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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

admonished that wée must iudge of our election and predestination by our calling which calling séeing it is as well vniuersall according 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 conditionall namely the condition of faith according to that saieng Qui credident c. He that beleeueth shall be saued therefore shall election and predestination be likewise conditionall which are not to bée separated from Christ who is the matter of them both Now followeth a double circumstance of this good pleasure 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 saiing 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 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 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 reuelation of Gods good pleasure which is To gather together in one all things euen in Christ The Greeke word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 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 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 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 Iesus Christ that béeing gathered together they might bée all vnder one head The diuision following comprehendeth the whole Church Which are saith he in heauen that is to say the holie Angels and beléeuers which departed 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 chosen vvhen vvee vvere predestinate according to the purpose of him vvhich vvorketh all things after the counsell of his ovvne vvill 12 That vve vvhich first trusted in Christ should bee vnto the praise of his glorie In whom also we are chosen being predestinate according to the purpose of him which worketh 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 partakers 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 Predestinate according to the purpose of him Concerning this cause read that which we haue noted before alreadie He addeth the finall cause That we should bee vnto the praise of his glorie that is to saie that God himselfe 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 ascribed 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 called it Gods blessing or his adoption so héere it may be vnderstood 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 manner of necessitie at all to doe this or that For things depending vpon necessitie are neither gouerned by counsell nor dispensed withall by will The second is that God worketh in his Church all things that are wholesome and good and nothing that is euill or commeth of sinne as some out of this place vnaduisedly conclude saieng 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 nothing that is euill in anie

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

Christs ascending into heauen The seconde a double fruite of his glorious ascending the first whereof is his triumph ouer death sinne hell and the Diuels kingdome which is to be vnderstood vnder this word Captiuitie This triumph as it began in Christ our head so it shall be ended in the rest of his bodie which is his Church at such time as we shall all rise againe at the commaundement and voice of Christ For then shall all the godlie enioie euerlasting victorie with Christ their enimies béeing vanquished and shaken off with shame The thinking vpon this our triumph to come ought of right to comfort vs when we be kept vnder the Crosse For he which is certaine of a glorious deliuerance setteth lesse by his present gréeuance The second fruit of the Lordes ascending which the Apostle toucheth is conteined in these words And gaue gifts vnto men For to this purpose Christ ascended that he might deale gifts vnto his Church whereby shée might be edified maintained in this life For as on the day of Pentecost he sent the holie Ghost downe to his Apostles appearing in a visible shape vnto them likewise gaue them power against the Diuell and his members euen so at this daie also the same Lord Iesus beautifieth his Church with diuerse gifts and he alone mainteineth the same neuer purposing to forsake and leaue her vnprouided Héerehence therefore let vs fetch comfort when wée lie groning vnder the Crosse For although the Diuell setteth vpon the Church with sundrie kindes of engines by subtile snares violentlie rusheth vpon euerie member of the same yet shall he not in triumph tread still vpon her necke kéepe her vnder alwaies though shée be held downe for a time For Christ is the triumpher who sitting at the right hand of God maintaineth his Church defendeth her and strengtheneth her yea hée comforteth all and euerie one of her members with his holie spirit Verses 9. 10. 9 Novv in that he ascended vvhat is it but that he had also descended first into the lovvest parts of the earth 10 He that descended is euen the same that ascended farre aboue all heauens that he might fill all things Now that hee ascended what meaneth it but that hee also descended first into the lower partes of the earth Hee that descended is euen the selfe same that ascended aboue all heauens that hee might fill all things THese words must be read in a Parenthesis For out of the testimonie of the Psalmist alreadie cited the Apostle gathereth two things by the figure of Digression The one is of Christs abasing the other of his glorifieng For in that He ascended he signifieth that His descending that is to saie his abasing went before which came to passe by taking vpon him mans nature by his passion and by his death This argument or reason of the Apostle were altogether weake if hée had not vnderstood and knowne that the word which was in the beginning and euerlasting abased himselfe in taking vpon him the shape of a seruaunt wherein hée was also mad obedient euen to the death of the crosse Againe in that he Ascended Saint Paule gathereth the glorifieng of Christ and his power whereby hee now fulfilleth all things which make for the perfect estate of his Church Moreouer they which out of this place doe conclude that Christ descended and went downe into hell and to the place of the damned build God wot vpon a verie weake foundation For the Apostle heere doth not make a comparison of one part of the earth to an other but compareth the whole earth with heauen as if he should saie The eternall word vouchsafed to come downe from his heauenlie glorie vnto vs miserable men which liue and are conuersant héere in earth that he might be made man and become an oblation for mankinde Furthermore because the Lord is heere said To haue ascended farre aboue all heauens there are some which gather thervpon that the bodie of Christ is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not limitable For as they saie aboue the heauens there is no place But as for this subtile shift let vs leaue it to Sophisters and Questionists and let vs constantlie kéepe and sticke to the Articles of our beliefe wherin we confesse that Christ was verie man ceaseth not yet so to be wherefore it is true that he hath a verie bodie limitable and a verie soule limitable likewise wherewith he shall come at the latter daie to iudge the quicke the dead For he ascended not to chaunge the nature of his manhood into the nature of his Godhead but as the Apostle saith I'o fill all things and that by the maiestie and power of his godhead wherewith he will be present with vs euen to the ende of the world according to his promise Héereof the Catholike Church of Christ beareth witnesse with vs. Saint Augustine saith Sed quoniam c. But bicause that is true which hee speaketh Beholde I am with you euen to the end of the world he is both gone from vs and he is heere among vs and he is come againe vnto vs and he hath not lefte or forsaken vs. For he carried his bodie with him into heauen he toke not awaie his maiestie out of the world Touching this read more in the Historie of Christ which we haue written vpon the first Chapter of Saint Iohn Furthermore this place of Saint Paule serueth vnto this end euen that we by the example of Christ should be abased and humbled and one serue an others néede through loue looking for the communion and partaking of Christs glorie we I saie which héere on earth after Christs example succour and make one of an other and edifie them with diuerse and sundrie duties and seruices in the bodie of Christ Verses 11. 12. 13. 11 He therefore gaue some to be Apostles and some Prophets and some Euangelistes and some Pastours and Teachers 12 For the gathering together of the Saints for the vvorke of the ministerie for the edification of the bodie of Christ 13 Till we all meere together in the vnitie of faith knowledge of the sonne of God vnto to a perfect man and vnto the measure of the age of the fulnesse of Christ And he in deede gaue some to be Apostles and some Prophets and some Euangelists and some Pastours or Shepheards some Doctours or Teachers for the restoring of the Saints to the worke of the ministerie and to the edifieng of the bodie of Christ till we all meete together in the vnitie of faith knowledge of the sonne of God vnto a perfect man to the measure of the age of Christes fulnesse THis is a rehearsall of the giftes wherewith Christ chieflie beautifieth his Church and it is a signification also of the end whie these gifts are giuen and whereto they are ordeined The gifts are these Apostles Prophets Euangelists Pastours and Teachers Although the last ende of these be all one to wit The

the Apostle Resurrexit c. Christ was raised vp from the dead by the glorie of his Father 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 speaketh to the women by Ascendo c. I go vp to my Father 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 remedie against all calamities against all woundes or sores of the soule of the bodie of our name and fame Heerevnto 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 suffer manie temptatious of the Diuell and of men but in all these take vnto thée for thy succour saftie this notable Treacle namelie the meditating of the Lordes resurrection which as in the Lorde himselfe it was the victorie ouer all temptations and afflictions so likewise in vs it shall bée the same victorie when we shall be raised vp from the dead by the power of Christs resurrection The eight is a perfect hope or assured persuasion of our glorious state and immortalitie Saint Peter saith Regenuit nos c. Hee hath begotten vs againe 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 nature of his manhood by the power of his Godhead and the Father raised him vp as man To bée short because 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 confirmed 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 ascribeth mortification viuification or for the better vnderstanding of the words the making of vs dead the making of vs aliue that is to saie newnesse of life vnto the Lords death and resurrection The second member now followeth wherof the Apostle 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 sitting 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 Cernentibus 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 verie bodie and of the naturall placing thereof in heauen least we should thinke that Christs manhood was swallowed 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 betokeneth a diuine power maiestie and dominion Wherfore to sit at the right hand of the Father is to be equall with the Father in diuine power maiestie and dominion And because the Apostle maketh mention of The right hand of the Father in heauenlie places he therefore 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 beléeuers which place the bodie of Christ alreadie possesseth But this is not against the saieng of Christ Ero vobiscum 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 nothing 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

saie the beléeuers Secondlie thou shalt consider that the beléeuer maie please God by faith and maie be an heire of euerlasting life Thirdlie thou shalt persuade thy selfe that God doth not onelie require new obedience at the hands of the beléeuer but also promiseth a reward howbeit not of dutie for the worthinesse of the worke but of his méere grace for his fatherlie promise sake Fourthlie thou shalt make this reckoning that works done by faith are witnesses of faith and the effects of faith most assured signes of their proper cause Héerevpon God is said to paie euerie man his reward according to his workes because works are true euidences of faith and the feare of the Lord. This solution or answere maie trimlie be made plainer by a comparison betwéene the heauenlie Father and an earthlie Father For as an earthlie Father doth promise vnto his children sometime a large inheritaunce sometime a rich reward c. as the wages or reward for their worke if they shew themselues dutifull and obedient although they were not heires before by nature euen so God the heauenlie Father promiseth to his children whom he loueth in Christ euerlasting life as the reward for their obedience shewed by faith The promises of reward being thus applied stirre vp in the godlie an endeuour to obeie besides that they make nothing at all for proofe of the Papists wicked doctrine Verse 9. 9 And ye maisters doe the same things vnto them putting avvaie threatenings knowe that euen your maister is in heauen neither is there respect of person with him And ye maisters doe ye the same things towards them letting goe threatenings knowing that euen your maister also is in heauen and there is not anie respect of person with him THis is the last exhortation touching the seuerall duties of one to an other in their calling and it answereth that which went next before The Apostle requireth two things of maisters The first is To do the same things vnto them to wit vnto their seruants that they kéeping the right rule of proportion maie shew to their seruants good will againe for their seruice For the Apostle doth not require in maisters such and the like labours such and the like diligence such and the like submission as he requireth in seruants but a dutie answerable to their place and person Let the seruant therefore labour faithfullie and let the maister againe on the other side make much of his seruant giue him his wages for his worke sée that hée lacke nothing that is necessarie all this must be done In Domino In the Lord. For this is the meaning of the Apostle when he saith 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The same things to the intent that a iust proportion of duetie might bée kept betwéene the maister and the seruant The second thing which the Apostle requireth of maisters is To put awaie threatning By which word of Threatning he meaneth all manner of hard handling towardes their seruants To this exhortation he addeth a reason drawne from like matters and saith And knowe that euen your maister also is in heauen As if he should saie There is no cause whie ye shuld ouercrowe your seruants think your selues iollie fellowes in respect of them for your maistership sake no no. For euen ye your selues haue a maister also in heauen who can be with you to bring notwithstanding your maistership or the pouertie of your seruants which are not things that he is lead by For there is no respect of person with him as there is with wicked and vniust iudges but according to the truth vprightnesse of the cause so he frameth his iudgement For the Lord saith S. Ambrose is a righteous iudge looking vpon the cause and not eieng the person The word Person in this place doeth not signifie the substance but the qualitie that is to saie whatsoeuer is regarded in iudgement besides the trueth of the cause These wordes therefore Of respect of persons ought not to be wrested to a contrarie meaning For there is in them a comparison betwéene God and men Men for the most part giue iudgement after the things which they sée with their eies and which outwardlie appeare they are moued with linage or birth with riches with kinred and with friendshippe againe sometimes with hatred with loue and other affections whereby it commeth to passe that they ouerslipping the trueth and equitie of the cause giue wrong iudgement As for God whose iudgement is right and according to truth he chaungeth not his righteous iudgement for the maisters sake not yet for the seruaunts sake but he iudgeth according to the truth of the cause not hauing anie regard to this or that person For hée followeth without stint incessantlie this vnremoueable rule of iustice For he receiueth the repentant into fauor as for the vnrepentant and stubborne he cannot awaie with them they are outlawes Héerehence all godlie maisters haue to learne to humble themselues before God who is their maister as well as their seruants maister and let them be mindfull by his example not to set their seruants at naught because of their outward person that is to saie their vile base estate but rather to make more account of them And whie For although the condition of seruaunts differ from that of maisters héere on earth yet notwithstanding they haue all one maister in heauen whome both of them ought to serue and obeie as fellowe-seruaunts Verses 10. 11. 10 Finallie my brethren bee strong in the Lord and in the povver of his might 11 Put on the vvhole armour of God that yee maie be able to stand against the assaults of the diuell Touching that which remaineth my brethren be yee strong in the Lord and in the power of his might put yee on the whole armour of God that yee maie be able to stand against the snares of the diuell THE Apostle returneth to a generall exhortation where after the doctrine of grace after exhortations to vertues worthie of the Gospell after peculiar duties belonging to certeine seuerall degrées of men he calleth vpon all the godlie vnder the name of the Ephesians and exhorteth them to be strong in minde taking vnto them such armour as maie withstand the snares of the diuell a verie mightie enimie doubtlesse if we shall looke vpon his manifolde assaultes his subtile vnderminings his sundrie waies of laieng in waite and our owne strength which is but weaknesse howbeit a discomfited enimie and not able to resist if we beholde him in whome resteth our whole power and valiantnesse For when we leane vpon him with a steddie and sure confidence it commeth to passe that the Diuell be he neuer so big suffereth shipwracke himselfe though he stirreth vp tempests and raiseth stormes to sinke the seruants of God In the Apostles words the manner of exhortation is to be marked He saith thus Be strong in the Lord in the power of his might First there is signified vnto to