the sheep∣fold, but climeth vp another waie, he is a theefe, and a robber. And a little after, Ego sum ianua ouium, I am the doore of the sheepe. Furthermore, here are two places to be marked: the one is, what accompt we ought to make of the ministers of the Gospell, who when they preach to vs the gospell, Christ himselfe is said to preach vnto vs. Wherfore we ought no lesse to regard their voice, than if we heard Christ himselfe speaking vnto vs. Herto serueth that saieng of Saint Paule, Nomine, &c. Now then are we ambassadors for Christ, as though he did beseech you through vs, we praie you in Christs stead, that ye be re∣conciled to God. The other place is, of the fruit of y^e gos∣pell: namelie, that such as beléeue y^e gospel, are reconciled vnto God through Christ, by whom they haue entraunce

vnto God. The Apostle saith, Iustificati, &c. Being iusti∣fied by faith, we haue peace towards God, through our Lord Iesus Christ, by whom also we haue entraunce, &c. Contrariwise, who so hath not Christ, that is, beléeueth not in Christ, he is void of the fruite of the Gospell: and therefore is to be thought and taken for a wicked person, and an enimie to God.

Verse. 19. &. 20.

19 Novv therefore, ye are no more straungers and forreig∣ners, but Citizens vvith the Saints, and of the houshold of God,

20 And are built vpon the foundation of the Apostles & Prophets, Iesus Christ himselfe being the chiefe corner stone.

Now therefore, ye are no more straungers and forreigners, but fellowe citizens of the Saints, and of Gods houshold, being builded vpon the foundation of the Apo∣stles and Prophets, the chiefe cor∣ner stone whereof is Iesus Christ himselfe.

THis is a generall conclusion of the whole Chapter, wherin he reckoneth vp the principall points. For, first he sheweth what manner of people the Ephesians were, before the grace of regeneration or new birth, & by them all other Gentiles, likewise. Secondlie, he declareth what they haue gotten by grace. Indéede they were ali∣ants & strangers before, that is, out of Gods houshold, as we haue shewed alredie. But now being made frée of the Citie, common to all the Saints, they are receiued into Gods houshold: because (They are built vpon the foun∣dation of the Apostles and Prophets,) that is to saie, be∣cause they are receiued into fauour and grace by faith, which is their leaning staffe, to rest themselues by, vpon Christ their onelie foundation. For no man can laie anie other foundation, besides that which is alreadie laid, which is Iesus Christ.

Now, Iesus Christ is called (The foundation,) both because the promise of saluation was made in him, and

also, because Christ alone is the saluation of the Church, vpon whom she staieth her selfe. For, without Christ, the whole building of the Church shrinketh and falleth flat to the ground: yea, without him, it cannot be so much as once begun. He is also called (The foundation of the A∣postles and Prophets,) not onelie because the Apostles being built vpon that foundation obteined saluation: but also, and that much more in respect of the Church. For, the Apostles did build the Church vpon this foundation.

Moreouer, when the Apostle addeth, (Iesus Christ him∣selfe being the chiefe corner stone,) he teacheth vs, by what power & vertue, the building of the Church, consist∣ing of two diuerse people, Iewes & Gentiles, continueth: namelie, because (Iesus Christ himselfe is the chiefe cor∣ner stone.) For, as the corner stone ioineth walles toge∣ther, and beareth vp the whole burthen of the building: yea, preserueth it: euen so our Lord Iesus Christ, by the doctrine of faith, and by the efficacie and forceable work∣ing of his spirit, knitteth the Iewes and the Gentiles, in vnitie of faith and peace: and so he himselfe vpholdeth and mainteineth this spirituall building.

This similitude is borowed of the Prophet Esaie, whose words lie thus in order, Ecce, ego ponam in Syon lapi∣dem, &c. Behold; I will late in Syon a stone, a tried stone, a precious corner stone, a s••••e foundation: He that be∣leeueth, shall not make hast: namelie, to his owne coun∣selles, but shall attend and wait for the counsell and pur∣pose of God, which if he doe, he shall not be put to shame. The selfe same saieng of the Prophet, Saint Peter reher∣seth, the sense reserued, but the words a little chaunged. For thus saith he: Ecce, ponam, &c. Behold, I will put in Syon a chiefe corner stone, elect and precious, and he that beleeueth therein, shall not be ashamed. Of this stone, mention is also made in the Psalme: Lapidem quem, &c. The stone which the builders refused, is the head of the corner.

Beside that which is said, we haue to gather out of Saint Paules words, these specialties following.

The first is, That of Iewes and Gentiles there is one Church of Christ made and ioined together, as we haue shewed alreadie.

The second is, That Christ alone is the foundation of the Church.

The third is, That whosoeuer is without Christ, he also is without the Church.

The fourth is, That the doctrine of the Apostles and Prophets alone, ought to haue authoritie in the Church of God, and is the onelie badge and cognisance of the true Church.

The fift is, That Christ alone vpholdeth, kéepeth, and mainteineth the Church.

The sixt is, That the Church is not without ministe∣rie, which preacheth vnto vs the same corner stone which Saint Paule commendeth vnto vs heere.

These specialties ouerthrowe manie errours of the Papists: and chiefelie of them, which will haue vs trust and betake our selues to mens merits and safegards: and which also, in the place of the Prophets and Apostles doctrine, plant mens traditions and forgeries. Let Pope∣rie therefore be vnto all the godlie, a thing most accur∣sed: which it behoueth all true Christians to auoid and flie from, least they themselues be ill fauouredlie defiled therewith, and being defiled, be also cast off againe, and forsaken of God.

Verses. 21. &. 22.

21 In vvhom all the building coupled together, grovveth vnto an holie Temple in the Lord,

22 In vvhom ye also are built together, to be the habitation of God, by the spirit.

In whom the whole building (or frame) coupled together accordinglie, groweth vnto an holie Temple in the Lord, in whom also ye are built together to be Gods dwelling in the spi∣rit.

THe Apostle enlargeth his conclusion, by a translation, or turning of the specialties into a generalitie, & by an

exhortation. He said that the Ephesians were built vpon the foundation of the Apostles & Prophets: now he appli∣eth this to all the faithfull in generall. For, he saith, that (The whole building,) that is, the whole Catholike Church, and all the members thereof, being builded vpon this one corner stone, (Groweth into an holie temple:) that is to saie, that the whole building is made one holie temple, & that in the Lord, as the onelie foundation of the temple. Now, S. Paule in this place vseth a verie full, significant, and pithie word: namelie, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉: that is (coupled together) wherby is ment, that y^e building of the Church is so knit and couched together, so framed, I saie, and wrought, that all and euerie part thereof is fitted and fastened, in such méete proportion, euen mea∣sure, and apt agréement, with such sound & strong ioints, that they hang one by an other verie orderly, as the mem∣bers and lims of the bodie. Now, this knitting or con∣pling of the ioints is done in this manner. First, all the faithfull cleaue vnto Christ their head by faith, and vpon him, as their onelie foundation, state themselues. Then they cleaue together among themselues, one w^t another, according to the measure of faith in euerie one of them, and according to the diuersitie of gifts, which God hath giuen them: that they might all make one bodie, & one holie temple of God, of which temple, all the faithfull are liuelie stones, in such excéeding comelie order and agrée∣ment knit together, & wrought in one, that there is not a corporation or companie of men to be found in all the world, linked in like loue, concord, and vnitie among themselues. Furthermore, when we heare either the whole Church, or the seuerall members thereof, cal∣led (The holie temple of God,) let vs thus suppose with our selues: First, That the Church is Gods building. Secondlie, That God dwelleth, in this temple, which is appointed and ordeined for his glorie. Thirdlie, That as it is a fowle and hainous offense▪ to defile this

temple with anie vncleannesse, so it becommeth all the gooue, to bend their endeuours euerie waie, that they maie lead their life in holinesse & vnblameablenesse, least through their default it come to passe, that the Maister builder cast them out, and throwe them awaie, as rotten and mooldering stones seruing to no good vse. I would to God this could sinke into their hearts, which either with their owne priuate lewd dealings blemish the Church: or with their vnprofitable quarelings, cut in péeces the v∣nion or agréement of the Church.

Heere the reason must be marked, why the whole Church of God is called (One temple:) and why euerie seuerall beleeuer, is named (The liuelie temple of God) in like case. The whole Church is therefore called the temple of God, both because it is reared vp and built vpon one foundation: and also because all the faith∣full being ioined together in the vnitie of faith and loue, haue God dwelling in them, whom they serue and wor∣ship. Euerie seuerall Christian is therefore called the liuelie temple of God, both for that euerie of them is buil∣ded vpon one onelie foundation, which is the Lord Iesus Christ: and also, for that God dwelleth in euerie of them, whose mightinesse is to be praised and magnified of all generallie, and also of euerie one particularlie.

The exhortation of the Apostle doth folowe. (In whom (saith he) ye also are built together to be the habitation of God, by the spirit.) (In whom.) to wit, the corner stone, (ye also are built together:) namelie, by the faith of Christ, and loue among your selues one with another, renouncing and forsaking all vnholinesse, heathenishnesse, and vncleannesse. After this manner the Apostle speak∣eth elsewhere, in an exhortation, drawing his argument or proofe from the dignitie or worthinesse of Gods tem∣ple. For these are his words, Ah: Non scitis, &c. Ah: Know ye not, that your bodie is the temple of the holie Ghost, which is in you, whom ye haue of God?

Notes

• 1. Cor. 15. 39.
• 1. Cor. 1. 29.
• Gen. 6. 13.
• Ioh. 8. 15.
• Ezek. 11. 19. & cap. 36. 26
• Math. 16. 17.
• Rom. 8. 6.
• Rom. 8. 13
• Ioh. 3. 6.
• Psa. 109. 7
• Math. 27. 4. 5.
• Mark. 14. 21. 43. 44. 45.
• Luke. 22. 22. 47. 48.
• Ioh. 17. 12. & Chap. 18. 3. 4. 5. &c.
• Act. 1. 16 17. 18. &c.
• 1. Ioh. 5. 4.
• Rom. 11. 6
• Rom. 3. 27
• Rom. 3. 28
• Gen. 34. 14.
• 1. Sam. 16. 26, &. 36
• Rom. 9. 4.
• Psal. 147. 19. 20.
• 2. Iohn. 9.
• Tit. 2. 12. 13. 14.
• Mat. 27. 5.
• Mark. 15. 38.
• Luke. 23. 45.
• Actes. 10. 34. 35.
• 2. Co. 5. 19
• Mark. 16. 15.
• Rom. 8. 15
• Gal. 4. 6.
• Ioh. 10. 1. &. 7.
• 2. Co. 19. 20.
• Rom. 5. 1. 2
• 1. Co. 3. 11
• Esaie. 28. 16.
• 1. Pet. 2. 6.
• Psal. 11. 8 22.
• 1. Co. 6. 9