Selected quad for the lemma: heart_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
heart_n	bear_v	spirit_n	witness_n	2,911	5	8.1214	4	false

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ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A02916	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.; Commentarius in epistolam Pauli ad Ephesios. English	Hemmingsen, Niels, 1513-1600.; Fleming, Abraham, 1552?-1607.	1580 (1580)	STC 13057.8; ESTC S102723	176,886	270

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 angrie and displeased with him guiltie of euerlasting death through sinne For the childe of wrath is Passiuelie taken 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 punishment Also before the childe of wilfulnesse and stubbornesse is Actiuelie taken for it signifieth one that is froward 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 qualitie which by the Genitiue case is expressed other sometimes againe it is Passiuelie taken that is to saie signifieth 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 glorious kingdome Besides that we haue said by this and the former part we maie gather the causes of sinnes bearing full swaie in the world which kéepe order in following 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 signifieth 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 Sometimes 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 Sometimes by the figure Metalepsis for bicause the flesh is soft it is otherwhiles taken for soft and set against hardnesse 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 resisting God but beléeuing in the word of God Sometimes by the figure Metonymia for something to him belonging and that diuerslie otherwhiles for the iudgement 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 nature that is to saie for originall sinne as in Saint Paules Epistles euerie where maie be séene 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is to saie The wisedome of the flesh is death Againe Si secundum c. If ye liue after 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 spirit 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 second cause of godlie purposes and exercises in the good The third cause of trespasses and sinnes is the vnderstanding or as Saint Paule saith 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is the minde when the minde or vnderstanding being attainted raised vp of lust beginneth to talke and reason with it selfe of those things wherevnto the lust moueth and pricketh it Against this is set as flat contrarie 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 Laudo ●●●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 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 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 euill 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 example as they in olde time did who setting good Noe at naught were paid home at length féeling in the floud due punishment for

thereof neither giue you your members as weapons of vnrighteousnesse vnto sinne but giue your selues vnto God as they that are aliue from the dead and giue your members as weapons of righteousnesse vnto God This agreeth also with the saieng of our Sauiour Si quis vult c. If anie man will come after me let him denie himselfe and take vp his crosse dailie and let him followe me The second part of the rule héere set downe is To be rehewed in the spirit of our minde that is to saie to haue our minde made so bright and cléere with new light that the vanitie of our minde and the blindnesse of our vnderstanding béeing chased awaie our inwarde man maie taste sauour desire discerne perceiue vnderstand thinke vpon and reason of those things which are of the spirit For seeing The carnall or naturall man perceiueth not those things that are of Gods spirit it is behoouefull that such a renewing of the spirit bée wrought in vs as thereby we maie be able to submit and bring vnder our selues to the rule of the spirit The third part of the rule is To put on the new man which after God is created in righteousnesse and true holinesse Of this part there are thrée members The first is to put on the new man by forsaking sinne and a renewed spirit The second the qualitie of the new man to wit that he is Created after God that is to saie after Gods image or likenesse The third conteineth the things wherin that newnes or likenes of God consisteth namelie Righteousnesse and true holinesse with the former whereof we serue men according to the tenour of the second table and with the latter wée worshippe God purelie and sincerelie The worde True standeth for a title due vnto holinesse after the manner of the Hebrew phrase whereby is meant that not a fained or counterfaite Righteousnesse not an outward Holinesse onelie but a perfect Righteousnesse and an Holinesse of hart agréeing with the rule of Gods will is required This place of Saint Paule is diligentlie to be marked not onelie bicause it conteineth brieflie and in a verie trimme definition the partes of a Christian life but also bicause it setteth foorth a cléere and euident definition of Gods image in man For heere-hence we haue to vnderstand that The image of God is a conformitie or agréeablenesse of man with God In righteousnesse and true holinesse Héerevpon it came that our ancients or elders defined Christianitie to be an imitation or following of the diuine nature Verse 25. 25 Wherefore cast off lieng and speake euerie man truth vnto his neighbour for vvee are members one of an other VVherefore casting awaie lies speake yee the truth euerie one to his neighbour bicause wee are members one of an other NOw he gathereth the specialties which rise of the generalitie or generall rule concerning the putting off of the olde man and the putting on of the new besides he rehearseth certaine members of either man for examples sake The first specialtie is following Truth plaine dealing or singlenesse and of Lieng that is of auoiding all manner of coulourable excuses and doublenesse The Apostle gathereth this specialtie in this sort The olde man must bée put off and the new man must bée put on who is created after God in righteousnesse and true holinesse Ergo Truth is to bée followed as a member of the new man As for Lieng that must bée cut off and cast awaie as a member of the olde man to the ende we maie liue with our neghbours vprightlie plainlie and neighbourlie To this specialtie he addeth another reason drawne from things iointlie knit together We are saith hée members one of another Ergo we ought to succour and make much one of another in Truth and honestie without all dissembling and deceipt After this sort also the rest of the specialties following are to bee ordered all which are continued in discourse by an Antithesis or opposition euen to the end of the Chapter Verses 26. 27. 26 Be angrie but sinne not let not the sunne goe dovvne vpon your vvrath 27 Neither giue place to the Diuell Be angrie and sinne not let not the sunne set vpon your anger and giue not place to the Diuell or backbiter HE exhorteth vs that we should not be Angrie But because it happeneth oftentimes that euen the godlie are moued when things fall out amisse and through the weaknesse of their owne nature it commeth to passe that they can not be altogether frée from Anger Wherefore the first thing that he doth what is it Euen to set a stint and to bound in our Anger Secondlie he giueth vs counsell and aduise Thirdlie he addeth a reason of his counsell The stint of our Anger is that we should not sinne in being Angrie which is done so often as we be Angrie either through our owne default or the default of others But there is a kinde of praise-worthie Anger which is kindeled either against our owne sinnes to repent and be sorie for them or against the sinnes of others to correct and punish them and this onelie Anger hath an eie to Gods glorie and kéepeth a certeine stint But because it falleth out so that we can not bridle our Anger but through our owne follie it will drawe to it some other sin the Apostle giueth vs counsell That we should not let the sunne goe downe vpon our anger or wrath that is to saie that we should not let the sinne of Anger rest long in vs but as it riseth with the sunne so to let it fall with the sunne This selfe same meaning hath Pythagoras his posie Ollae vestigium cinere turbato The print of a pots foote when the asshes be stirred For if anger continue anie long time it commeth to passe that the Diuell will enter into that angrie mans heart wholie to possesse it so that by litle and litle he shall be swallowed vp at length in the gulfe of destruction And this is the sense of that which the Apostle addeth Neither giue place to the Diuell This place is diligentlie to be considered which beareth witnesse that the Diuell hath entraunce and roome made him to dwell in the heart of man By anger and wrath Séeing it is so fie vpon it and if we loue our selues let vs flie from Anger and wrath as from the nette and snare of Sathan Verse 28. 28 Let him that stole steale no more but let him rather labour vvorke vvith his hands the thing vvhich is good that he maie haue to giue vnto him that needeth Let him that did steale steale no more but labour rather working that which is good with his hands that he maie haue to giue vnto him that suffereth neede VNder the name of stealth or theft the Apostle by the figure Synecdoche vnderstandeth all deuises and waies whatsoeuer of deceiuing And as he giueth counsell to cut off this Theft as a member of the olde

haue to deale with craftie yonkers or when their ware is dead and séemeth to lie vpon their hands at hap hazard or otherwise to hang vpon doubtfull fortune For then merchants and occupiers buisilie bestirre them and doe all things circumspectlie watching I warrant you for opportunitie in their affaires Séeing therfore we are said to redéeme the time when wée prouide against the losse of such things as we loue in this world let vs for shame take the true opportunitie and fit time of saluation offered vnto vs by the Gospell For that shalbe the price of our redemption if wée renounce all entisements and impediments which maie withdrawe and kéepe vs backe from the kingdome of Christ and by all manner of meanes waite and watch with broad waking eies for the occasion or due time of repairing our saluation And why Euen because the daies are euill He saith that The daies are euill not in respect of the spaces of houres and course of the sunne but in consideration of the corrupt manners of the world For the figure Metony●●a is heere vnderstood whereby time is taken for the thing done in time By these words he bringeth in that which he set downe before in other words and saith Wherefore be ye not vnwise but vnderstand what the will of the Lord is as if the Apostle should saie Forsomuch as so great daungers doe incompasse the godlie round about on all sides it is behouefull that ye take diligent heede of the maliciousnesse and corrupt manners of the world least ye suffer your selues through foolishnesse to be withdrawne from the right waie but ye must rather regard this that the will of God be alwaies before your eies and in your minde which ought to be the continuall rule of your race throughout your whole life and in all your dooings The Apostle declareth by an Antithesis or opposition whome hée calleth Vnwise For hee setteth flatte against them Such as vnderstand what the will of God is They therefore by proofe of this place shalbe Vnwise which liue carelesselie litle thinking vpon framing and ordering their life according to the will of God Furthermore this place of Saint Paule is worthie to bée alwaies in our sight For it giueth vs warning that wée should not suffer our selues to bée throwne headlong into all sorts of sinnes after the example of the multitude from which sinnes wée must altogether and vtterlie abstaine if wee will bée godlie indeede and wee must endeuour our selues to doe the will of God albeit we renounce and forsake euerie thing that pleaseth the flesh Héere let each one of vs eramine and proue himselfe taking héede therewithall that we cast not at our tailes too sawcilie and scornfullie this wholsome exhortation of the holie Ghost making much of the alluring pleasures of the flesh and other things which are of force to turne our hearts from the desire of true godlinesse Verses 18. 19. 20. 18 And be not dronke with wine vvherein is excesse but be fulfilled vvith the spirit 19. Speaking vnto your selues in psalmes hymnes and spirituall songs singing and making melodie to the Lord in your hearts 20 Giuing thankes alvvaies for all things vnto God euen the Father in the name of our Lord Iesus Christ And be ye not dronken with wine wherein is lewdnesse or wantonnesse but be ye rather filled with the spirit speaking vnto your selues in psalmes hymnes and spirituall songs singing and making melodie in your heart to the Lord giuing thankes alwaies for all things in the name of our Lord Iesus Christ THe Apostle for example sake ioineth vnto his generall exhortation certeine specialties and he commendeth vnto vs in the first place spirituall reioicing persuading vs from fleshlie reioicing or carnall gladnesse For as spirituall reioicing as a certeine spirituall wisedome so fleshlie or carnall reioicing which is dronkennesse is a kinde of foolishnesse As therefore he giueth vs counsell to leaue this so his aduse is to take the other the argument which he vseth in this case is drawne from the effect of either of both and that by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 demonstration For there is a reason framed orderlie against either of both as in manie like things before hath bene done Be not dronke with wine saith the Apostle that is to saie Take not occasion by ouer drinking your selues to be merie reioice Why so Bicause therein consisteth sottishnesse that is to saie all kinde of wantonnesse lewdnesse filthinesse and intemperance For dronkennesse causeth a man to runne headlong into all manner of misdemeanour to commit much mischiefe according to these verses not so olde as true Quid non ebrietas c. What doth not dronkennesse deale with all To blab our secrets comes from thence It biddes be bolde and greeu'd at gall Inforceth fight where is no fence Cicero in his second booke De finibus declareth who they bée that are called sots his words are these Noli mihi c. Tell not me as ye are wont of such sots as spue at the table and are faine to be carried awaie from bankets and hauing surfetted goe againe afterwards and cramme themselues full like Capons This therefore doth not onelie offend God most gréeuouslie and put out the light of the holie spirit in our heart but also estrangeth and bestraughteth the mind discloseth secrets kindleth lust weakeneth the bodie breedeth verie manie diseases of minde and bodie of which thing the whole world almost is a witnesse Against this the Apostle setteth The fulnesse of the spirit that is to saie ioie in the holie spirit whereby we burst out into godlie speaches concerning God and heauenlie things into Psalmes hymnes spirituall songs thanksgiuings vnto almightie God our bountifull Father who giueth all things abundantlie to his children for his sonnes sake Iesus Christ our Lord. For therefore he ioineth God and Father together in this place not that they are two but one God whose great power doubtlesse is signified by the name of God and his good will noted vnder the true name of Father Moreouer the difference betwéene Psalmes hymnes and songs is this They are Psalmes in singing whereof Musicians vse some manner of instrument besides the tongue Hymnes consist in praises sounded either with the tongue alone or some other waie Songs are vttered with the voice and belong not onelie to praises but also to oth●r things as prophesies doctrines erhortations c. Now Saint Paules meaning is to haue all theie Spiri●uall that is to saie not idle foolish and wanton but tending wholie to edification For this word Spirituall put to ought to be referred vnto the argument and end As for the words of S. Paule which followe they are not at squa●e with these things Speaking vnto your selues againe Singing and making melodie in your hearts For the phrase of Scripture Speaking to your selues is as much as betweene or among your selues Singing in your hearts as much as from your heartes The Apostle cannot

the blessed hope appearing of the glorie of the mightie God and of our Sauiour Iesus Christ These and such like saiengs let vs set against all sophistrie nothing regarding the fowle language of sophisters albeit they miscall vs at their pleasure tearming vs fooles dolts blockheads 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 beloued 7 By vvhom vve haue redemption through his bloud euen the forgiuenes of sinnes according to his rich grace VVho hath predestinate vs vnto the adoption of his children 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 according 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 blessing that is to say of our saluation namelie predestination 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 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 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 preaching 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 merites of men which make nothing for our saluation are manifestlie ouerthrowne and laid along likewise all prerogatiue 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 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 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 Gloria c. Glorie to God on high in earth peace toward men good will The verie same hath our heauenlie Father 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 fauourable towards mankinde to worke his saluation Let vs therefore take héede that we séeke not the good pleasure and will of God towards vs elsewhere than in Iesus 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 added 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 magnified through Iesus Christ This end is not to be separated from the grace of adoption whereby manifestlie appeareth how necessarie new obedience is in them which are regenerate and borne againe by faith For héerein consisteth new obedience that we should glorifie 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 exceeding great grace of God towards vs doth issue where vpon 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 redemption to wit That the beloued sonne of God hath redéemed 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 redemption 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 vnmeasurable 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

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 people which estéemed nothing more pleasant nothing more precious and nothing better in their life than to be obedient 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 traiterous 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 Iesus who giueth his holie spirit to them that aske it And he is the first and chiefest author yea the cause of causes 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 trespasses and sinnes ouerspreading the world against all which the onelie souereigne remedie is Faith in Iesus 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 rehearsed 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 together made vs sit together in the heauenlie places in Christ Iesus 7 That he might shew in the ages to come the exceeding riches 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 together 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 Antithesis or opposition whereby the common state of the Iewes and Gentiles vnder grace is declared Before 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 amplifieth 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 mysterie 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 resurrection 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 Apostle maketh Christ the meane by whom these so great benefits are conueied vnto vs so he maketh the declaring of Gods grace towards men the end of these benefits giuen and bestowed vpon vs. Neither is this a declaring 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 assured warrant of Gods goodnesse towards vs. Now touching 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 either going before or following after or ioined with iustification 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 vvorkemanship 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 before that we should walke in them HEere the Apostle gathereth as it were into one Aphorisme the whole matter which hetherto he hath handeled 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 vnderstood 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 instrument 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 auouched 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