Selected quad for the lemma: conscience_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
conscience_n	faith_n	put_v	shipwreck_n	2,471	5	12.3348	5	true

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ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A02916	The epistle of the blessed apostle Saint Paule which he, in the time of his trouble and imprisonment, sent in writting from Rome to the Ephesians. Faithfully expounded, both for the benefite of the learned and vnlearned, by Nicholas Hemming ... Familiarlie translated out of Latine into English, by Abraham Fleming. Heerein are handled the high mysteries of our saluation, as maie appeare by the table of commonplaces necessarilie annexed by the same A.F. Perused and authorised.; Commentarius in epistolam Pauli ad Ephesios. English	Hemmingsen, Niels, 1513-1600.; Fleming, Abraham, 1552?-1607.	1580 (1580)	STC 13057.8; ESTC S102723	176,886	270

vs by this manner of exhorting that without the Lord and without his mightie power we can preuaile nothing at all against so terrible and violent an enimie as the Diuell Secondlie that we being made members of the Lord are also made strong by his strength to resist Sathan and his fierie weapons Of this strength we are then made partakers when we trust to and staie vpon our Lord Christ with a liuelie confidence when we are made the children of God and the members of Christ which is euident by these words of the Apostle Haec est victoria c. This is the victorie which ouercommeth the world euen your faith Therefore that strength which maketh vs able to withstand Sathan and the flesh is not of nature but of grace And Christ is that strength on whom wée laie fast hold by faith Héereto serueth that saieng of Saint Paule Milita honestam militiam c. Fight a good fight hauing faith and a good conscience which some haue put awaie as concerning faith haue made shipwracke And although this strength commeth from the Lord yea the Lord himselfe is that strength yet notwithstanding when the Apostle exhorteth vs to Be strong and to Put on the whole armour of God he requireth our trauell and endeuour It is necessarie therefore that our will should runne actiuelie therewithall and not onelie passiuelie For as we maie if we will cast off faith and resist the holie spirit so being conuerted and turned we can kéepe faith and the holie spirit by grace and stirre vp the gift of God in vs as Saint Paule speaketh For the gift of God is a certeine quicke and liuelie flame as it were in the hearts of beléeuers which Sathan and the flesh can smoother and choke vp whiles we lie slugging snorting in our neasts Wherefore S. Paules warning to Timothie is not in waste where he saith Stirre vp the gift of God which is in thee This gift therefore must not be quenched and put out To the same purpose also serueth that saieng of the Apostle to the Thessalonians Quench not the spirit It is the part of a Christian man therefore to walke warilie and carefullie before his God and euermore to take héede that he lose not the gifte which he hath receiued by grace through his owne slothfulnesse and idlenesse To this belong all exercises of goodlinesse all exhortations of godlie Shepheards and the whole discipline of the Church For these are certeine bellowes as it were which doe quicken and raise vp the flame kindeled in vs from aboue by Gods good grace Moreouer this place of Saint Paule doeth teach all the godlie that they are set in a verie hot and heauie skirmish where they must fight it out euerie one in his standing looking for no truce because there is none to be graunted For our aduersarie is alwaies harnessed weaponed and keeping the field And indéede as Saint Peter saith He neuer resteth raunging vp and downe roaring like a Lionesse that hath lost her whelpes and seeketh whom he may deuoure This doth he one while by offering open violence another while by craftie saieng in waite For when he putteth men in the head to cast from them as a thing of naught the doctrine of God when he bringeth in a traine of most filthie manners slatte against the lawe of God when he filleth all places with offenses and slaughters then offereth he open violence and professeth himselfe the sworne enimie of Christ But when he disguiseth himselfe into an angel of light and putteth vpon vices the vizards of vertues when he giueth superstition a counterfaite face of holinesse when he dealeth in this wise then he lieth in waite craftilie to catch vs. To them therefore which are not furnished with the whole armour of GOD the diuell is more terrible furious violent and preuailing What shall we gather by this Séeing the life of a Christian in this world is a certeine spirituall warfare and that against so mightie an enimie it is méete verelie that we be like to and also plaie the part of valiant hearted souldiers whom swilling surfetting or sléeping make not slouthfull heauie-headed béeing to séeke in the time of most néede but alwaies prouided and prepared at the pinch readie to fight with their enimies hand to hand least they should be sette vpon and ouerrunne at vnwares Thus if we doe we néed doubt no daunger For when the Apostle addeth these words That ye maie be able to stand against the assaults of the diuell he meaneth that we shall ouercome and get the victorie if we holding fast the armour which God reacheth out and giueth vs shall fight stoutlie vnder Christs banner hauing full confidence in him The rightest waie to ouercome this inuisible enimie is if thou begin with thine inward and houshold enimie to tame him bring him vnder This enimie is the flesh against whom the spirit maketh batell For the flesh tempteth vs with nothing but that fleshlie thing which beareth rule in vs thither she bendeth her full force whither she séeth men inclined of their owne accord And so y e flesh turneth our owne weaknesse to the weapons of her wickednesse vseth the disease of our owne flesh against our selues that is to saie setteth vpon vs with our owne affections lusts and desires as it were with warlike engines But if anie one demand why God giueth the Diuell leaue to haunt and laie such hard hold at mankind in this manner Athanasius answereth in these words That they saith he which loue God maie bee made manifest and they that are giuen to vaine pleasures maie be turned off and put awaie For if there were no enimies to make warre how should the valiant souldiers of a king be tried To them therefore that loue God the Diuell is made the cause of victorie of their crowne or garland of their reward and triumph Thus farre Athanasius But I aunswere in a word that it is Gods decrée and appointment to haue all his children made like vnto his sonne in the crosse and persecution whom his purpose was long agoe to glorifie with his sonne Verse 12. 12 For vve vvrestle not against flesh and bloud but against principalities and against povvers against the worldlie gouernors the princes of the darknesse of this vvorld against spirituall vvickednesses vvhich are in the high places Because our wrestling is not against flesh and bloud but against principalities or rules against powers against the worldlie gouernours of the darknesse of this world against spirituall wickednesses in heauenlie places THis is a reason of the exhortation drawne from the greatnesse of the daunger For after he hath set foorth the fearefull power of a fearefull enimie he stirreth vp the Ephesians to the greater watchfulnesse least they should suffer themselues to be ouerrunne of so craftie and mightie an enimie For the Apostle declareth and laieth open before our eies the forces of our enimies to

same 181. Dronkennes and what a filthie sinne it is 181. Dronkennes to bee detested as the pestilence 182. E. Elect. Elect and by what meanes they are discerned from the reprobate 160. Elect and who be so called 15. Elect are the members of Christ 56. Elect and when wee are said to be such 16. Election Election of God eternall 16. Election and the third vse thereof 70. 71. Election conditionall 16. Election hath two ends and what they be 70. Election and the double vse of the same 70. Election and the matter of the same 14. Election without Christ none 14. Election the end of the same 14. 15. Election free without vs ratified c. 15. Enimies Enimies and that our spirituall enimies are dangerous 226. 227. Enimies and from what place they shall assault vs. 227. Enimies of the Church are mightie and malicious 228. Epistle Epistle to the Ephesians whie it was written 23. Epistle to the Ephesians of two parts 4. 5. 6. 7. Epistle to the Ephesians what it conteineth 4. Euangelists Euangelists companie-keepers with the Apostles 137. Euangelists of a lower degree than the Prophets 137. Euangelists and what their name signifieth 138. Example Example of Paules conuersion calling what it teacheth vs. 106. Example if it bee euill how daungerous 81. Examples Examples of vice wonderfull forceable 167. Examples of Saints c. and what was their delight 81. Examples and what lessons are to be learned by them 77. F. Faith Faith conceiued by the gospell preached 30. Faith the shield of a Christian souldier against Sathan 230. 231. Faith knitteth vs vnto Christ 27. Faith the instrument whereby grace is receiued 12. Faith by what meanes we are called therevnto 19. Faith the instrument whereby we obtaine the glorious inheritance 37. Faith required towards our ingraffing into Christ 56. Faith and what it hath to strengthen it selfe 49. Faith and the ordinarie instrument to obtaine it 66. Faith oftentimes taken for hope 28. Faith and that there is but one faith as but one promise c. 130. Faith what it comprehendeth 33. Faith the meane whereby we receiue the benefits of Christ 112. Faith defined according to the Papists opinion commonly called faith historicall 112. 113. Faith iustifieng and what is the note or marke of the same 113. Faith and three degrees of the same to be marked 132. Faith historicall what it is and that such faith is erronious 118. Faith the meanes whereby Christ dwelleth in vs. 118. Faith and the force thereof in respect of our neighbour 118. Faith the working thereof 9. 10. Faith the leaning staffe to rest by vppon Christ 96. Faith the instrument whereby we receiue saluation 84. Faith the remedie against sinne 81. Faith and of the effects of the same 81. 82. Faith and in what case such bee as lacke it 216. 217. Faith and of the operation or working of the same 144. Faith made effectuall by loue 149. Faith and in what case they bee that haue it not 144. Faith springeth from the knowledge of Christ 142. Faith cleanseth the conscience from all dead workes 72. Faith sincere and what are the warrants of the same 72. Faith hypocriticall and wherein it consisteth 72. Faithfull Faithfull the members of Christes bodie 52. Faithfull comforted and strengthened against death c. 52. Faithfull are Saints 9. Faithfull and a necessarie lesson for their learning 47. Faithfull the members of Christ 41. Faithfull tempted of Sathan diuers and sundrie waies 41. Faithfull called light for two causes 172. Faithfull during this life haue some vncleannesse 190. Fall Fall of man not imputable to god 15. Fall of man the cause of Gods foreknowledge 16. Fathers Fathers and of what things they ought to take heed 211. Feare Feare of God and what is proper therevnto 170. Feare of the wife to the husband and wherein it consisteth 197. Feare of Christ and what it is 183. Feare of Christ and what are the benefites thereof 183. 184. Flesh Flesh what the same signifieth 77. Flesh an enimie to the spirit and how we are tempted thereby 223. 224. Flesh hath sundrie significations in scripture 78. Flesh taken for fleshie substance of liuing creatures 78. Flesh signifieth the whole man 79. Flesh taken for soft and tender 79. Flesh contrarie to the spirit 79. Following Following of God and what sinnes withstand the same 166. Following of God and wherein it consisteth 164. Following which God requireth what it is 164. 165. Forgiuenesse Forgiuenesse of sinnes not denied the repentant 168. 169. Fornication Fornication a sinne which fighteth with true holinesse 166. Fornication a wandering fleshlie lust 166. Fortune-tellers Fortune-tellers and their profession defaced 206. 207. 208. 209. 210. Free-vvill Free-will confuted by Paules doctrine 151. 152. Fulnesse Fulnesse of God what it is 119. 120 G. Gift Gift of God and what the same is in vs. 222. Gift of god must not be quenched 222 Gifts Gifts giuen to the Church and to what end 133. Gifts and that Christ is the Author of them 132. Gifts of the Church and to what end they were giuen 141. Gifts wherewith Christ beautifieth his Church rehearsed 136. Gifts belonging to the Church why vnequallie distributed 131. Gifts and how Christ doth destowe them 132. Gifts that no man shuld brag in the multitude or excellencie of gifts 132. Gifts and how we must be content with them and vse them 132. Glorie Glorie of God the end of our saluation c. 32. Glorie of God the end of our sanctification 32. Glorie and in what place the same is to be giuen vnto God 121. Glorie of God the end of our redemption 120. Glorie and by what meane it ought to be giuen vnto God 121. Glorie of god and how long the same must last 122. Glorie and not shame to suffer for the doctrine of the Gospell 125. God God called the father of glorie and whie 35. God and what sundry titles are ascribed vnto him 35. 36. Godlie Godlie are set in a verie hot skirmish 222. Godlie and what armour they must weare 220. 221. 222. 223. 224. 225. 226. 227. 228. 229. 230. Godlinesse Godlinesse by what things it might be iudged 114. Godlinesse and what things are of force to turne vs from it 180. Goodnesse Goodnesse of God and whie wee are bound to extell the same 14. Goodnesse of God in raising profit by the Gospell 33. Goodnesse of God towards the hearers of the Gospell preached 33. Good-pleasure Good-pleasure of God and what it is 24. 25. Good-pleasure of God the cause of the reuelation of the mysterie of the Gospell 25. Good-pleasure of God and when it was reuealed 25. 26. God-pleasure of God and the end whie it was reuealed 26. Gospell Gospell and of them that refuse to heare it preached 68. Gospell preached and how effectuall it is 66. Gospell and the effect of the same in the hearers 23. Gospell offereth saluation 30. Gospell guideth vs to the knowledge of Christ

thing wherein we haue set foorth the will of God towards all men commendeth likewise vnto vs the true fatherlie will of God towards all For it cannot be that the will of God should wrestle with his commandement Wherefore when he biddeth the whole world heare his sonne his will doubtlesse is that all should heare him his will is by hearing they should haue faith For the preaching of the Gospell requireth saith Gods will also is that such as beléeue should be saued Besides this the sonne who is the wisedome of his Father sendeth out his Disciples throughout the whole world with this commandement Ite in mundum c. Goe ye into all the world preach the Gospell vnto euery creature He that shall beleeue and be baptised shall be saued but he that will not beleeue shall be damned This commandement forsomuch as it reacheth vnto all plainlie proueth that Gods will is to haue all men saued but yet vpon the condition of faith as the promise ioined to the commandement declareth The Lord straineth his voice crieng Venite c. Come vnto me all ye that are wearie and laden and I will ease you Héere doe both namelie the commandement and the promise testifie that the will of God is fatherlie that all should come to Christ calling them and that all should obtaine in him their saluation XXXV This therefore is boldlie and vndoubtedlie to be built vpon that the eternall and vniuersall commandement of God is an vndeceiuable witnesse of his will towardes all men Séeing therefore he commandeth all to heare his sonne and to beléeue in him his will surelie is thereafter that all should heare that all should beléeue that all should be iustified that all should be sanctified and that all should be saued Be it farre from a Christian heart to thinke that God forgiueth all men outwardlie and in words and hath an other will and secret meaning of his owne inwardlie XXXVI But one or other will saie peraduenture Faith is the gift of God and the worke of the holie Ghost Ergo no man can beléeue but he which receiueth faith from aboue Againe No man commeth to the sonne vnlesse the Father drawe him This I graunt is verie true But when Saint Paule saith Faith commeth by hearing and hearing by the word of God he meaneth that the preaching of the Gospell is the ordinarie instrument to obteine faith wherein God according to his promises will be faithfull and effectuall will drawe and knit vs vnto his sonne by the word and the spirit But manie when God draweth them set shoulder against him whom they maie as well I wisse obeie This is plainlie proued by the complaint of Christ lamenting and wéeping ouer the Iewes for their frowardnesse Quoties volui c. How often would I haue gathered thee together as the henne gathereth her chickens and thou wouldest not The like stubbornesse and wilfull obstinacie Saint Stephen casteth in the téeth of the Iewes in his time saieng Duri ce●uice c. Ye stiffenecked and of vncircumcised hearts and eares ye haue alwaies resisted the holie Ghost And the Lord by his Prophet Esaie saith Tota die c. I haue stretched out my hands all the daie long to a stubborne people that haue resisted me By this selfe same testimonie of authoritie Saint Paule sheweth the rebellion of the Iewes which he proueth to be the cause of their casting off And although our minde whiles it is enlightened prepared altered chaunged disposed and ordered is the patient or sufferer yet notwithstanding in respect of consent and agréement our will being taught by the word and strengthened by the holie spirit is the agent also or dooer XXXVII Héerevnto serueth the example which Saint Augustine setteth downe of Nabuchodonosor and Pharao in these words Quantum ad c. In respect of their nature they were both men in respect of their dignitie both Kings in respect of their cause both keepers of Gods people in captiuitie in respect of their punishment both gentlie admonished and warned by chastisements What then made their endings diuerse Forsooth this because the one feeling Gods hand mourned in the remembrance of his owne sinne and iniquitie the other wrestled with free will against the most mercifull good pleasure of God XXXVIII But héere speciall héede must be taken least anie through wantonnesse and long custome of sinning abusing the gentlenesse and long suffering of God calling them to repentaunce purchase vnto themselues Gods heauie iudgement that in his wrath he forsake them and giue them ouer into a reprobate minde When this is come to passe men waxe deafe and hard of hearing the word of God drawing to themselues such a vse and necessitie of sinning by their owne will that they can doe nothing else but sinne For it fareth with them as with him that pitcheth himselfe headlong from the toppe of a stéepe hill which deede being once done there is no calling of it backe againe because it is past recouerie XXXIX We must therefore in time obeie the voice of God calling vs we must repent and walke warilie as the Prophet giueth vs counsell before our God For he that refuseth to heare God calling vs by his ministers runneth with full raine into the punishment of wilfull obstinacie wherevpon followeth that he being more and more fast bound with the chaines of sinne till at length he become senselesse and sorowlesse and so turne topsie torue all the meanes of saluation Heere therefore that common verse hath fit place If thou to daie vnmeete be thought To morrowe doubtlesse much more nought XL. The sealing of grace commendeth vnto vs most manifestlie the fatherlie will of God for this followeth in the fourth place among those markes tokens which set before our eies how fatherlie the will of God is towards all men For whiles he biddeth all nations to be baptised hée will also no doubt that his grace and most mercifull will be sealed vnto all nations For he would neuer call all nations to Baptisme but that his will is to giue saluation to all nations which he sealeth with Baptisme For this is an vnmouable sequele God offereth saluation vnto all Ergo his will is that all be saued XLI Now in that Baptisme is but onelie literall in manie this commeth not to passe by the counsell will of God who giueth his grace truelie and sealeth the same in déede by Baptisme but through the default of men who shrinke shamefullie from the couenaunt which they made with God in Baptisme XLII For as God promiseth and sealeth his promise with Baptisme so it is méete that man on the other side haue faith in this behalfe For in euerie couenant either partie must and shall kéepe the conditions and appointments of the couenant And for that cause S. Peter defineth it A good conscience making request to God For God in giuing Baptisme promiseth grace now a conscience in faith

agréeable resteth vpon the couenant béeing well assured of Iesus Christs resurrection XLIII Séeing therefore these proofes doe most plainlie laie before vs the fatherlie will of God which is the cause groundworke of our Predestination election requisite it is that we haue a stedfast beliefe of our saluation and that we betake our selues to the fatherlie will of God as to a most strong well fensed tower expressed shewed vnto vs In the sending of his sonne In the promise I● the commaundement and in the sealing of grace not passing a point for the opinions decrées of the Stoikes touching Fortune or destinie though they haue iollie wise fellowes for their maintainers XLIIII Furthermore Saint Paule maketh two endes of our predestination election writing to the Ephesians wherof the first is That we should bee holie and without blame before him that is to saie that wée should giue our selues to holinesse harmelesnesse should alwaies haue before vs a good minde purpose and honest endeuour the last That the glorie of his grace might bee praised of vs for euer XLV It remaineth now that wée speake somewhat of the vse of the most swéete doctrine of Predestination and Election which is of two sortes as maie be gathered out of Saint Paules Epistles to the Romanes Ephesians The Apostle therefore writeth to the Romanes concerning Predestination that hee might conclude out of the cause the manner meane and the condition also of Predestination that the prerogatiue of the flesh mans merits are no kinde of cause of saluation The Apostle therfore ouerthroweth the prerogatiue of the flesh all merits of men that the mercie of God in Christ Iesus might take place and that a waie of saluation maie bée made vnto all such as refuse not to beléeue in Christ In his Epistle to the Ephesians he hath the same matter in hand to the end he might shew that the Gospell of Christ is no new vpstart doctrine set abroch of the Apostles but that the same was laid vp and kept in the bosome of God himselfe before the world was made and in due time opened and deliuered to the world XLVI Besides this double vse whereof the first serueth to confirme righteousnesse fréelie giuen and grace stretched out offered vnto all the last to commend the ancientnesse of the Gospell there is yet an other vse which Saint Paule toucheth in his Epistle to the Romans That the godlie maie be bolde that no crosse no affliction no miserie to bee short nothing whatsoeuer is able to hinder or let the saluation of the beleeuers which is builded vpon the eternall ordinance of God XLVII From hence springeth an excéeding greate comfort in the agonie of death and an vnspeakable reioising insomuch that the partie which lieth gasping and drawing to his long home maie saie as it were in triumph In Domino c. My soule trusteth in the Lord I will not be afraide My Christ is the vanquisher of death in him will I triumph XLVIIII Héerevnto serueth that saieng of the Prophet Dauid V●riliter agite c. I laie the men bee constant and let the hearts of all you which hope in the Lord bee strengthened For the Lord keepeth all them that loue him XLIX To staie héere this vse which confirmeth vs in anie kinde of crosse and comforteth vs in the agonie of death then indéede entereth his roome when we feele that wée are in Christ and that Christ is in vs. L. Wherefore according to Saint Paules aduise we must take a triall of our selues Vos ipsos tentate c. Prooue your selues saith he whether ye are in the faith examine your selues Knowe you not your owne selues how that Iesus Christ is in you LI. These words of the Apostle teach vs a most certaine and assured manner of trieng our selues which is to proue and examine whether we are in the faith whether Christ dwelleth in vs. Which prouing doubtlesse cannot from elsewhere proceede than from the effects and working of Christs spirit For they that are lead by Christs spirit are his and they that are lead by Christs spirit thinke loue followe and excercise in life the things that are of Christ esteeming nothing more precious than so to order and frame their liues as that God should like well and allow of them Héerevpon ariseth that sharpe combat of the spirit against the flesh neuer ceassing in the godlie LII To this also belongeth the saieng of Saint Paule Milita c. Fight a good fight keepe the faith and a good conscience For these are most assured testimonies that Christ dwelleth in vs. For Where faith is there the conscience is cleansed from all dead works Wherefore both a good conscience and a godlie purpose are vndoubted warrants of a sincere faith Contrariwise where the conscience is béesmeared with sinne and an euill purpose of dooing amisse there is no faith at all but a kinde of Hypocriticall bragging of faith peraduenture which to bee most vaine and foolish the workes themselues springing from the same doe sufficientlie declare and Saint Iames also saith no lesse ¶ THE SECOND CHAPTER THE SVMME OF THE SEcond Chapter IT pleased God to quicken and make aliue in Christ by grace through faith not the Iewes onelie a people dead to sinne and the children of wrath but also the Gentiles which in times past were not of Gods housholde taking away all difference betwixt the Iewes and the Gentiles and making peace betwixt them both which he hath done to this end that he might shew vnto all ages and posterities his plentifull and euerlasting grace towards the faithfull who are builded vpon the foundation of the Apostles and Prophets Christ béeing the corner stone Or thus more brieflie God vouchsafeth to take the Iewes and the Gentiles great sinners to grace and fauour for his sonnes sake Christ Iesus ¶ THE ORDER OF THE SEcond Chapter THe beginning of this Chapter doth fitlie agrée with the end of the Chapter going before For the Apostle héere applieth a generall doctrine to the Iewes and the Gentiles that is to saie turneth ouer the generalitie to the specialties For in this Chapter hée repeateth in particular that which in the former Chapter hée sette downe in generall howbeit in an other forme and manner of speach for the more approuing of the matter and giuing of it greater force Now he vseth a comparison of the state of man which is of two sortes namelie of the former to wit before grace and of the latter that is vnder grace Before grace men were dead in their trāsgressions and sins vnder grace they were quickened made aliue by Christ through faith This comparison first of all as in the proposition he applieth vnto them both afterwards he turneth it both to the Iewes and also to the Ephesians adding therevnto a certaine short Aphorisme wherein he laieth wide open the summe of saluation Then he applieth the same comparison

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