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heaven_n	jesus_n	lord_n	see_v	7,565	5	3.6443	3	true

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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

concerning the obteining of saluation fréelie giuen by me whom God hath called to be your Apostle I would not wish you to plaie the slow-backes or to growe out of heart for the afflictions and crosses sake which I suffer and am pressed downe withall To this proposition he addeth two reasons the first from the cause efficient the second from the end of persecution and the fruite of constancie For your sakes saith the Apostle that is to saie For this cause haue the spitefull Iewes deliuered me vp prisoner into the hands of the Romans because I haue preached the Gospell vnto you therfore I lie bound in prison not for anie déede that I haue committed like an offender but for faithfullie discharging my dutie and office whereto God hath appointed me Afterwards in saieng Which is your glorie he noteth that the ende of his persecution is not the shame of the Ephesians but rather their glorie sithence they maie see themselues embracers of such a doctrine as for the truth and excellencie whereof their teacher is not afeard to suffer euen extreame troubles Wherefore it is meete that they also be constant to mainteine this doctrine and valiant likewise against the sharpe stormes of afflictions Hetherto we haue declared the Apostles meaning now let vs gather a fewe specialties to serue our owne vse The first The godlie knowing the worthinesse and excellencie of the Gospell shall take héede that they suffer not themselues to be pulled from the same either with smooth flatterings and alluring meanes or with bitter threats and sharpe persecutions The second The godlie shall take héede that they be not deceiued with the iudgement and custome of the world For the world is woont to set light by those things which men of authoritie make no accompt of Againe which waie soeuer Fortune turneth her selfe that waie will the fauour and estimation of men be sure to bend For present prosperitie Oh that is welcome to all This errour of the world being verie great as it is dangerous so it must be auoided of the godlie For godlinesse must not be iudged by the outward appearaunce but the nature and qualitie of the thing is rather to be looked into and a deliueraunce patientlie to be waited vpon according to the vndeceiuable promise of God The third Let the ministers of the Gospell learne by the example of Saint Paule a godlie and holie carefulnesse for their flocke that it maie be kept and continued in sinceritie of doctrine For it is not inough to haue taught aright vnlesse thou also take héede with all thine endeuour that the purenesse of doctrine be not by anie kinde of occasion poisoned or infected The fourth The constancie of the ministers of the word in bearing the crosse maketh the Gospell more honourable it is confirmed with the bloud of the Saints as it were with a certeine seale or signet The fift A consolation against the offense of the crosse wherein this is to be learned and borne awaie that the crosse of the godlie is not shamefull before God but rather glorious and then chiefelie when anie one suffereth for the confession of true doctrine As Saint Peter also teacheth who saith that to suffer for Christs sake is the great glorie of Christians For the counsell and purpose of God in this point is to be considered whose pleasure it is to make them like to his sonne in this world whom he determined with himselfe long since to glorifie with him The sixt Héerehence let the ministers of the Gospell peculiarlie learne not onelie when they are well and all things safe stoutlie to doe their dutie and to followe their office manfullie but also to shewe themselues valiant hearted noble Champions yea euen then when the burthen of the Crosse doth bow them euen till they bend vnder it A small matter for vs saith he which are in health to giue good counsell to the sicke A small matter constantlie to teach the Gospell when all things are in safetie when there is no shewe of danger toward But this is the propertie of a right noble heart in the middest of afflictions in the middest of the flaming fire as Saint Paule and other Saints haue done couragiouslie to comfort such as neuer yet tasted the Crosse against sharpe showres and tempests of tribulations to come Verses 14 15. 16. 17. 18. 19. 14 For this cause I bovv my knees vnto the Father of our Lord Iesus Christ 15 Of whom is named the vvhole familie in heauen in earth 16 That he might graunt you according to the riches of his glorie that ye maie be strengthened by his spirit in the inner man 17 That Christ maie dvvell in your hearts by faith that ye being rooted and grounded in loue 18 Maie be able to comprehend with all Saints vvhat is the breadth and length and depth and height 19 And to knovve the loue of Christ vvhich passeth knowledge that ye maie be filled vvith all fulnesse of God For this thing sake I bow my knees vnto the Father of our Lord Iesus Christ of whom all Fatherhood is named in Heauen and in earth that he would giue you according to the riches of his glorie to be strengthened with power by his spirit in the inner man that Christ may dwell in your hearts by faith that ye might be rooted and grounded in loue and maie be able to comprehend with all Saints what is the breadth length and depth and height and to knowe the loue of Christ which passeth or is aboue knowledge that ye might be filled with all fulnesse of God THis is the third part of this Chapter conteining a testimonie or witnesse-bearing of Saint Paules praier for the Ephesians which praier hath thrée circumstaunces the first whereof is concerning God whom Saint Paule doth call vpon who is the Father of our Lord Iesus Christ The second conteineth a reason why God alone should be called vpon to wit because vpon him alone all fatherlie rule gouernment doth depend both in heauen and also in earth The word Fatherhood is héere taken for fatherlie rule gouernment Now seing he alone is to be called vpon in whose power the ordering of all things is it followeth that the Father of our Lord Iesus Christ alone must be called vpon But yet this speach doth not exclude the Sonne and the holie Ghost because there is one diuine essence or béeing power and glorie of the Father the Sonne and the holie Ghost The third circumstance conteineth a rehearsall of those things which the Apostle wisheth to the Ephesians to wit that in the partaking and possessing of heauenlie things they might be verie rich and plentifull But the Apostle doth first make his rehearsall and afterwards in the end compriseth all things in generall But because in this point of doctrine there is much to be marked I will laie it downe in partes to the end that euerie thing maie the plainlier be considered and the more easilie

is one héervpon followeth the conclusion which is this Ergo the Church ought in no case to be at strife debate with it selfe The assumption or minor because it is to be proued is confirmed with store of reasons But that all things maie be knowne at the full we will consider euerie thing by it selfe seuerallie and that briefelie First therefore he saith that There is one bodie and one spirit that is to saie Euen as Christians are the members of one and the selfe same bodie so it is meete that they being quickened by one and the selfe same spirit should agree together in holie loue For as all the members of one and the selfe same bodie are quickened and gouerned by one and the selfe same spirit euen so must all Christians behaue themselues one towards another that they maie seeme to be lead and guided by one minde heart séeing they are all but one bodie in Christ Whosoeuer therefore departeth from vnitie and concord he must néeds depart from the bodie of Christ which is the Church Héerevpon it followeth that they which mainteine not stedfastlie holie loue and vnitie among themselues doe boast and bragge of the title of the Church all in waste And least we should suffer our selues to be withdrawne and pluckt awaie from the Church vnder a vaine shewe counterfaite colour of vnitie let vs marke the reason of vnitie which followeth Euen as ye are called in one hope of your vocation saith the Apostle that is to saie I would so haue you all to be one euen as ye are called to one and the selfe same inheritance which at this instant ye possesse by hope according to the word of your calling It is the Apostles will therefore that we should not depart from the word of our calling that is to saie from the pure doctrine of our calling from whence the soundation of loue and vnitie must be fetcht For he that departeth from the Gospell whereby God calleth he departeth from the vnitie of the Church from the which when a man is once separated it cannot be that he should be gouerned by the spirit euen as anie member or limme of the bodie being cut off from the bodie is no more ruled by the life which is in the bodie Now followeth the heape of reasons There is one Lord to wit of the Catholike or vniuersall Church namelie Christ Iesus whom all the faithfull ought of dutie to serue in vnitie of spirit and agréement of mind For if it be a fowle and reprochfull thing that household seruaunts which haue but one and the selfe same earthlie maister should fall out and brall among themselues and not rather with one consent agréement do that which they are commanded what I beséech you shall be more fowle and reprochfull than that Christians which haue but one maister in heauen the Lord Iesus Christ should be at disagréement defiaunce among themselues speciallie séeing there is But one faith of all in him whereby they staie and rest themselues vpon him alone being the onelie Lord and alone redéemer of all which Faith indéed séeing it is but one and the selfe same that is to saie of one and the selfe same promise it is méete that they to whom this One faith is giuen should also maintaine among themselues one vnitie or onenesse To this also belongeth that which followeth One baptisme to wit common to all whereby we are ingraffed into Christs bodie as it were incorporate with him One God and Father of all which is aboue all and through all and in you all that is to saie which ruleth ouer all and by his prouidence and gouernment ordereth and disposeth all dwelling in all the godlie by faith And although these words Aboue all through all maie be referred to the vniuersall gouernment and rule of all things yet the circumstanunce of the place maketh a restraint so that they are to be applied to the Church chieflie in this place The meaning of the words therfore is this Aboue all noteth the souereigne rule of one God ouer the Church Through all betokeneth his prouidence ouer spreading all and euerie member of the Church In all signifieth the coupling or knitting of vs together with Christ Whosoeuer therefore breaketh brotherlie loue or agréement he neither knoweth nor confesseth these thrée doctrines To be briefe whosoeuer is not moued with these reasons and arguments of vnitie to desire and endeuour to liue in loue and concord we maie well enough thinke that he or she hath not so much as one little crumbe of the same in them Verse 7. 7 But vnto euerie one of vs is giuen grace according to the measure of the gift of Christ But vnto euerie one of vs grace is giuen according to the measure of Christs gift THis is a figure called Prolepsis and maie be called in English Presumption whereby the Apostle cutteth off a quarrellous demand If all things which are héere rehearsed are common the Christians how then commeth it to passe that we are not equall in giftes belonging to the Church Why hath this man a greater gifte and that man a lesser Surelie this vnequall giuing of giftes is the séede of strife and enuie as maie be séene in the Corinthians and in manie others The Apostle answereth that grace is giuen to euerie one euen as it pleaseth Christ who bestoweth his gifts not onelie to the priuate vses of euerie one for himselfe but also to the profite maintenaunce and preseruation of the whole bodie to wit that one should edifie another with their gifts in the bodie of Christ Hauing therefore shewed the authour and giuer of diuerse gifts in the Church he cutteth off all matter of boasting and all cause of despising others which séeme to haue receiued smaller gifts If manie would consider this well they would not swell so much in their owne wisedome but euerie one would serue other the more with their gifts through loue Let vs therefore learne héerehence to be content both with our estate and giftes and to laie out vpon the edifieng one of another whatsoeuer giftes the Lord of life hath lent vs. Verse 8. 8 Wherefore he saith When he ascended vp on high he lead captiuitie captiue and gaue giftes vnto men VVherefore he saith VVhen he ascended vp on high he lead captiuitie captiue and gaue gifts vnto men BY the testimonie of Dauid he proueth that Christ is the Author of all such giftes as euerie seuerall member hath in the Church Now this testimonie is well to be marked because it conteineth a Prophesie concerning the triumph of Christ ascending vp into heauen which triumph Dauid sawe in spirit a thousand yeares before it came to passe This testimonie is taken out of the 68. Psalme which is a praising of Christ triumphant whom Dauid confesseth openlie to be Iehouah that is the true God Furthermore this verse of the Apostle borrowed of Dauid conteineth two things The first a Prophesie of

rule either in this world or in the world to come aboue that Now whereas Dionysius out of these words of the Apostle maketh I wot not what orders of Angels it is but weake Neither is it to anie purpose to knowe what orders of Angels and what degrées of dignities are in Heauen séeing that the word of God sheweth no such thing vnto vs. Onelie let this be inough for vs to vnderstand That Angels are ministers as in the Epistle to the Hebrewes is declared ministering spirits ministers of the Churches of Commonwealths of housholds in the world Now touching the words of Saint Paule this is worth the knowing that he maketh difference verie trimlie of degrées in dignities by these foure words Principalitie Power Might and Domination 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Principalitie signifieth an order of the higher to the lower from whom obedience must procéede to the higher as to the better When therefore the Apostle saith That Christ sitteth farre aboue all Principalitie he meaneth that Christ is Lord and King 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is at no mans call or commaund to giue a reckoning of his rule For he hath no Prince aboue him to whom he is compelled as a subiect to be obedient to serue For as he is of one the selfe same nature with his Father touching his Godhead so hath he equall rule with his Father Héerehence let euerie faithfull soule comfort himselfe against the enimies of Christ and against all principalities of the world and of Hell yea let him make full accompt that it shall one day come to passe that whatsoeuer is alofte shall be brought downe and made subiect will they nill they to the rule of Christ Let no Christian therefore if he loue godlinesse become obedient either to men or Diuels if they commaund anie thing that is against the lawes of Iesus Christ our Prince 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Power betokeneth the right of ruling which right is due to Christ for two reasons First in respect of his nature as he is God whereby he is one the same God with the Father and the Holie Ghost to whom all things are of right in subiection Secondlie in consideration of the victorie whereby he ouercame the Diuell our open aduersarie so that Christ is aboue all by the right of ruling both waies 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Might noteth the ablenesse of his rule so that no force or puissance can empaire his rule or lessen it Héereby faith hath wherewith to encourage it selfe in temptations and at the point of death against all the assaults of the Diuell For if the might of Christ doeth ouermaster all other manner of mights then there is no cause why the faithfull should feare the gates of hell 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Domination hath relation to all creatures good and badde whom Christ is able to make couch and lie at his feete by the vertue of his power and can constraine them will they nill they to confesse Christ their King and Conquerour Héerevpon it is written to the Romanes and to the Philippians Quòd omne genu c. That at the name of Iesus euerie knee should bow both of things in Heauen and things in earth and things vnder the earth acknowledging his rule and power Héervnto Saint Paule addeth the generalitie saieng And aboue euerie name that is named that is to say aboue euerie thing which excelleth anie manner of way whatsoeuer The diuision which followeth Not in this world onelie but also in that which is to come is referred to the foure former members For it importeth thus much That Christ is far aboue all things not onelie in this transitorie world now present but in the euerlasting world which is to come The prerogatiue therefore or souereigntie of Christ aboue all principalitie power might and domination is not temporall but eternall for it stretcheth out euen to the world to come There is no cause therfore why the faithfull should feare least Christ being at anie time disgarded and put beside his rule they should suffer the iniuries and féele the tyrannies of their enimies or should bée pressed downe and wrongfullie kept vnder with the rule of some new Lord succéeding The fift member conteineth the largenesse of his rule and kingdome The Apostle saith And hath made all things subiect vnder his feete For as before he was made the seruaunt of all that he might saue man who was lost and cast away so now being made Conquerour he hath all things at his commaundement and seruice insomuch that all things are forced to fall at his féete and to stand in awe of his gouernment Neither is this subiection proper to his friends and houshold onelie but perteineth also to his enimies to all diuells wicked men insomuch that the verie Diuels themselues obeie Christ with quaking and trembling Héerehence hath faith wherewith to strengthen it selfe against all the gates of Hell For faith must be ●●●suaded and builded vpon this sure ground that 〈◊〉 much stronger than that anie can or dare spoile him and take anie thing from him against his will The sixt member conteineth a certeine singular forme or manner of Christs rule and regiment whereby he gouerneth the Church of God For the Apostle saith And hath appointed him ouer all things to be the head to the Church Now whereas Christ is héere said To be appointed of the Father the head to the Church this doth neuer a whit lessen or diminish the maiestie of Christ whereby according to his nature as he is God he hath rule ouer all things with his Father For Christ as Gregorie of Nice saith is said to take or receiue that as man which he hath naturallie as God By this tearme Head is signified both that supremasie or souereigne rule of Christ which he alone hath ouer the Church and also the glorie of the Church For if Christ be the head and the Church the bodie then no doubt great is the glorie of the Church For where the head is there is likewise the bodie For there is no middle place whereby the head should be separated from the bodie Whosoeuer therefore besides Iesus Christ alone taketh vnto himselfe this honour and will be counted called and knowne the head of the Church he is a right Antichrist and one which traiterouslie séeketh to robbe Christ of his honour As for that which the Popes mainteiners bring who imagine that the Church hath two heads the one gouerning as principall the other obeieng as vassall it is nothing For the ministers of the Church of God though some haue this degrée of dignitie or place of preeminence other some that for the better ordering of the Church yet notwithstanding all are ministers neither is one the others head but fellowe seruants in the Lord. So Saint Paule calleth them which were ministers vnder him Fellowe seruants fellowe souldiors fellowe workers of God bretheren Furthermore Christ is called The head of

verse of the fourth Chapter For as the Apostle did there take an argument or reason of mutuall goodwill and forgiuing one another euen from the example of our heauenlie Father euen so héere in the beginning of this fift Chapter he fetteth downe another example of the same Father generallie to be folowed of all he maketh a certeine souereigne or principall ground of the specialties following To this example he addeth an exhortation to mutuall loue taking his reason from the example of Christ from whence I meane from the example of the Father and of Christ he is carried againe to the specialties compared by setting contraries against contraries and he reckoneth vp diuers duties of Christians not a fewe interlacing reasons drawne from the diuersitie of our estate being of two sorts namelie before the light of Christ was knowne and vnder grace Lastlie he entereth againe into a generall exhortation concerning mutuall submission or dutifulnesse which he diuideth streight-waies into more specialties handeleth two of them at large in this Chapter The first whereof is touching the submission which women ought of dutie to shew and perfourme to their husbands The second concerning the dutie of husbands that they shuld loue their wiues euen as Christ loueth his Church THE EXPOSITION OF THE FIFT Chapter with the obseruation of the doctrines therein conteined Verses 1. 2. 1 Be ye therefore follovvers of God as deere children 2 And vvalke in loue euen as Christ hath loued vs hath giuen himselfe for vs to be an offering and a sacrifice of a sweete smelling sauour to God Be ye therefore followers of God as beloued children and walke in loue euen as Christ loued vs and gaue himselfe for vs an oblation and sacrifice of a good sweete sauour vnto God THe example of God set downe in the end of the fourth Chapter in speciall I applie in generall to wit that in all our actions and doings yea in the whole course of our life we should be Followers of God as deere children This Following consisteth in true holinesse wherby the spirit is kept pure and perfect and the soule and bodie with out complaint that is to saie it is framed to the rule of Gods will declared in his Lawe Hereto serueth the saieng of the Apostle Ipse Deus pacis c. The verie God of peace sanctifie you throughout that your whole spirit and soule and bodie maie be kept blamelesse vnto the comming of our Lord Iesus Christ This is the Following which God requireth when he saith Sancti estote c. Be ye holie because I the Lord am holie and haue separated you from other people that ye should be holie After the same manner also Christ setteth before vs the example of his Father to bée followed saieng Estote vos perfecti c. Be yee perfect euen as your Father which is in heauen is perfect The Lord in this place requireth not an equall perfectnesse but a like perfectnesse according to the measure which is in vs till we are come to true perfectnesse in déed which is signified by this word Following This place is diligentlie to be marked For it teacheth that whosoeuer will be in the number of Gods children they must followe the example of their heauenlie Father in all holinesse and purenesse They that neglect this and doe it not wrongfullie take vnto themselues the name of children seeing they are rather bastards than lawfullie begotten Héerevnto he addeth the example of the Sonne whereby hée exhorteth vs to loue one an other And that this present example might haue the more weight he sheweth brieflie from the effect how the loue of the Sonne of God is towards vs to wit Bicause hee hath giuen himselfe to be an offering a sacrifice vnto God for vs that is to saie a slaine sacrifice whereby satisfaction was made to God for our sinnes Hauing a sweet smelling sauour that is with which onelie sacrifice God was delighted and well pleased Now there is to be marked in this place a double figure First 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 For the Apostle in this place after the example of Moses putteth vpon God the person of a man that he might frame himselfe to our capacitie knowledge For thus speaketh Moses Oderatus est odorem suauitatis The Lord smelt a sauour of sweetnesse Secondlie Metalepsis a figure in great vse with the Hebricians For by the swéete smelling sauour is vnderstoode a sacrifice acceptable pleasing vnto God The Author of the Epistle to the Hebrewes vsing a proper speach whereby he expounding the phrase of Moses saith Talibus hostijs c. With such sacrifices 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 God is onelie delighted or well pleased This Argument of Christs loue towards vs conteineth in it thrée things The first is that the death of Christ is the onelie price of our redemption The second that God performed all these things vnderserued on our part of his méere goodnesse and loue The third that the thinking vpon this excéeding great loue of Christ ought right-well to put vs in minde of louing one an other Wherefore if we will be partakers of Christ let vs endeuour our selues to loue one an other speciallie séeing he himselfe said thus In hoc cognoscent homines c. By 〈◊〉 shall all men knowe that ye are my disciples if ye haue loue one to an other as I haue loued you Verse 3. 3 But fornication and all vncleannesse or couetousnesse let it not bee once named among you as it becommeth Saints But as for fornication and all vncleannesse or couetousnesse let it not be once named among you as it becommeth Saints THe Apostle beginneth to reckon vp such sinnes as fight with the true following of God our heauenlie Father to wit with holinesse which God will haue to be the beautie and ornament of his children and he setteth downe thrée namelie Fornication that is to saie a wandering fleshlie lust Vncleannesse that is to saie all kinde of concupiscence wherewith the soule and the bodie is defiled And couetousnesse which quencheth and putteth out quite all hope trust in God and nourisheth vp a wicked confidence in monie as in an idole The Apostles minde and will is to haue these vices so wéeded vp that they should not be once named among Christians much lesse vsed S. Paule seemeth to haue had ancie vnto that place in Deuteronomie where it is said Non sit meretrix c. There shall be no whore of the daughters of Israel neither shall there be a whoore-keeper of the sonnes of Israel But alas the wounds of the Church are iustlie to be lamented For these most filthie noisome plagues are not onelie wantonlie named but also lawleslie committed yea euen of such as brag and boast that they execute the iudgement of God But it is the duetie of the godlie to take héede least with the multitude of sinners and their horrible offenses they fall into

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