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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

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

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

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

not onely of what great price the bloud of Christ is in the sight of God but also how great the abundance of Gods grace is flowing from the same least any should thinke that this grace of God stretcheth it selfe but to a few or that it is all spent long agoe considering the degrees of ages past and by that meanes not to be sufficient for the cleansing of our sinnes vpon whom the end of the world is come See how richly stored this short point is with most excellent and heauenlie things Wherefore let the same be diligently learned each seueral word therof throughly considered For the mysterie of our saluation is no where either more briefly or more fitly described Verses 8. 9. 10. 8 Whereby hee hath bene abundant towards vs in all vvisdome and vnderstanding 9 And hath opened vnto vs the mysterie of his vvill according to his good pleasure vvhich he had purposed in him 10 That in the dispensation of the fulnesse of the times hee might gather together in one all things both vvhich are in heauen and vvhich are in earth euen in Christ VVhich grace he hath shed vpon vs abundantly in all wisdome and prudence in making knowne vnto vs the mysterie of his will according to his good pleasure which hee purposed in himselfe to haue it declared when the time was full come to gather together all things in Christ both the things which are in heauen and also the things which are in earth euen in him LET the trim order of Paules words be marked Hetherto he hath handled the causes of our blessing and saluation wonderfully both with weightie words and matter Now he commeth to the instrument whereby that spirituall grace is reuealed offered and communicated vnto vs namely to the verie ministerie of the worde of which ministerie he speaketh not after a common manner but déeplie and diuinelie euen to this ende that he might kindle in vs a greater zeale of this heauenly grace The summe of this point therefore is this That the Apostle teacheth that the grace of God which bringeth saluatiō to all men is plentifully powred vpon vs by the Gospell according to the good pleasure of God that at the length all might bée gathered againe in Christ Now let vs throughly cōsider the seuerall words In the first place y e Apostle vseth this word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to abound whereby those riches of Gods grace are signified wherof he spake before that we might know that the grace of God is sufficient to saue all men For the fountaine of grace is neuer drawn so drie but euerie one may fetch frō it to serue their turne so they carrie faith with them neither can the sins of men be so many so great but they may be ouerwhelmed drowned in the floud flowing from this fountaine so that men séeke to get into Noes Arke that is to say into the houshold of God by the faith of Christ Let no man therfore despaire for y e greatnesse multitude of his sins but whiles the time of grace yet lasteth let him earnestly repent flie vnto him for succour who crieth out That he came into y e world to saue sinners to receiue the repentant into grace fauour He addeth the effect or fruit of the Gospell in the hearers to wit that thereby they are instructed In all wisdome and vnderstanding For so doth the old Interpretour and Erasmus translate the words verie well Now these words are rightly discerned if we referre wisdome 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to knowledge and vnderstanding 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to practise For these two things we must fetch from the preaching of the Gospell Wisedome therefore signifieth the knowledge of the Gospell that is say the knowledge of God and of all those things which are néedfull to be knowne for the obtaining of saluation Vnderstanding being the gouernesse of all our purposes and enterprises applieth that knowledge to the framing of our life and practising of that which is good that we may abound not onely in knowledge but also in iudgement as the Apostle saith to the Philippians Out of this effect or fruit of the Gospell these specialties following may be gathered The first that the preaching of the Gospell is the reuelation of Gods grace towards mankinde also of his election whereby he chose vs in Christ The second that the perfect wisdome and vnderstanding of Gods children is contained in the Gospell so much as is sufficient for the obtaining of saluation The third which is concluded vpon the two former that it is lawfull for Gods children to set light by and to haue in contempt without feare all doctrines of men and Angels contrarie to the Gospell yea to count them accursed according to that saieng Let him bee accursed which preacheth anie other Gospell Furthermore whereas the Apostle presently addeth And hath opened vnto vs the mysterie of his will according to his good pleasure he commendeth yet againe the Gospell vnto vs in which commendation thrée things are principally to be marked First that he calleth the Gospell a mysterie that is to say a secreat wherevpon it followeth that it is not the wisdome of mans reason but of heauenlie grace For if the reason of man could reach vnto it Paule would not haue called it a mysterie A reason why he calleth it by such a name is expressed in his Epistle to the Romans in these words Iuxta Euangelium c. According to my Gospell and preaching of Iesus Christ by the reuelation of the mysterie which was kept secreat since the world began But now is opened and published among all nations by the Scriptures of the Prophets at the commaundement of the euerlasting God for the obedience of faith Secondly that the Gospell is the mysterie of Gods will according to his good pleasure But what is that will of good pleasure in God That all nations might beléeue and obey the Gospell For so we taught euen now out of the Apostles words Now in that the euent or successe is not aunswerable to the will of Gods good pleasure the default is in men who to their owne destruction maliciously refuse saluation fréely offered Therefore the preaching of grace if thou looke to the purpose of God and his good pleasure is vniuersall and stretcheth vnto all But if thou consider the euent or successe it séemeth to be particular to reach but to some which doubtlesse commeth to passe through mans owne fault not through the appointment of God which created him gaue his sonne to redéeme him For God in deede would haue all men saued and come to the knowledge of the truth as we haue shewed before at large where we declared that our election was cōditional Thirdly that the Apostle maketh the good pleasure of God the Father the cause of the reuelation of this mysterie as before he made it the cause of our election and predestination Whereby we are

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