Lord is the death of his Saints And these things as Augustine note are spoken in the Psalme not to shew the Martyrs infelicitie but in amplification of the murtherers inhumanitie For the sea shall giue vp the dead in it and the glorious Angels in the last day shall gather together all Gods elect from the foure winds and from the one end of the heauen to the other and then this corruptible shall put on incorruption and this mortall immortalitie then our bodie which hath a long time slept in the graue shall be roused vp againe by the sound of the trumpet and raised vp againe by the power of our blessed Sauiour who died for our sinnes and rose againe for our iustification And then he shall change our vile bodie that it may be fashioned like vnto his glorious bodie Then he which is the resurrection and the life shall giue vs our perfect consummation in bodie and soule in his eternall glory Iob in his greatest extremitie said I am sure that my Redeemer liueth and though after my skinne wormes destroy this bodie yet shall I see God in my flesh Ambrose being readie to depart out of this world told his acquaintance Non sic vixi vt me pudeat inter vos viuere sed nec mori timeo quia bonum dominum habemus I haue not so liued among you that I am ashamed to liue neither doe I feare to die because we serue a good Lord. Oecolampadius to his friend visiting him at the point of death What shall I say to you newes I shall be shortly with Christ my Lord. The renowned Martyr Babilas when Decius the cruell Emperour had commanded his head to be chopped off vsed the words of the Psalmist O my soule returne to thy rest And Steuen here stoned to death is said Terminis terminantibus to sleepe in the Lord. Felix somnus cum requie requies cum voluptate volupt as cum aternitate The Gospell MATTH 23.34 I send vnto you Prophets and wise men and Scribes c. IT is a good obseruation in the Churches historie that these three commonly succeed each other Ingentia beneficia ingentia peccata ingentes pocnae The present Gospell is an example hereof in which all the same points are very remarkable 1 Ingentia beneficia Christs exceeding great mercy toward the Iewes in seeking their conuersion as well by himselfe as his messengers And those Prophets and wisemen and Scribes and that not once but often how often would I haue gathered and that not cursorily but earnestly Ierusalem Ierusalem not coldly but affectionately like as the benne gathereth her chickens vnder her wings 2 Ingentia peccata the Iewes exceeding great malice toward Christ abusing his meanes ye would not ministers of all sorts Prophets Wisemen Scribes with all kind of iniury Killing Crucifying Stoning Scourging Persecuting in all places not sparing so much as the Sanctuarie whom yee shew betweene the temple and the altar At all times for it is not heere thou that hast killed in time past or thou that wilt kill in time to come but in the present thou that killest and stonest Intimating their continuall habit in killing the Prophets and stoning such as were sent vnto them As if he should haue said qua occidissi occides occisara es 3. Ingentes paere both in respect of the Guilt that vpon you may come all the righteous bloud c. Punishment behold your house is left vnto you desolate Or as other their punishment is threefold Temporall your house is left vnto you desolate Spirituall yee shall not see mee henceforth Eternall that vpon you may come all the righteous blood Wherefore behold This Idea renders not there son why Christ did send Prophets vnto this people but imports the true cause why they persecuted such as were sent namely because they were serpents and a generation of â—â—pers as it is in the words immediately going before Vipers are conceiued by byting off the males head and borne by renting the females belly so they killed their spirituall Fathers the Prophets and rent in sander the compassionate bowels of their deare mother the Church I send How shall they preach except they be sent no man ought to take that honour vnto himselfe but he that is called of God Heb. 5.4 Here then obserue that Christ is very God taking vpon him as the master of the vineyard and Lord of the haruest to thrust forth labourers into the Church It is a token of his mercy to send Prophets and Wisemen and Scribes vnto any nation and an infassible demonstration of his seuere iudgment not to send according to that of the Prophet Amos in his 8. chapter at the 11. verse Behold the daies come saith the Lord that I will send a famine in the land not a famine of bread nor a thirst for water but of hearing the word of the Lord. Prophets and Wisemen and Scribes Howsoeuer all these may be confounded and meet in one yet I thinke with Hierome and other expositors that Christ vsed so many tearmes to shew the riches and diuersities of his grace ordaining some to be Apostles and some Pastor and teachers Ephes. 4.11 As if hee should haue said I will omit no meanes for your conuersion I will send vnto you messengers endued with all varietie of gifts administrations and operations Some distinguish Prophets and Wisemen and Scribes after this sort Prophetae sunt quifutura praenunciant Sapientes qui recte praesentibus vtuntur Scribae qui praeterita nobis in memoriam reuocant God hath dealt with England as with Iewrie speaking vnto vs early and late by his Wickliffes and Whit gifts Bilwys and Bradfords giuing vs his Latymors and Ridleys and other Iewels of all sorts vsing all kindes of messengers adorned with all kindes of gifts sending zealous Preachers endowed with the spirit of prophecie politicke Prelates endued with the spirit of wisdome iudicious and accurate writers endued with the spirit of knowledge who like learned Scribes taught vnto the kingdome of heauen are able to bring forth out of their treasure things both new and old Ierusalem had many Prophets and great is the number of our Preachers England affoords an Eli for an Eliah and a Matthew for a Matthew c. In the first obseruable point of our text concerning Ingentia beneficia Gods owne people the Iewes and wee parallell And some of them shall yee kill and crucifie Some they killed as Iames the brother of Iohn with the sword Some they crucified as Peter and Christ himselfe the Lord of life Act. 3.15 Some they scourged as Paul for thus hee p.c. writes of himselfe Of the Iewes fiue times receiued I fortie stripes saue one I was twice beaten with rods Some they persecuted from Citie to Citie as Barnabas Act. 13.50 Some they
In which obserue two things especially The Felicity gained by this gift a deliuerance from damnation he shall not perish a possession of saluation hee shall haue life euerlasting Facility how to get it whosoeuer beleeueth Almighty God requires not at thy hands An exact obseruation of his law but onely that thou beleeue in his sonne whom he gaue to die for thy sinnes and to rise againe for thy iustification Hee did abundantly satisfie the law for thee making thy sinnes his sinnes and on the contrary making his righteousnesse thy righteousnesse couering all thine iniquities and healing all thine infirmities This one sentence doth afford many profitable lessons appertaining to doctrine and exhortation 1. It sheweth our dignity though a man be dust dung fading like grasse fickle like glass like a thing of naught Psal. 1.44 4. Yet God so much honoured him as that hee gaue his onely begotten sonne to be life vp as Moses life vp the Serpent in the wildernesse that is to bee crucified for him O Lord what is man that thou hast such respect vnto him or the sonne of man that thou so regardest him 2. It doth administer comfort in temptation if the diuell obiect against thy sinne Gods seuere iustice thou maist answere that God is also rich in mercy louing vs in his best beloued and that with an euerlasting loue Ierem. 13.3 If thy cunning aduersary make reply that these sweet texts onely concerne the iust and godly thou hast here Christ on thy side saying God loued the world reconciling sinners his enemies vnto himselfe by the death of his sonne Rom. 5.10 3. It proues euidently that Christ is very God of very God against Arrius as being not onely Gods son but his onely begotten for a sonne begotten is a naturall and a true sonne 4. It confutes the Nouatian heresie denying repentance to such as after Baptisme fall into grieuous sinnes If we must be so mercifull as our father in heauen is mercifull how shall we deny repentance to those whom God so loued as that he gaue his only begotten sonne that whosoeuer beleeueth in him should not perish but haue euerlasting life 5. This confoundeth all merit-mongers ascribing iustification and saluation vnto their owne good workes He that beleeues shall not perish but haue euerlasting life We are saued by grace thorough faith apprehending and applying the mercies of God the father and the merits of Christ his sonne He that beleeueth in him shall not be condemned but he that beleeueth not is already condemned as it followeth in our text Quare saluator dictus est mundi nisivi saluet mundum non vt iudicet mundum saluari non vis ab ipso exte ipso iudicaberis As for exhortation iâ— God so loued vs let vs also loue one another if he spared not his owne and only sonne but gaue him for vs it is meet that we should expend our substance for the good of his Church and children in need It is an olde prouerbe loue me loue my friend Let vs then manifest our loue to Christ in louing his members and in cherishing such as mourne in Sion his first comming as it followeth in our text was not to condemne but saue the world He came to call sinners vnto repentance to seeke the lost sheepe to bind vp the broken hearted to refresh the weary to giue rest vnto the laden soule His second comming shall be to iudge the world and then there shall be iudgement mercilesse to him that shewed no mercy but vnto those which haue bin mercifull as his father in heauen is mercifull he shall say come ye blessed inherit ye the kingdome prepared for you from the foundations of the world for I was hungrie and ye gaue me meat I thirsted and ye gaue me drinke c. If any shall aske why this text is allotted for a Whitsun holy day which is a memoriall of the Gospell and of Christs sending downe the holy Ghost answere may be that the spirit of truth teacheth vs all things according to Christs owne doctrine preached in the world the summe whereof is this one little line so God loued the world c. The Epistle Acts. 8.14 When the Apostles which were at Hierusalem had hear a say that Samaria had receiued the word of God they sent vnto them Peter and Iohn c. THe blessed Apostles inioyned by Christ at his last appearing to goe into the whole world and to teach all nations hearing now that Samaria had receiued the word of God they sent vnto them Peter and Iohn to build vp the Churches of Samaria whose foundation had bin laid afore by Philip in this embassage two points are more chiefly regardable namely The vigilant care of the whole Colledge in sending verse 14. The diligent faithfulnes of Peter and Iohn that were sent executing their charge By prayer verse 15. By imposition of hands verse 17. When the Apostles of Hierusalem heard They shew their sollicitous care for the Churches in hearking after their good and in affording their helping hand of their owne accord readily when any fit occasion was offred For we read not heare that the brethren of Samaria wrote to the Colledge to send them an Apostle yet they did send two and those two which of all their company were of the most eminent note Peter and Iohn Euery Bishop as more properly succeeding Apostles in office is taught from hence to be non tam celer ad cathedram quam vigil ad curam If any congregation in his Dioces need confirmation he must either send those Suffraganes which are fit like to Peter and Iohn or else come himselfe to pray for them and to lay his hands on them Protestant Diuines vrge this example to proue that Saint Peter was not head of the Apostle or absolute soueraigne because the text is plaine Iohn 13.16 The messenger is not greater then he that sent him I know the foure great Cardinals of Rome Turrecremata Caietan Baronius Bellarmine which vpon the point are the foure cheife supporters of Saint Peters chaire of estate haue found out many shifts how to decl ine the heauy blow of this weighty reason and they who gathâ—â—itickes vnder these Cardinals hedge report and repeat their distinctions as vnanswerable But examine them and you shall instantly see that they be like Hercules tragicall club in shew massie but in substance nothing else but shreds and straw as the Poet speakes an affrighting vanity To their first example God the sonne is sent into the world by God the father and yet in the Trinity none is greater or lesse then another Answere is made that Christ was sent into the world as he was in the forme of a seruant according to that of Paul Galat. 4.4 God sent forth his sonne made of a woman and
of Paul whom he did predestinate them he called and whom he called them also hee iustified and whom hee iustified hee also glorified For faith is a consequent of election obedience of faith and remuneration of obedience He called his Apostles here by word only follow me Goe not before me nor beside me but come after me for I am the way the truâ—h and the life Where note the power of his word hee spake and it was done he called and they came immediately But we reade in the 5. of Luke that he called these by working a wonder also for whereas they laboured all night and caught nothing he commanded them to let down their net and they tooke such a multitude of fish that they filled two ships vntill they did sinke Where Diuines obserue that Christ accommodates himselfe euermore to his present auditors as hee called the wise men of the East addicted vnto the studies of Astrologie by a starre and conferring with a woman of Samaria who came to draw water at Iacobs Well hee tooke occasion to speake of the water of life saying Whosoeuer drinketh of the water that I shall giue him shall neuer â—e more a thirst and in the 6. chapter of S. Iohns Gospell hee did instruct the Capernaits who followed him only for loaues by a similitude taken from bread and meat willing them to labour for the true bread of heauen and for the meat that endureth vnto euerlasting life By whose example fishers of men are taught to become as weake to the weake that they may winne the weake being all things to all men that by all means they may saue some Hitherto concerning the calling of Simon Andrew Iames and Iohn Let vs now come to their comming Simon and Andrew straight way lest their nets Iames and Iohn immediately lest their ship and their father and followed him They came straight way without inquisition or delay considering only who called and not disputing why hee called And they came willingly without any grudging or griefe leauing nets and ship and father and all things or the world to follow Iesus whose kingdome was not of this world whose pouertie was so great that hee was borne in another mans house and buried in another mans tombe as not hauing wherein to rest his head They forsooke all that little they had and all the great things they desired to haue They did not abandon vtterly their estate for S. Peter afterward vsed his neâ—s and followed his trade Iohn 21.3 but they so subdued their will vnto Gods will as that they counted all things losse to winne Christ. Apostoli quoth Hierome quantum ad dâ—uâ—â—s nibil quantum ad voluntatem totum mundum pariâ—er reliquerunt Iesus euery day calleth vs vnto him either by the good motions of his spirit or by his word in the mouth of his Preachers or else by strange iudgements or extraordinarie mercies And therefore let vs I beseech you forsake the vaine pompe of the world the carnall desires of the flesh and all other nets and lets whatsoeuer hindering our comming that wee may follow him immediately For if the Disciples heere followed him in his humiliation and pouertie what a sinne yea what a shame will it be not to follow him now sitting at the right hand of God in the heauen of heauens a Lord of Lords higher then the highest a King of glorie rich vnto all that call vpon him able to doe for his followers exceeding abundantly aboue all that they can aske or thinke These followed him in Bodie being conuersant with him and witnesses of all hee did and said Minde for nothing could separate them from the loue of Christ. Life learning of him to bee meeke and mercifull as he was mercifull exhorting their auditors to be followers of them as they were followers of Christ. Death for as he suffred on the Crosse to make their peace so Peter and Andrew were crucified and Iames slaine with the sword in his quarrell and Iohn as wee finde in Ecclesiasticall historie was by the commandement of the tyrant Domitian cast in feruent is olei dolium or as other solium into a vessell or bath of hot boiling oile from which he was notwithstanding by Gods hand deliuered miraculously without any hurt Though happily neuer occasion shall be giuen vs to die for the Lord yet let vs so follow him in our liues and in our loues as that we may die in the Lord. Let vs mortifie our earthly members our feet that we stand not in the way of sinners our eies that wee may not delight in vanities or wantonly behold a woman our hands that we may labour and worke the thing which is good our mouth that it bee not full of cursing and bitternesse our hearts that they be not exercised with auarice that forsaking our selues to follow him only which is our saluation as we suffer with him euen so wee may be glorified together with him Amen Almightie God which didst giue such grace vnto thy holy Apostle S. Andrew that hee readily obeied the calling of thy sonne Iesus Christ and followed him without delay grant vnto vs all that wee being called by thy holy word may foorthwith giue ouer our selues obediently to follow thy holy commandements through the same Iesus Christ our Lord. The Epistle EPHES. 2.19 Now are ye not strangers nor forreiners but citizens with the Saints and of the houshold of God c. THis Epistle sets down the most happy condition of all such as truly beleeue 1. Priuatiuely shewing what they are not in the 19. verse Now are yee not strangers nor forreiners 2. Positiuely describing in the rest of the text what they are namely Gods Citie House Temple Of which heauenly building the Materials are liuely stones all Gods elect built together to be an habitation of God Foundation is Iesus Christ himselfe Builders Apostles and Prophets Properties are to be built together c. answering the three properties of the Church in the Creed Holy a temple of the Lord an habitation of God Catholique all the building c. knit in a communion coupled together and built together Now ye are not strangers As Augustine said it is one thing to walke in the law another thing to liue vnder the law so likewise there is difference between being in grace and vnder grace Many men in our time who receiue the Gospell of God in vaine liue vnder grace but not in grace many Prophets and holy Fathers in old time liued in grace but not vnder grace For properly to liue vnder grâ—ce is opposed vnto the state of the law to liue in grace is opposed vnto the state of sinne The men of Ephesus and other Gentiles in time past vnbeleeuing were neither in grace nor vnder grace not in grace for in walking according to the
not a locall but a personall distinction I and my Father saith Christ are one Ioh. 10.30 vâ—um of one substance not vâ—â—â— one person and therefore he saith not in the singular I and my father aâ— one but in the plural are onâ— The Sonne is alius then the Father not uliud and her person albeit not another essence non alius in natura sed alter in persona for it is written here the word was so with God as that it was God first said to be with God and then to be God signifying that the word was the same God with whom it was in the beginning Semper cum patre semper in patre semper apud patrem semper quoad pater Here then obserue concerning the word three points especially 1 When it was in the beginning 2 Where it was with God 3 What it was and the word was God The pith of all is that God the Son is a distinct person from God the Father and yet of the same substance with the Father equall in glory coeternall in Maiesty This one verse then ouerthroweth many blasphemous hereticks in the beginning confureth Ebimites and Cerinthians The clause was with God Sabellians and other denying a Trinitie in vnâ—â—ie that is a distinction of persoâ—s in the deity was God confoundeth Arians and all such as with 〈…〉 affirme that Christ was a meere man in the beginning with God all Ennemians and such as hold Christ to be but a temporall God by grace and not an eternall God by nature All thâ—ngs were made â—y it and without it was mâ—de no 〈…〉 made As the epistle doth expound the Gospell he â—â—d the 〈◊〉 of the earth and the hâ—auens are the works of his hands all things as well invisible as visible were created by him and for him he made whatâ—â—euer was made and it was exceeding good Genes 1.31 But Satan as hee is a deuill and sinne which came into the world by the suggestion of the deuill and and death also which is brought vpon man as a curse by sinne are not his workes And the reason is plaine because that which is euill is a nothing mali nutta natura est sed amissio boni quoth Augustine mali nomen accepit And Gregorie Nyssen Mali essentia in eo posita quod essentiam non habet euery good and perfect gift is from aboue comming downe from the father of lights and with him is no variablenesse neither shadow of ruâ—ning It a confert bâ—na quod non infert mala See S. Augustine tract 1. in Ioan Bibliothec. Sixt. Senen lib. 6. annot 174. Mclanâ— postil Eras. câ—nnot in loc The clause more proper to this Festiuall and most profitable for vs to be further examined is that the word became flesh and dwelt among vs c. And this was not by conuersion of the God head into flesh but by taking the manhood into God Naturam suscipiendo nostram non mutando suam Homo quippe Deo accessit non Deus à se recessit For in the word made flesh all the fulnesse of the Godhead dwelleth as the Scripture speaks bodily Col. 2.9 that is personally For albeit he be God and man yet is he not two but one Christ one not by confusion of substance but by vnitie of person For as the reasonable soule and flesh is one man so God and man one Christ. See Epist. Sund next before Easter The first newes of Christs actuall natiuitie was broached and brought into the world as we read in the second lesson appointed for this morning praier by the tongues of Angels and that with an ecce behold I bring you tidings of great ioy that shall be to all the people that is that vnto you is borne this day in the Citie of Dauid a Sauiour which is Christ the Lord. Reioice grandfather Adam for on this day according to the word of thy gratiou Creator the seed of thy wife Eua hath bruised the serpent-head reioice father Abraham for on this day in thy seed all the nations of the earth are blessed Ge. 22.18 Reioice King Dauid for on this day God hath fruit of thy body set a King vpon thy throne Reioice ye Prophets of the Lord for all your prophecies on this day were fulfilled Reioice yee that are sicke for on this day the Physitian of the world was borne Reioice yee Virgins for a Virgin on this day brought forth a sonne Reioice ye children for on this day the great God became a little babe Let all people reioice for that he who was in the beginning and as it is in the former lesson appointed for this morning praier an euerlasting father in the fulnesse of time was made of a women and wrapped in swadling clothes For that he who was the word became an infant not able to speake one syllable For thâ—t hee who was with God did vouchsafe to dwell among vs appearing in the shape of a man Philip. 2.7 For that hee who was God and therefore most mightie became flesh and so most weake for all flesh is grasse and the grace thereof as the flower of the field Esay 40.6 Saint Bernard preaching on this day said the shortnes of the time constrained him to shorten his Sermon and let none quoth hee wonder if my words be short seeing on this day God the Father hath abbreuiated his owne word for whereas his word was so long as that it filled heauen and earth it was on this day so short that it was laid in a manger I wish vnfainedly with the same deuout Bernard that as the word was made flesh so my stonie heart might be made flesh also that it might alway meditate on this heauenly Gospell Vnto you is borne this day in the Citie of Dauid a Sauiour which is Christ the Lord For all our sound comfort stands in happinesse and all our happinesse is in fellowship with God and all our fellowship with God is by Christ. For God the Father if wee consider him in his iustice heares not sinners Iohn 9.31 He therefore remembring his mercie got as it were new eares and set them on our head Iesus Christ who being flesh of our flesh is such an high Priest as is touched with the feeling of our infirmities openly professing that hee came not to call the righteous but sinners to repentance Come to me all yee that are laden and I will ease you Mat. 11.28 Whatsoeuer yee shall aske the Father in my name he will giue it you Iohn 16.23 If thou wert invited to some great wedding thou wouldest I am sure be very carefull what apparell to put on but if thou wert to be maried thy selfe thou wouldest be very curious in thine attire behold saith Augustine all of vs are bidden on this day to a marriage for Christ came out of
shewes to bee most excellent in regard of Himselfe Vnto mee the least of all Saints is this grace giuen Other God Vnsearchable riches of Christ â—idde in God c. Angels Vnto rulers and powers in heauenly things c. Men to make all mensee what the fellow shippe of the mystery is and that by Christ wee might haue boldnesse c. The summe of all which is seeing I haue receiued so much good and endured so much euill for your sake seeing the great mystery concerning the common saluation as S. Iude speakes in his Epistle was not in times past opened vnto the ionnes of men on earth or to the blessed Angels in heauen as it is now declared by the spirit seeing I say yee may see what is the fellowshippe of the mysterie which euen from the beginning hath 〈◊〉 hid in God I desire you not to faint in your course but to continue stedfast in the profession of this holy faith vnto your liues end For this cause Some Diuines haue troubled themselues and other in examining the context heere but it is among words as among men affinnity which is neerest ought to be dearest and therefore seeing the first words of this chapter agree very well with the last of the former I take the coherence to b◠〈◊〉 â—â—uer preached that you Gentile in 〈…〉 〈…〉 are noâ— citizens with the Saints 〈◊〉 together in Christ the châ—â—â— corner stone to be the 〈…〉 And for th◠〈◊〉 namely for that I have together that you Gentiles are 〈…〉 I 〈◊〉 hated of my countrimen accused in their Synagogue 〈◊〉 â—â— their councels iniured by their offâ—cer◠〈…〉 appeale to Casar I was sent to 〈◊〉 where I am apâ—â—â—â—er as you may reade at large in the fast eight chapâ—â— of the Acts of the Apostles A priâ—â—ner of Iesus Câ—râ—â— He was the prisoner of Caâ—ar but Caesâ— had his authoritie from aboue for there is no power but of God Whoâ—oeuer then is in prison is â—â—â—tâ—s Ieâ—u Christs though otherwise libâ—â—â—â—â—eâ—u Christs suffering by Gods power and permittance â—ho can whâ—n he wâ—ll and will as shall make moâ—t for â—â— glorie proclame libâ—rtie to the captues and oâ—â—niâ—g â—â— the prison vnto them that are â—â—â—â—d Or he was â—â—e priâ—oâ—eâ— Châ—â—â—â— as enduring his â—ond for Christs faith and seruice Vâ—â—â—â—s noâ—â— Chrs to â—eâ—pro Christo. Namely for preaching among the Gentiles the eâ—searchable â—â—hes of Chrâ—st as it is in the S. verse So that whereas two thing especially commend a Maâ—tyr saith in Christ and loâ—e to the Church boâ—h are meâ— in the Apostle Hee suffeâ—ed for the true faith a pâ—iâ—onâ—r of Ieâ—â—s Christ and out of vnfained loue to Godâ— people Fâ—r â—â—u Gentiles as it iâ— in the hitteenâ—h verse â—or your sakeâ— euen for your good and example thaâ— yee likewise may conâ—â—nue conâ—tant in the sincere pâ—â—feâ—â—ion of Christianitie Fâ—â—â—â—â—◠〈…〉 is your glorie that ye hâ—â—e such â—n inâ—truâ—tor as is Christâ—n â—n boâ—d noâ— for any faction of yourâ— or fault of his oâ—ne but â—â—r confeâ—ence toâ—â—â—d God euen for the â—â—â—irâ—â—â—n â—f the grâ—â—e whâ—â—h â—s â—â—â—en â—ee to you-ward See Epistle Sâ—nday 16. after Trinitie Hitherto concerning the griefe which our Apostle suffered in Christs cause for the Gentiles I come now to treate of the grace which he receiued In respect of his knowledge being Certaine By reuelation shewed he the mysterie to me Full euen so perfectly reuealed that in a few words you may read and vnderstand â—y knowledge in the mysterie of Christ. Excellent which in other ages was not made knowne vnto the sonnes of men as it is now declared c. Practise whereof I am made a Minister according to the gift of the grace of God which is giuen vnto me c. If you haue heard of the ministration of the grace The calling of ' aul to be the Doctor of the Gentiles as it was knowne vnto himselfe by reuelation so to them by report If yee haue heard c. As if he should haue said if ye doubt not of my calling ye may be well assured of my doctrine But ye cannot doubt of my calling as hauing often heard how Christ in a vision appeared to me saying Saul Saul why persecutest thou me And when I had answered Lord what wilâ— thou haue mee to doe Iesus told Ananiâ—â—s in another vision Hee is a chosen vessell vnto mee to beare my name before the Gentiles and Kings and the children of Israel And so God separated mee from my mothers wombe and called me by his grace to reueale his sonne among the Gentiles as the Gospell ouer the circumcision was committed to Peter so the Gospell ouer the vncircumcision was committed vnto me being an Apostle not of men or by man Galat. 1.1 Or after man Gal. 1.11 but the ministration of Gods grace was giuen vnto me by the reuelation of Iesus Christ. The word mimstration or dispensation may bee construed either passiuely being a grace giuen and dispensed to Paul or actiuely for that Paul was dispenser of it vnto other 1. Cor 4.1 Let a man so thinke of vs as of the ministers of Christ and disposers if the secrets of God His office then is called a dispensation For that it consisteth in the dispensing of Christs vnsearchable riches And the Gospell is called here Gods grace for that it is faithfully deliuered and fruitfully receiued nor by mans merit but onely through Gods free grace Preaching in the teacher and beleeuing in the hearer are both the faire gifts of God Or the Gospell is called Gods grace because the summe thereof is nothing else but the preaching of Gods exceeding rich mercies in Christ intimating that our iustification is not by the workes of the Law but freely by grace through faith As I wrote afore in few words I finde that some construe this of that which is written in other Epistles vnto other men as to Philemon and other Churches as to that of Colossus and Philippi Marlorat is of opinion that our Apostle wrote another Epistle though it bee not extant vnto the Church of Ephesus Other referre this clause to that which is deliuered in this present Epistle to wit vnto that which is sayd in the two former chapters Or to that in chap. 1. vers 9. or chap. 2. vers 14. He is our peace which hath made of both one and hath broken the step of the partition wall In this little briefe is contained all that great mysterie which in times past was not opened vnto the sonnes of men as it is now declared by the spirit that the Gentiles should bee fellow heires and of the same body and partakers of the same promise in Christ by the Gospell Which mysterie in times past was not opened vnto the sonnes of men This verse cannot easily bee digested as one sayd without a graine of