the blessed hope appearing of the glorie of the mightie God and of our Sauiour Iesus Christ These and such like saiengs let vs set against all sophistrie nothing regarding the fowle language of sophisters albeit they miscall vs at their pleasure tearming vs fooles dolts blockheads asses and otherwise as they list Let Christ alone be our wisedome who as we know well inough hated all sophistrie 5. 6. 7. Verses 5 Who hath predestinate vs to bee adopted through Iesus Christ vnto himselfe according to the good pleasure of his vvil 6 To the praise of the glorie of his grace vvhervvith he hath made vs accepted in his beloued 7 By vvhom vve haue redemption through his bloud euen the forgiuenes of sinnes according to his rich grace VVho hath predestinate vs vnto the adoption of his children through Iesus Christ vnto himselfe according to the good plesure of his will to the praise of his glorie grace whereby he hath made vs acceptable in the beloued in whom we haue redemption by his bloud euen the remission of sinnes according to the riches of his grace THis is an exposition or rather a certeine notable excellent repetition of the last reason with greater weight of things words also a noting of circūstances For in this place y e Apostle fetcheth further beateth vpō that which before he had spoken heaping vp such things together as séemed to make the more for the plaine proofe of the matter Now that we may the better drawe out such treasure as is stored vp in this part and applie the same to our vse let vs lay it downe in points and let vs consider and examine euerie particular member by it selfe seuerallie and weight them throughlie and as they say to the proofe Of this part there are eight members which thus followe in order IN the first place he maketh mention of the verie foundation or principall cause of our spirituall blessing that is to say of our saluation namelie predestination wherby God had a foreknowledge of their saluation euen before the world was made which shuld beléeue in Iesus Christ For as our Lord Iesus Christ alone is the matter of our election so is he also of our predestination In the second place he setteth downe the forme or manner of predestination to wit 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is to say adoption whereby we are adopted into the sonnes which were before through sinne the sonnes of wrath This predestinate adoption is applied vnto vs by faith according to that saieng of the Apostle Potestatem dedit c. He hath giuen power to them that beleeue in him to be the sonnes of God Now seeing God by the preaching of the Gospell calleth all men vnto faith there is no doubt but Gods will is indéed that all men should be saued For farre be it from the mindes of the godlie to haue such a thought namelie that the heart of him which hath mercie differeth from the voice of him which calleth In the third place because it is come to passe through the sinne of our first parents and by our owne default that we are estraunged from God and put backe a farre off from Gods houshold the Apostle sheweth a meane whereby we are ioined to God againe receiued into his housholde and adopted for his sonnes This remedie or meane is Iesus Christ the onelie Mediatour of God and men who is apprehended and taken holde vpon by faith in the preaching of the Gospell wherein the holie Ghost is effectuall and mightie in working Héere all merites of men which make nothing for our saluation are manifestlie ouerthrowne and laid along likewise all prerogatiue and boasting of the flesh is héere confounded That he which glorieth might glorie in the Lord in whom we are both elect and predestinate In the fourth place he expresseth the compelling cause of this excellent grace and adoption namelie 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is to say the bountifull liberall and fatherlie affection or entier loue of our heauenlie father towards mankinde This good will and loue of God the Angels blaze abroad at the birth of Christ saieng Gloria c. Glorie to God on high in earth peace toward men good will The verie same hath our heauenlie Father himselfe testified from heauen Hic est c. This is my beloued sonne in whom I am well pleased that is to say in whom I am become bountifull and fauourable towards mankinde to worke his saluation Let vs therefore take héede that we séeke not the good pleasure and will of God towards vs elsewhere than in Iesus Christ alone because in him without all doubt we shall finde the same by faith In the fift place the last ende of our adoption is added which is thrise repeated in this Chapter to wit That the glorie of his grace might be praised For as our adoption is from God so must the same be referred to God that his goodnesse might be praised and magnified through Iesus Christ This end is not to be separated from the grace of adoption whereby manifestlie appeareth how necessarie new obedience is in them which are regenerate and borne againe by faith For héerein consisteth new obedience that we should glorifie God in our minde in our heart in our voice in our works and to be short in our whole life Let them therefore be ashamed of their follie which teach that the good works of Christians are not onely not necessarie but also hurtfull vnto men In the fift place he declareth from whence and out of what fountaine that fatherlie good will and grace of God towards vs doth flow when he saith Wherewith he hath made vs accepted in his beloued This beloued Iesus Christ is that fountaine out of which that exceeding great grace of God towards vs doth issue where vpon that falleth out iump which we noted before that none shall be partaker of this grace but they which lay hands vpon this beloued sonne of God by faith In the seuenth place some thing is said of redemption to wit That the beloued sonne of God hath redéemed vs by his bloud and washed away our sinnes that how many of vs so euer rest vpon him with a stedfast faith might appeare iust and righteous in the sight of God In the eight place the principall cause of our redemption wrought by Iesus Christ is touched where it is said According to the riches of his grace that is to say according to the euerlasting vnspeakable grace of God whereby he would that his beloued sonne should be made a cleansing sacrifice for the sinnes of men that the iustice of God by that meanes might be satisfied and that place might be left for his mercie The riches of his grace doe signifie after the Hebrew phrase Gods vnmeasurable bottomlesse and euerlasting grace as I said euen now which manner of speach the Apostle vseth vpon especiall reason and singular purpose Let vs therefore consider
Christs ascending into heauen The seconde a double fruite of his glorious ascending the first whereof is his triumph ouer death sinne hell and the Diuels kingdome which is to be vnderstood vnder this word Captiuitie This triumph as it began in Christ our head so it shall be ended in the rest of his bodie which is his Church at such time as we shall all rise againe at the commaundement and voice of Christ For then shall all the godlie enioie euerlasting victorie with Christ their enimies béeing vanquished and shaken off with shame The thinking vpon this our triumph to come ought of right to comfort vs when we be kept vnder the Crosse For he which is certaine of a glorious deliuerance setteth lesse by his present gréeuance The second fruit of the Lordes ascending which the Apostle toucheth is conteined in these words And gaue gifts vnto men For to this purpose Christ ascended that he might deale gifts vnto his Church whereby shée might be edified maintained in this life For as on the day of Pentecost he sent the holie Ghost downe to his Apostles appearing in a visible shape vnto them likewise gaue them power against the Diuell and his members euen so at this daie also the same Lord Iesus beautifieth his Church with diuerse gifts and he alone mainteineth the same neuer purposing to forsake and leaue her vnprouided Héerehence therefore let vs fetch comfort when wée lie groning vnder the Crosse For although the Diuell setteth vpon the Church with sundrie kindes of engines by subtile snares violentlie rusheth vpon euerie member of the same yet shall he not in triumph tread still vpon her necke kéepe her vnder alwaies though shée be held downe for a time For Christ is the triumpher who sitting at the right hand of God maintaineth his Church defendeth her and strengtheneth her yea hée comforteth all and euerie one of her members with his holie spirit Verses 9. 10. 9 Novv in that he ascended vvhat is it but that he had also descended first into the lovvest parts of the earth 10 He that descended is euen the same that ascended farre aboue all heauens that he might fill all things Now that hee ascended what meaneth it but that hee also descended first into the lower partes of the earth Hee that descended is euen the selfe same that ascended aboue all heauens that hee might fill all things THese words must be read in a Parenthesis For out of the testimonie of the Psalmist alreadie cited the Apostle gathereth two things by the figure of Digression The one is of Christs abasing the other of his glorifieng For in that He ascended he signifieth that His descending that is to saie his abasing went before which came to passe by taking vpon him mans nature by his passion and by his death This argument or reason of the Apostle were altogether weake if hée had not vnderstood and knowne that the word which was in the beginning and euerlasting abased himselfe in taking vpon him the shape of a seruaunt wherein hée was also mad obedient euen to the death of the crosse Againe in that he Ascended Saint Paule gathereth the glorifieng of Christ and his power whereby hee now fulfilleth all things which make for the perfect estate of his Church Moreouer they which out of this place doe conclude that Christ descended and went downe into hell and to the place of the damned build God wot vpon a verie weake foundation For the Apostle heere doth not make a comparison of one part of the earth to an other but compareth the whole earth with heauen as if he should saie The eternall word vouchsafed to come downe from his heauenlie glorie vnto vs miserable men which liue and are conuersant héere in earth that he might be made man and become an oblation for mankinde Furthermore because the Lord is heere said To haue ascended farre aboue all heauens there are some which gather thervpon that the bodie of Christ is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not limitable For as they saie aboue the heauens there is no place But as for this subtile shift let vs leaue it to Sophisters and Questionists and let vs constantlie kéepe and sticke to the Articles of our beliefe wherin we confesse that Christ was verie man ceaseth not yet so to be wherefore it is true that he hath a verie bodie limitable and a verie soule limitable likewise wherewith he shall come at the latter daie to iudge the quicke the dead For he ascended not to chaunge the nature of his manhood into the nature of his Godhead but as the Apostle saith I'o fill all things and that by the maiestie and power of his godhead wherewith he will be present with vs euen to the ende of the world according to his promise Héereof the Catholike Church of Christ beareth witnesse with vs. Saint Augustine saith Sed quoniam c. But bicause that is true which hee speaketh Beholde I am with you euen to the end of the world he is both gone from vs and he is heere among vs and he is come againe vnto vs and he hath not lefte or forsaken vs. For he carried his bodie with him into heauen he toke not awaie his maiestie out of the world Touching this read more in the Historie of Christ which we haue written vpon the first Chapter of Saint Iohn Furthermore this place of Saint Paule serueth vnto this end euen that we by the example of Christ should be abased and humbled and one serue an others néede through loue looking for the communion and partaking of Christs glorie we I saie which héere on earth after Christs example succour and make one of an other and edifie them with diuerse and sundrie duties and seruices in the bodie of Christ Verses 11. 12. 13. 11 He therefore gaue some to be Apostles and some Prophets and some Euangelistes and some Pastours and Teachers 12 For the gathering together of the Saints for the vvorke of the ministerie for the edification of the bodie of Christ 13 Till we all meere together in the vnitie of faith knowledge of the sonne of God vnto to a perfect man and vnto the measure of the age of the fulnesse of Christ And he in deede gaue some to be Apostles and some Prophets and some Euangelists and some Pastours or Shepheards some Doctours or Teachers for the restoring of the Saints to the worke of the ministerie and to the edifieng of the bodie of Christ till we all meete together in the vnitie of faith knowledge of the sonne of God vnto a perfect man to the measure of the age of Christes fulnesse THis is a rehearsall of the giftes wherewith Christ chieflie beautifieth his Church and it is a signification also of the end whie these gifts are giuen and whereto they are ordeined The gifts are these Apostles Prophets Euangelists Pastours and Teachers Although the last ende of these be all one to wit The
saie the beléeuers Secondlie thou shalt consider that the beléeuer maie please God by faith and maie be an heire of euerlasting life Thirdlie thou shalt persuade thy selfe that God doth not onelie require new obedience at the hands of the beléeuer but also promiseth a reward howbeit not of dutie for the worthinesse of the worke but of his méere grace for his fatherlie promise sake Fourthlie thou shalt make this reckoning that works done by faith are witnesses of faith and the effects of faith most assured signes of their proper cause Héerevpon God is said to paie euerie man his reward according to his workes because works are true euidences of faith and the feare of the Lord. This solution or answere maie trimlie be made plainer by a comparison betwéene the heauenlie Father and an earthlie Father For as an earthlie Father doth promise vnto his children sometime a large inheritaunce sometime a rich reward c. as the wages or reward for their worke if they shew themselues dutifull and obedient although they were not heires before by nature euen so God the heauenlie Father promiseth to his children whom he loueth in Christ euerlasting life as the reward for their obedience shewed by faith The promises of reward being thus applied stirre vp in the godlie an endeuour to obeie besides that they make nothing at all for proofe of the Papists wicked doctrine Verse 9. 9 And ye maisters doe the same things vnto them putting avvaie threatenings knowe that euen your maister is in heauen neither is there respect of person with him And ye maisters doe ye the same things towards them letting goe threatenings knowing that euen your maister also is in heauen and there is not anie respect of person with him THis is the last exhortation touching the seuerall duties of one to an other in their calling and it answereth that which went next before The Apostle requireth two things of maisters The first is To do the same things vnto them to wit vnto their seruants that they kéeping the right rule of proportion maie shew to their seruants good will againe for their seruice For the Apostle doth not require in maisters such and the like labours such and the like diligence such and the like submission as he requireth in seruants but a dutie answerable to their place and person Let the seruant therefore labour faithfullie and let the maister againe on the other side make much of his seruant giue him his wages for his worke sée that hée lacke nothing that is necessarie all this must be done In Domino In the Lord. For this is the meaning of the Apostle when he saith 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The same things to the intent that a iust proportion of duetie might bée kept betwéene the maister and the seruant The second thing which the Apostle requireth of maisters is To put awaie threatning By which word of Threatning he meaneth all manner of hard handling towardes their seruants To this exhortation he addeth a reason drawne from like matters and saith And knowe that euen your maister also is in heauen As if he should saie There is no cause whie ye shuld ouercrowe your seruants think your selues iollie fellowes in respect of them for your maistership sake no no. For euen ye your selues haue a maister also in heauen who can be with you to bring notwithstanding your maistership or the pouertie of your seruants which are not things that he is lead by For there is no respect of person with him as there is with wicked and vniust iudges but according to the truth vprightnesse of the cause so he frameth his iudgement For the Lord saith S. Ambrose is a righteous iudge looking vpon the cause and not eieng the person The word Person in this place doeth not signifie the substance but the qualitie that is to saie whatsoeuer is regarded in iudgement besides the trueth of the cause These wordes therefore Of respect of persons ought not to be wrested to a contrarie meaning For there is in them a comparison betwéene God and men Men for the most part giue iudgement after the things which they sée with their eies and which outwardlie appeare they are moued with linage or birth with riches with kinred and with friendshippe againe sometimes with hatred with loue and other affections whereby it commeth to passe that they ouerslipping the trueth and equitie of the cause giue wrong iudgement As for God whose iudgement is right and according to truth he chaungeth not his righteous iudgement for the maisters sake not yet for the seruaunts sake but he iudgeth according to the truth of the cause not hauing anie regard to this or that person For hée followeth without stint incessantlie this vnremoueable rule of iustice For he receiueth the repentant into fauor as for the vnrepentant and stubborne he cannot awaie with them they are outlawes Héerehence all godlie maisters haue to learne to humble themselues before God who is their maister as well as their seruants maister and let them be mindfull by his example not to set their seruants at naught because of their outward person that is to saie their vile base estate but rather to make more account of them And whie For although the condition of seruaunts differ from that of maisters héere on earth yet notwithstanding they haue all one maister in heauen whome both of them ought to serue and obeie as fellowe-seruaunts Verses 10. 11. 10 Finallie my brethren bee strong in the Lord and in the povver of his might 11 Put on the vvhole armour of God that yee maie be able to stand against the assaults of the diuell Touching that which remaineth my brethren be yee strong in the Lord and in the power of his might put yee on the whole armour of God that yee maie be able to stand against the snares of the diuell THE Apostle returneth to a generall exhortation where after the doctrine of grace after exhortations to vertues worthie of the Gospell after peculiar duties belonging to certeine seuerall degrées of men he calleth vpon all the godlie vnder the name of the Ephesians and exhorteth them to be strong in minde taking vnto them such armour as maie withstand the snares of the diuell a verie mightie enimie doubtlesse if we shall looke vpon his manifolde assaultes his subtile vnderminings his sundrie waies of laieng in waite and our owne strength which is but weaknesse howbeit a discomfited enimie and not able to resist if we beholde him in whome resteth our whole power and valiantnesse For when we leane vpon him with a steddie and sure confidence it commeth to passe that the Diuell be he neuer so big suffereth shipwracke himselfe though he stirreth vp tempests and raiseth stormes to sinke the seruants of God In the Apostles words the manner of exhortation is to be marked He saith thus Be strong in the Lord in the power of his might First there is signified vnto to
the Apostle Resurrexit c. Christ was raised vp from the dead by the glorie of his Father that wee also should walke in newnesse of life Of our bodies according to the wordes of the Apostle Christus resurrexit c. Christ is risen from the dead and was made the first fruites of them that slept For since by man came death by man came also the resurrection of the dead For as in Adam all die euen so in Christ all shall be made aliue The sixt is the bonde of mutuall fraternitie and brotherhoode For so the Lorde himselfe rising from the dead speaketh to the women by Ascendo c. I go vp to my Father and to your Father my God and your God If therefore wée all haue but one Father in common to vs all if wée all are brothers and sisters in Christ it is méete that like brothers and sisters wée bée all of one minde and tender one an other with brotherlie affection and loue The seuenth is a generall remedie against all calamities against all woundes or sores of the soule of the bodie of our name and fame Heerevnto serueth the saieng of the Apostle to Timothie Memento c. Remember that Iesus Christ is risen from the dead as if he should haue said In this thy ministerie and office thou shalt féele manie distresses thou shalt suffer manie temptatious of the Diuell and of men but in all these take vnto thée for thy succour saftie this notable Treacle namelie the meditating of the Lordes resurrection which as in the Lorde himselfe it was the victorie ouer all temptations and afflictions so likewise in vs it shall bée the same victorie when we shall be raised vp from the dead by the power of Christs resurrection The eight is a perfect hope or assured persuasion of our glorious state and immortalitie Saint Peter saith Regenuit nos c. Hee hath begotten vs againe vnto a liuelie hope by the resurrection of Iesus Christ from the dead The third point of this first member is of the power whereby the Lord was raised from the dead Christ saith Potestatem habeo c. I haue power to put away my life from me and to take it againe Now in this place God the Father is said to haue raised him vp In these words there is no contrarietie of speach Christ in déed raised vp himselfe as God that is to saie hée raised vp the nature of his manhood by the power of his Godhead and the Father raised him vp as man To bée short because the essence or béeing of the Father the Sonne and the holie Ghost is all one and the selfe same as touching their diuinitie or Godhead their works are vnseparable Let these things suffice to be briefly spoken concerning the first member of this point whereof in generall there is a double vse to wit that wée should be confirmed and established in the knowledge of Christs death and resurrection and that we should proue and trie in our selues a liuelie and quicke féeling of the same In which sense S. Paule speaketh to the Romanes where he ascribeth mortification viuification or for the better vnderstanding of the words the making of vs dead the making of vs aliue that is to saie newnesse of life vnto the Lords death and resurrection The second member now followeth wherof the Apostle speaketh saieng And hath set him at his right hand in the heauenlie places This member conteineth two Articles of our beliefe the first is The Lords ascending into Heauen the second is his sitting at the right hand of God For his ascending thether went before his sitting there Nowe this ascending of the Lord was done visible For hée was carried vp into heauen in a bodilie and naturall manner from the sight of his Disciples For so it is saide in the Actes Cernentibus ipsis c. While they beheld hee was taken vp for a clowde tooke him vp out of their sight And from thence was he caried aboue al heauens placed in heauenlie places at the right hand of God his Father as Saint Paule sheweth in this place and in the fourth Chapter following The Article therefore of the Lords ascending ought to be vnderstood of Christs true and verie bodie and of the naturall placing thereof in heauen least we should thinke that Christs manhood was swallowed vp of his Godhead as Stenkfield dreamed or that it was extended spread throughout all places with his Godhead as the heretike Eutyches doted For both their opinions doth take away the truth of his humanitie or manhood The saieng therefore of Saint Cyprian is to be allowed in these words Ascendit in coelis c. He ascended into heauen not where God the word was not before but where the word being made flesh sate not before to wit in a bodilie place The sitting at the right hand of God his Father belongeth to the power of ruling wherein the sonne being equall with his Father doth as it were part stakes and possesseth equall rule and regiment with him For the right hand of the Father betokeneth a diuine power maiestie and dominion Wherfore to sit at the right hand of the Father is to be equall with the Father in diuine power maiestie and dominion And because the Apostle maketh mention of The right hand of the Father in heauenlie places he therefore giueth vs to note by the right hand of the Father the place of blessednesse happinesse and euerlasting rest and quietnesse promised to all faithfull beléeuers which place the bodie of Christ alreadie possesseth But this is not against the saieng of Christ Ero vobiscum c. I wil be with you euerie where euen to the end of the world neither doth it take away the truth of the Lords bodie and bloud in the holie Supper For Christ is all whole wheresoeuer it is his will to be More of this matter and that verie learned and godlie is to be read in the Commentaries of Philip Melancthon vpon the first Chapter to the Colossians Furthermore the fruite of either article namelie of the Lords ascending and of his sitting at the right hand of the Father is declared at large in the fourth Chapter folowing where y e Apostle expoundeth this saieng of the Psalmist Ascendit in altum c. He ascended vp on high he lead captiuitie captiue gaue gifts vnto men The third member is an exposition of the second Farre aboue all principalitie power and might and domination and euerie name that is named not in this world onelie but also in that which is to come For in these words the Apostle sheweth verie notablie what Christ sitting at the right hand of his Father in heauenlie places is For by these words the Apostle meaneth nothing else than to signifie Christs rule which is noted to be excéeding great as the Article of his sitting at his Fathers right hand importeth and that he hath no
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
applied to our vse The first part therefore of Saint Paules praier is contained in these words That he might graunt you according to the riches of his glorie that yee maie bee strengthened by his spirit in the inner man Héere S. Paule wisheth to the Ephesians spirituall strength and he sheweth the fountaine from whence euerie good thing floweth vnto all creatures to wit The riches of his glorie that is to saie the euerlasting bottomlesse mercie of God When we are praieng therefore what must wée doe reckon vp our merits and deseruings No but boldlie trusting to Gods exceeding great goodnesse clemencie we must praie with faith in Christ So praieth Dauid saieng Miserere c. Haue mercie vpon me O God according to thy great mercie according to the multitude of thy mercies He addeth the cause efficient or the working cause which is inward to wit the holie Ghost wherby we are strengthened what maner of strength it is which he wisheth vnto them he expresseth in these words saieng That your inner man may bee strong in the Lord. Now our inner man is our soule so farre forth as it is broken and trained vp in obedience vnto God such a soule as mindeth inward things and not outward eternall heauenlie things not temporall and earthlie things The studies and endeuours of the outward man are diuerse from this For he neglecting that which is inward and heauenlie is buisie in outward temporall and earthlie toies and trash The second circumstance is declared in these words That Christ maie dwell in your hearts by faith This circumstance sheweth plainlie from whence the strength of Christians doth come For it defineth our strength to be Christ himselfe But how Euen by dwelling in vs. How is this dwelling brought to passe Euen by faith Where or in what part of vs Euen in our hearts For it is not inough to haue a kinde of knowledge of Christ it skils not what or how but the affection of the heart must be present which is a stedfast confidence in Christ with which confidence béeing armed we cannot be ouercome but are able to withstand hell gates according to that saieng of S. Iohn Haec est victoria c. This is the victorie which ouercommeth the world euen your faith This place deserueth chieflie to be marked For it doth not onelie teach that Christ dwelleth by faith in them that belieue but it disproueth the Papists which define faith to be a certaine knowledge and agréeing to the storie without confidence of heart The third circumstance That ye maie be rooted and grounded in loue teacheth vs what is the force of faith in respect of our neighbour For so soone as he had made mention of faith by and by hée setteth downe the effect or fruite of the same to wit true and heartie loue towardes our neighbour which hée doth for a double purpose namelie to shewe the true qualitie of faith and also to teach vs in what thing the perfection of Christians doth consist But what manner of loue doth faith require Forsooth such a loue as is rooted and grounded that is to saie such a loue as is sound steddie which is not moued made to vanish like smoke vpon euerie light occasion Héerehence let vs learne that how much more we profit and doe good in the schoole of Christ so much more we growe and increase in the workes of loue and are as it were rooted For it cannot bée that he should be voide of loue which possesseth Christ truelie by faith The fourth circumstance is That yee maie be able to comprehend with all Saintes what is the breadth length and depth and higth to wit of the mysterie of Gods grace and Christs loue towards vs. For so the Apostle expoundeth himselfe saieng That ye maie know the vnmesurable loue of Christ towards you For as the mercie of God the Father passeth all his workes according to the wordes of Dauid so the loue of God the Sonne is beyond all measure also For if thou beholdest the breadth thereof it cannot be compassed within anie boundes if thou considerest the length thereof it reacheth euen to all the ends of the world if thou cast thine eies vpon the deapth thereof it stoopeth downe euen to the vilest and basest things in the world if thou looke aloft vpon the higth thereof it is farre aboue the heauens This is the plaine and true meaning of this place as for the trifles and toies of the Lordes woodden crosse and of the round globe or compasse of the whole worlde let vs leaue them they are nothing and therefore let them goe This place ministreth a most fruitfull comfort against all lets and impediments which séeme to hinder our saluation For if Christ loueth vs so déerelie it cannot be so that we abide in him by faith euen to the end that any creture should cast a blocke betwéene vs our saluation The fift circumstance That ye maie be filled with all fullnesse of GOD comprehendeth in a summe whatsoeuer belongeth to that perfection and fulnesse which GOD requireth of vs. Nowe the fulnesse of God is Christian perfection whereby we doe fullie that is to saie without colourable dissembling and hypocrisie submit our selues vnto God Such are all they which kéepe the faith and a good conscience Héerehence we learne in what things Christians must chieflie finde themselues occupied namelie in labouring more and more to come by perfection For there is none that hath profited and done so much good in the schoole of Christ but hath néede of increase Héere therefore is their vanitie and péeuishnesse reproued which hauing scarslie had anie smacke at all of things belonging to God and sauouring of heauenlie wisdome thinke none so spirituall as themselues not once minding to profit anie more or to goe forward anie whit at all Verses 20. 21. 20 Vnto him therefore that is able to doe exceeding abundantlie aboue all that vve aske or thinke according to the povver that vvorketh in vs 21 Be praise in the Church by Christ Iesus throughout all generations for euer Amen But vnto him that is able to doe most abundantlie aboue all that we aske or thinke according to his power working in vs euen vnto him bee glorie in the Church by Iesus Christ through out all generations from age to age Amen THis is the fourth part of this Chapter conteining a praising or glorifieng of Gods name whereinto the Apostle falleth anon after he had made rehearsall of Gods benefits For the whole benefit of our redemption serueth héereto that all glorie might be giuen to God Wherefore the Apostle surelie verie well hath shut vp the first part of his Epistle with thankesgiuing Furthermore bicause there are diuerse circumstances of this place let vs consider and skanne them seuerallie The first is a making mention of Gods Power whereby he is able to do all things whatsoeuer hée will and will performe all things whatsoeuer
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
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