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Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
spirit_n	pray_v	prayer_n	supplication_n	6,912	5	11.1562	5	false

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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

contrarie and vnnaturall meaning but also by making lawes that it should not be set forth in a common and knowne tongue for the behoofe of Gods Church that euerie one might read and vnderstand it Verse 18. 18 And praie alvvaies vvith all manner praier and supplication in the spirit and vvatch therevnto vvith all perseuerance and supplication for all Saints and for me Praieng alwaies in spirit with all manner of praier and supplication and watching to this end with all continuance or instance and supplication for all Saints and for me THe Apostle hauing furnished the Christian souldier with double armour bringeth him vnto his Captaine to march stoutlie and manfullie vnder his banner and if the skirmish bée too daungerous to flie for succour vnto his Captaine least he be ouertroden of his mightie and strong enimie For by praier we come to Christ our Captaine prouided alwaies that this praier be not a babbling with the lips but a lifting vp of the heart in faith vnto God ioined with a deuout sound of the mouth all béeing done with a sure tr●●● and confidence in Christ our mediatour Now what it is to praie in spirit Saint Ambrose sheweth by a verie trimme antithesis or opposition in these words Hoc est ergo c. This is therefore to praie alwaies in spirit euen to make our praiers vnto God with a cleane conscience and an vpright faith For hee praieth in the flesh which praieth with a defiled mind Thus farre hée As for that which is added to wit For all Saints for me it serueth to this end that the endeuour of succouring and assisting one an other in this spirituall warfare might bée commended vnto vs. For we ought to vse these two weapons namelie The sword of the spirit and Praier not onelie in defence of our selues but also for the helping and aiding of others speciallie when we sée them in danger And although we must praie for all men yet notwithstanding we must haue principall care and regard to the Saints that is to saie to them that are ioined with vs by faith and loue béeing in déede members of one and the same mysticall bodie as well as we Touching the words of the Apostle last set downe And for me they put the godlie in minde of their duetie which is to praie continuallie for the ministers of Gods word and for the preseruation and maintenance of their ministerie Verses 19. 20. 19 That vtterance maie bee giuen vnto me that I maie open my mouth boldlie to publish the secret of the Gospell 20 Whereof I am the Ambassadour in bonds that therein I maie speake boldlie as I ought to speake That speech maie be giuen me in the opening of my mouth with boldnesse that I maie vtter or declare the mysterie of the Gospell whereof I beare ambassage in chaines that I maie behaue my selfe boldlie therein a sit becommeth me to speake THe causes whie Saint Paule desireth the Ephesians to praie for him are set downe they are thrée in number The first That he might open his mouth boldlie that is to saie that a constant mind might be giuen vnto him whereby to confesse and professe the doctrine of the Gospell without feare before the whole world For he calleth the opening of the mouth a frée confession of doctrine simple plaine cléere without dissembling counterfeiting and cauilling without feare and doubting to displease which often times doth so shut vp and make fast the mouthes of a great manie as they remember not that it is the ambassage of Christ Iesus which they haue in charge Héere all the godlie and speciallie the ministers of Gods word are admonished what boldnesse of confession ought to be in them to wit that no feare no heauinesse no threatenings no torments make them giue ouer but that they maie teach and preach the Gospell with a courage The second cause is That I should publish the secret of the Gospell For this is peculiar to Paule and the ministers of the word that by preaching euen with their owne voice they should publish the secret of the Gospell This place therefore is at defiance with the Anabaptists who coutemning the worde vttered by voice looke for reuelatious visions inspirations and I wot not what But what is that which is added Ephe. 4. 17. 18. 2. Cor. 7. 10. Psa 119. 9. Psa 119. 24. Psa 119. 127. Psa 119. 162. Psa 119. 72. M. Philip Melancthon commended Phi. 2. 29. Acts. 18. 3 20. 34 2. Cor. 11. 22. 23. 24 c. 1. Thes 2. 9. 10. Tit. 1. 5. Psal 127. 1. Mat. 25. 14 c. Mat. 6. 1. 2 2. Cor. 11. 23. 24. 25. 26. 27. 28. Rom. 1. 16 Rom. 11. 6 Num. 6. 23 Col. 1. 13. Heb. 3. 6. 1. Tim. 2. 15. 2. Cor. 5. 3. Ioh. 3. 18. Luke 13. 5 Ioh. 15. 7. 1. Tim. 1. 15. 1. Tim. 2. 3 4. 5. 6. Matth. 9. 13. 2. Pet. 3. 9 Rom. 10. 11. 12. Tit. 2. 11. 12. 13. Ioh. 1. 12. 1. Cor. 1. 31 Luke 1. 14 Math. 3. 4 17. 17. 5 Philip. 1. 9. Gal. 1. 8. Rom. 16 25. 26. 1. Tim. 2. 4. Gen. 49. 1● Dan. 9. 24 Gal. 4. 4. 5 Psal 5 4. Marke 16. 15. 1. Tim. 2. 5 Math. 7. 7 16. Mark 11. 24. Luke 11. 9. Iohn 14. 13 15. 7. 16. 24. Iohn 20. 17. Phi. 2. 7. 8. 2. Cor. 1. 3. 2. Cor. 1. 3. Psal 88. 1. 2. Cor. 13. 11. Psal 17. 1 Psal 43. 2 Psal 118. 14. Gal. 5. 5. Ioh. 19. 33 Iohn 20. 1. 2. c. Mat. 20. 28. Mark 10. 45. Luke 22. 27. Acts. 20. 28. Gen. 3. 15. 1. Ioh. 3. 8 1. Cor. 15. 17. Dan. 9. 24 Rom. 4. 25 Dan. 9. 24 Ioh. 16. 7 Rom. 8. 15 Gal. 4. 6. 1. Pet. 3. 16 21 Rom. 6. 4. 1. Cor. 15. 20. 21. 22 2. Tim. 2. 8. 1. Pet. 1. 3 Ioh. 10. 17. Rom. 6. 4. 6 c. Acts. 1. 9. Matth. 28. 20. Psa 68. 18 Heb. 1. 14. Rom. 14. 11. Phil. 2. 10. Col. 1. 7. 4. 7. 9. Phil. 2. 25. 3. Ioh. 1. 2. 1. Cor. 12. 12. 13. Gal. 3. 16. Gal. 3. 28. Ephes 3. 6. Gal. 2. 20. Actes 9. 4. Phil. 3. 21. Ephe. 1. 4. Ephe. 1. 5. Ephe. 1. 6. 7. Ephe. 1. 9. 10. Ephe. 1. 11. 12. Ephe. 1. 13 14. Rom. 9. 30 31. 32. Rom. 10. 2 c. Coloss 1. 23. Heb. 3. 6. 1. Tim. 2. 15. 1. Cor. 9. 16. 1. Cor. 9. 27. Iere. 18. 8. 10. What Predestination is Ephe. 1. 5. Ephe. 1. 11 Iohn 3. 16 1. Ioh. 4. 9 Rom. 5. 8. Mat. 17. 5 Iohn 1. 29 36. Math. 18. 11. 1. Cor. 15. 22. 1. Ioh. 3. 8. 1. Tim. 1. 15. Math. 20. 16 22. 14. Iohn 6. 40 Mat. 18. 14. 1. Tim. 2. 4 2. Pet. 3. 9. Ezek. 18. 23. 32. Esai 28. 16 Ioel. 2. 32. Actes 2. 21 Rom. 10. 11. 12. Rom. 9. 33 Rom. 9. 16 Mark 9. 23 Rom. 4. 12 Gal. 3. 7. Psa 31. 23 Tvvo

there are manie examples in the Psalmes of Dauid as when it is said Dominus fortitudo c. The Lord is my strength and the horne of my health Againe Dominus c. The Lod is my rocke Againe Deus c. God is my refuge my strength Againe Deus c. The Lord is a God of vengeaunce the Lord is a God of iudgement It shall be good and profitable for vs to followe and kéepe this order in our praiers For it is much materiall and auailable to stirre vp and quicken our mindes as we are a praieng The third circumstance is that Saint Paule wisheth healthfull things to the faithfull Ephesians in Christ to wit The spirit of wisedome and reuelation and the enlightning of the eyes of their minde that they might knowe Christ This circumstaunce admonisheth the ministers of the word of their dutie namelie that they ought not onlie to teach their hearers healthfull things but also to wish them healthfull things Verse 18. 19. 20. 18 That ye may knovve vvhat is the hope of his calling and vvhat is the riches of his glorious inheritaunce in the Saints 19 And what is the exceeding greatnes of his povver tovvards vs vvhich beleeue according to the vvorking of his mightie povver 20 Which he vvrought in Christ That ye may know what is the hope of his calling what be the riches of the loue of his inheritaunce in the Saints and what is the superexcellent great nesse of his power to vs ward which beleeue according to the working of the power of the might which he hath wrought in Christ THe Apostle declareth to what ende The spirit of wisedome and reuelation which he wisheth to the Ephesians perteineth vnto wit knowledge that they might vnderstand how great that treasure of heauenlie grace is which they obtaine in Christ And he vseth in this place a figure of Rhetorike called Expolitio both to amplifie inlarge the thing also that this treasure may the better be valued as much as may be according to the price and worthinesse of the same In the first place he wisheth that the Ephesians may know What is the hope of their vocation or calling that is to saie that they might vnderstand how notable precious and excellent those heauenlie graces are which Christ setteth foorth in his Gospell and to the which such as beléeue are called In the word Hope is contained a figure called Metonymia For Hope in this place is taken for the thing whereto it is applied that is to saie for the thing hoped So the Apostle to the Galathians calleth hoped righteousnes The hope of righteousnesse whereby we are made like vnto God in all eternitie or euerlastingnesse after we haue departed this life in true faith and Christian calling The hope therefore of our calling is that happinesse wherevnto the Gospell calleth vs. This hope the Apostle expoundeth saieng And what is the riches of his glorious inheritaunce that is to saie That ye may know how great and inestimable that glorious inheritaunce of the children of God is namely of them which beléeue the Gospell Héerevnto is added an amplification or enlargement drawn from the cause And what is the exceeding greatnesse of his power towards vs which beleeue as if hée should haue said We obtaine not that treasure of heauenlie graces by our owne strength abilitie or by our owne merits and deserts but by the power of God Neither must we idley passe ouer that where he saith Towards vs which beleeue For he meaneth that faith is the instrument whereby wée receiue and possesse this treasure the holy spirit béeing an assured earnest of the same as we haue declared before And where he addeth According to the working of his mightie power that is done for vehemencie and force sake that we might be quickned earnestly to cōsider what the cause should bée from whence so great a treasure of saluation doth come and that we might not either by slouthfulnesse or mistrustfulnesse ware faintharted and wearie to goe forward in the course or race which we haue begun The words Robur Potentia Efficacia in English Power Might and Working serue to none other ende but to teach vs that the power of God cannot bée ouercome whereby as he is able to do what he will so he will giue to them that beléeue the treasure promised in Christ in due time of which thing he setteth downe a certaine token saieng Which he wrought in Christ that is to saie which power God declared in Christ as if he said God shewed no small signe of his power in Christ your head whose members séeing you are he will glorifie you which beléeue with the like power The words Robur Potentia Efficacia are thus distinguished and discerned the one from the other 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Robur is of nature and is properly actiuitie or might 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Potentia that is power or abilitie hath respect vnto the things whereto they are applied 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Efficacia that is efficacie or working is the effect of both Some make the difference thus that Robur is as it were the root Potentia the trée and Efficacia the fruit Out of this place of the Apostle let vs learne to sette the power of God both against the mistrustfulnesse of our flesh and also against the arguments of foolish reason wherewith the diuell bewitching mens mindes would withdraw vs from the hope of our calling which we haue in Christ Iesus Verses 20. 21. 22. 23. 20 When he raised him from the dead set him at his right hand in the heauenlie places 21 Farre aboue all principalitie and povver and might and domination and euerie name that is named not in this world onelie but also in that vvhich is to come 22 And hath made all things subiect vnder his feet hath appointed him ouer all things to be the head of the Church 23 Which is his bodie euen the fulnesse of him that filleth all in all things VVhiles he raised him from the dead and made him sit at his right hand in heauenlie things aboue all principalitie or rule power might and dominion or Lordship and aboue all names that are named not onelie in this world but also in the world to come and hath put all things vnder his feete set him aboue all things euen the head of the Church which is his bodie and the fulnesse of him that filleth all in all WHat maner of working the excéeding power of God hath which y e Apostle saith God hath wrought in Christ he declareth by a verie trim diuision wherein the glorie of Christ triumphing is set before our eyes and the principall points of our faith in Christ are recited the exposition whereof more at large is to be fetcht out of other places of holie Scripture Now to the intent we may effectuallie applie euerie thing to the stirring vp and confirming of our

the Lord Iesus your loue towards all the Saints cease not to giue thankes for you making mention of you in my praiers THe Apostle hauing reckoned vp the benefites of God bestowed vpon mankinde doth shew what the thinking vpon these benefites wrought in himselfe namelie a mouing and stirring of him vp to giue God thankes who is the Authour and fountaine of so great good It is méete that this deede of the Apostle should be vnto vs a rule well worthie the marking throughout the whole course of our life that the remembraunce and calling to accompt of Gods good gifts and benefits might stirre vs vp to thankesgiuing For he which thinketh vpon Gods benefites or heareth them rehearsed or named and bursteth not foorth with an affection of heart into thankesgiuing besides that he is vnthankfull to God and therfore vnrighteous so he deserueth by his vnthankfulnesse to be spoiled of all Gods graces For as in the possession of things not onelie the right of possessing but also the lawfull vsing of them is required so it is méete that a Christian vse those graces which he possesseth by the merite of Christ and therefore by good right to the glorie of God the giuer with thankesgiuing Lastlie this place teacheth that this is a most right order namelie that thankesgiuing for benefits receiued goe before and that praier followe by and by at the foote thereof wherein we must craue of God the kéeping of his benefits receiued and other healthfull gifts good and necessarie Furthermore this place teacheth vs that the profiting of men in godlinesse is the méere benefit of God For whiles Paule giueth God thankes that the Ephesians profit in hope and charitie or trust and loue he acknowledgeth that God is the Author of this good For he of his frée goodnes raiseth vp good gouernours of Common wealths and sendeth sincere ministers of the Gospell besides that he is forceable in working by his spirit in the hearts of the hearers of his word both whiles they are present at the preaching thereof and also otherwise exercised in the same bringing this to passe in them namelie that they should both beléeue and loue him Moreouer this place teacheth what be the principall duties of Christians which he draweth vnto two heads to wit to y e faith of Iesus Christ and to loue towards the Saints These notwithstanding ought so to be vnderstood that together with them all things which are naturallie ioined with them namelie their necessarie effects or fruits be also vnderstood Faith therefore when it hath hope ioined with it inuocation or calling vpon God the feare of God loue patience and such like they are not giuen vnto vs without their fruites Semblablie loue comprehendeth the duties of loue towards all men Verse 17. 18. 17 That the God of our Lord Iesus Christ the Father of glorie might giue vnto you the spirit of vvisedome reuelation through the knovvledge of him 18 That the eyes of your vnderstanding may be lightened That the God of our Lord Iesus Christ the Father of glorie might giue vnto you the spirit of wisedome and reuelation in the knowledge of himselfe lighten the eies of your minde THe Apostle declareth what he wisheth to the Ephesians in his praiers to wit The spirit of wisdome and reuelation through the knowledge of Iesus Christ that is to say a true knowledge of the mysterie of the Gospell which the spirit reuealeth when the Gospell is effectuall in the hearts of the hearers thereof and the meditaters therevpon For séeing the Gospell guideth vs to the knowledge of Christ who is the wisedome of his Father giuen vnto vs of God we are also possessed with the spirit of wisedome whereby the eies of our minde are enlightened to vnderstand the mysterie of the Gospell Now let vs sée the circumstaunces of the Apostles praier The first is that he praieth vnto God who as he alone is the Authour of all good things so he alone is to be called vpon The second is by and through whom he praieth this he sheweth when he saith The God of our Lord Iesus Christ as if he should say I leane not to mine owne merites but boldlie staieng my self vpon the intercession of Christ I call vpon God For he alone is the Mediatour betwene God men therfore he himselfe said Quicquid c. Whatsoeuer ye shall aske the Father in my name he shall giue it you Athanasius putteth these words Of our Lord Iesus Christ in a Parenthesis that glorie should goe with the word God and not with the word Father But this is pinched in too much or too strait laced let vs rather place the words in this order The God of our Lord Iesus Christ and Father of glorie For the Apostle séemeth to haue an eie to the words of the Lord after he was raised vp from the dead and speaking in this manner I ascend to my Father and to your Father to my God and to your God Therefore was Christ borne a man not onelie that he might haue a common Father with vs but also a God from whom the greatest comfort of the faithfull floweth For thus doth faith conclude The Father and God of our Lord Iesus Christ is likewise our Father God Therfore we are partakers of all heauenlie benefits with Christ our copartner Therfore his will pleasure is to doe vs good and he both knoweth and also can giue vs those things that are healthfull to serue for our saluation But how hangeth this together What Is not the sonne equall to the Father As doubtlesse he is consubstantiall so is he coequall with the Father But the sonne abased himselfe putting on the state and condition of a seruant And albeit it agréeth properlie with the nature of man that Christ should be subiect vnto God the Father yet neuerthelesse that is referred to the verie person in respect of the vnitie of the person bicause Christ is both God man Furthermore God is called The Father of glorie first bicause all things are full of his glorie secondlie bicause all glorie belongeth to him alone Lastlie bicause he is the Author fountaine of all glorie Now the cause why Saint Paule in this place giueth God this title is this He praieth vnto God that it would please him to giue the Ephesians the spirit of wisedome c. Which gift doubtlesse both tendeth to the glorie of God and also bringeth to passe that the Ephesians are made partakers of heauenlie glorie For it is a common thing and much vsed in the scriptures to giue certeine titles vnto God in consideration of the matter which is handeled Wherevpon it followeth that one while he is called Pater misericordiarum The Father of mercies another while Deus omnis consolationis The God of all comfort Deus salutis The God of saluation Deus pacis dilectionis The God of peace loue Of this kinde

he hath promised This Power of God should first of all establish our hope touching Gods promises then it should be sette against the Diuell death and hell yea against the subtile reasons of the flesh whereby the faith of weaklings is oftentimes shaken Besides these it should stirre vs vp to the feare of God for God by his Power can punish the stubburne and make them stoope Lastlie it maie bée laide in their waie which erroniouslie and blasphemouslie robbe God of his glorie and giue the same to Saintes and Idols The second is a mention making of Gods liberalitie who bestoweth vpon vs farre greater benefites than either we can craue or conceiue This ought not onelie to pricke vs vnto thanksgiuing but to kindle in vs a greater and a feruenter faith The third from whence the desire and delight in vs to praie doth procéed and come namelie from hence because the Power of God is forceable in vs which Power doubtlesse is not of flesh or bloud but of the spirit of God and of faith The fourth is a pointing out as it were of the place where true glorie maie be giuen to God which is the Church of the Saintes or congregation of the faithfull For the Church is a certaine Theatre in the world whereon God will haue his glorie shewed and séene according to that saieng of Dauid Laus eius in Ecclesia Sanctorum His praise bee in the congregation of Saints The fift is a declaring of the meane or waie whereby glorie ought to be giuen unto God By Christ Iesus saith the Apostle For none can giue praise and glorie to God vnlesse they be in Christ by faith Therefore saith Saint Ambrose Per Christum c. Through Christ we must giue God thanks because God giueth vs all things through Christ The sixt is the continuance and long lasting of the praise and glorie which is to be giuen to God Through out all generations saith the Apostle for euer Amen This euerlasting praise and glorie of God putteth vs in minde of two things The first is that we which are the members of Christ should perpetuallie and for euer praise and glorifie God in Christ after the example of Dauid who saith thus Septies in die c. Seuen times a daie I haue song praises vnto thee bicause of the iudgements of thy righteousnesse The second is that we should knowe that the Church of God shall perpetuallie and for euer remaine and neuer haue end For if glorie and praise must be giuen to God For euer that cannot be done else-where saue in the Church it followeth that the Church shall neuer be put downe or come to an end Then séeing it is so it shall be preserued and maintained héere in this world till the daie of iudgement and also after the resurrection of all flesh it shall continue in all eternitie and euerlastingnesse praising and glorifieng God for euer ¶ THE FOVRTH CHAPTER ¶ THE SVMME OF THE fourth Chapter OYe Ephesians forsomuch as ye are called vnto so great grace méet requisite it is that in harmelesnes and vprightnesse of life ye aunswere so holie a calling Wherefore I exhort you that yée abandon all Gentilisme or heathenishnesse and endeuour your selues to holinesse of life ¶ THE ORDER OF THE fourth Chapter AFter Doctrine the Apostle addeth exhortations according to the manner of the Prophets and Apostles and first he setteth downe a generall proposition to wit That the Ephesians should walke worthy their vocation Then like a workman by litle litle he procéedeth from the causes and gathereth in what the whole summe consisteth namelie in mutuall loue wherevnto he ioineth reasons But least anie should abuse the excellencie of gifts to the contempt and despite of their neighbours hee sheweth the end of those gifts wherwith Christ doth beautifie his Church To this also he addeth manie specialties which in a full proposition as in a generalitie are conteined and interlaceth comparisons of vertues and vices He putteth them in minde of their former state vnder Gentilisme or heathenishnesse to the end that the filthinesse of their offences béeing discouered and knowne they should giue themselues to holinesse of life and abandon vices And so as the former part of the Epistle is didascalicall that is to saie tending to instruction and conteineth the doctrine of saluation freelie giuen euen so the latter part thereof is paraineticall that is to saie standeth vpon exhortation and frameth vnto vs a Christian life ¶ THE EXPOSITION OF THE fourth Chapter with the obseruation of doctrines therein contained Verses 1. 2. 3. 1 I therefore beeing prisoner in the Lord praie you that ye vvalke vvorthie of the vocation vvherevnto yee are called 2 With all humblenesse of minde and meeknesse vvith long suffering supporting one an other through loue 3 Endeuouring to keepe the vnitie of the spirit in the bonde of peace I therefore which am in bonds for the Lordes sake exhort you that yee walke worthie of the calling wherewith yee are called in all lowlinesse and meeknesse with long suffering forbearing one an other in loue doing your diligence to keepe the vnitie of the spirit in the bond of peace THe proposition standeth vpon exhortation or persuasion For the Apostle exhorteth and persuadeth the Ephesians to the leading of a life worthie of the Gospel In this proposition there are manie things to be marked First the Apostle maketh mention of his imprisonment that not onelie to declare his affection towards the Ephesians who although hée was cast into prison for the Gospels sake yet he did not ceasse to exhort them to things seruing for their saluation but also that he might grow in countenance credit among them for whose sake he feared not to aduenture the vttermost dangers In this place therefore let the ministers of the Gospell be admonished of the lot crosse that is common to them all which they are compelled to beare through the tyrannie of this vnthankfull world by the example of S. Paule let them learne to be constant least through accustomed vnthankfulnesse they renounce their profession leaue the standing wherein God hath placed them 〈…〉 to suffer for the profession of 〈…〉 but rather an exceeding glorie For to 〈◊〉 the greatest daungers of all with a willing mind for the gospell sake is a certeine seale as it were of their doctrine Secondlie when the Apostle saith I praie you that you walke worthie of the vocation wherevnto ye are called he compriseth in a summe what beséemeth Christians which are called to the partaking of heauenlie grace Now in this place that generall vocation or calling of all Christians is to be vnderstood whereby we are called from darknesse to light from sinne to righteousnesse from cursse to blessing from death to life from damnation to iustification and saluation from hell to heauen to be short from the kingdome of the Diuell which is full of all kinde of miseries to the glorious kingdome