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Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
truth_n	according_a	scripture_n	true_a	1,770	5	4.4847	4	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

of Christ and with faith they easilie stagger and reele And as a little ship or small barke not hauing a Pilot to rule and guide it is driuen hether and thether with the waues and streame or as a réede is shaken to and fro according to the variablenesse of the winde euen so they are carried awaie from true doctrine by deceiuers and Heretikes We haue therefore commended vnto vs héere the word and an earnest studie and endeuour in the word that thereby we maie be so confirmed as not to suffer our selues to be withdrawne from the same by anie craft or deceipt Furthermore he nameth two weapons which deceiuers vse against the Church not that these are all as though they had no more but because these are the principall chiefe The first is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which signifieth properlie the casting of the dice or dice-plaie from whence Saint Paule borrowing it applieth it vnto subtile sophistrie or wittie wiles to wrest the scripture and to deceipts wherewith the ignoraunt and vnlearned are easilie insnared and taken The second is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 whereby is signified a certeine kinde of craftinesse or subtile fetching in of a man when one doth all that he can for his life by wiles to winde in another and so to deceiue him This the Apostles expoundeth himselfe when he saith Whereby they laie in waite to deceiue that to saie by which deceiptfull déede of theirs and craftie dealing they laie sore at men to drawe them from the truth Let these things admonish vs not onelie of the daunger that commeth by false teachers which goe to worke all the waies they can maliciouslie to turne men from the true knowledge of Christ and from faith also of diligence and endeuour that we béeing established in true doctrine maie be able both to defend our selues against all the snares of deceiuers and also to stoppe their mouthes Verse 15. 15 But let vs follovve the truth in loue and in all things grovve vp into him vvhich is the head that is Christ But following the truth in loue let vs grown vp in him through all things which is the head euen Christ THis is an Antithesis or opposition to the former member For as he made mention there that we shuld take héede of false doctrine and of snares which deceiuers laie to choke the true doctrine so héere he biddeth vs Followe the truth that is to saie sticke to the true doctrine and in the faith For he vseth the figure Synecdoche whereby vnder the word Truth is also comprised the affection following according to the manner of the scripture And in loue one towards another whereby it shall come to passe that we shall Growe vp into Christ himselfe 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 euerie waie In all things he béeing our head For how much more we growe in the knowledge of Christ in faith and In loue so much more we growe in Christ As children therefore growe by little and litle till they are come to their perfect age euen so it is the dutie of Christians to growe daie by daie in the knowledge of Christ in faith and in loue and neuer to cease till they haue gotten perfectnesse All this serueth héereto that we should submit our selues vnto Christ our head and mainteine vnitie among vs one with another as we are all ruled by one and the same spirit of Christ Furthermore Christ is said to be the head of the Church in working in perfection in merit and in order In working because he quickeneth sustaineth and kéepeth the Church by his spirit In perfection because he excelleth both Angels and men in wisdome and righteousnesse In merite because he hath taken awaie our sinnes by his obedience of the crosse and by the obedience of the lawe hath made satisfaction to the righteousnesse of God that as manie as doe beléeue in him should be counted righteous through the righteousnesse of Christ In order bicause he is the Monarch and onelie Souereigne of the Church Verse 16. 16 By whom all the bodie beeing coupled and knit together by euerie ioint for the furniture thereof according to the effectuall power which is in the measure of euerie part receiueth increase of the bodie vnto the edifieng of it selfe in loue By whom the whole bodie beeing coupled and knit together by euerie ioint wherewith one ministreth or serueth another according to the operation or working in measure of euerie part causeth or maketh the increase of the bodie vnto the edifieng of it selfe through loue THe Apostle giueth a reason why he calleth Christ the head of the Church and the Church the bodie of Christ Although this place appeareth at the first blush verie obscure and darke yet notwithstanding the meaning shall be verie easie when the words are made plaine and the similitude which the Apostle doth not expresse héere is also declared He calleth the Church A bodie howbeit not anie bodie what ye will but A bodie knit together or as Saint Paule speaketh more pithilie 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is to saie so knit and coupled together that it maie well and fitlie be ioined to the head euen as an house built and raised vpon the foundation by the rule and square of the workeman Vnder this word therefore the relation of the bodie to the head that is to saie of the Church vnto Christ is meant and vnderstood Afterwards the Apostle saith that the Church is A bodie knit together by ioints the Gréeke word is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is to say so coupled fastened that the members of the same hang one vpon another in due proportion and agrée verie well together And thus the relation and proportion of the members betwéene themselues one with another is signified as you sée vnder this word He saith this bodie is Knit together by euerie ioint for the furniture thereof that is to saie by ioints which carrie breath and life from one limme to another which breath and life is dispersed from the head through all and euerie member of the bodie euen by the benefite and good seruice of the ioints by whose meanes the members of the bodie hang one by another According to the effectuall power of euerie part that is to saie of euerie member For some members receiue and haue more breath and life from the head than other some whereby the whole bodie taketh increase Now the similitude shalbe easier to vnderstand As the bodie of man is to the head euen so is the Church of Christ vnto Christ her head but the bodie of man ioined vnto the head knit together by ioints in euerie member by due proportion and order receiueth all breath and life from the head Ergo the Church of Christ ioined vnto Christ her head by faith and made fit by sundrie sorts of seruices vses of loue betwéene themselues as it were members draweth all ablenesse and life from her head euen Christ Iesus Or if you please frame

respect as the Psalmist most plainly pronounceth Non volens c. Thou art a God which canst not away with iniquitie truly it cannot be that God shuld be the author of sin or of anie euill procéeding of a fault Lastly y e circumstance of the place restraineth y t vniuersal word all things to one certeine kinde of action or déede For y e text hangeth thus together Which worketh all things that we should be vnto the praise of his glorie that is to say he bringeth to passe that we both wil do those things which turne to the glorie and praise of God The Apostle therefore speaketh manifestlie of the wholsome or healthful workings of God in his Church For he moueth our will that we may will and our strength that we may not will in waste Verse 13 14 13 In vvhom also ye haue trusted after that ye heard the vvord of truth euen the gospel of your saluation wherein also after that ye beleeued ye vvere sealed with the holie spirit of promise 14 Which is the earnest of our inheritance vntill the redemption of the possession purchased vnto the praise of his glory In whom also ye hauing heard the word of truth euen the Gospell of your saluation wherein ye beleeued were sealed with the holie spirit of promise which is the earnest of our inheritaunce vnto redemption to the praise of his glorie THis is an other member of our diuision wherein he applieth the partaking of heauenlie grace spirituall blessing adoption and election with the Saints vnto the Gentiles vnder the name of the Ephesians drawing his argument from the effect or fruit of the Gospell preached among the Ephesians But because this part is verie full of spirituall doctrine I will lay it open and declare it in his proper members to the intent that the doctrine may the more plainlie be perceiued and made to serue our vse In the first place mention is made of the preaching of the Gospell whereby God reuealeth vnto the world his will touching saluation fréelie giuen and offereth the same indifferentlie vnto all without respect of person or people according to that saieng Goe ye throughout the whole world and preach the Gospell vnto euerie creature In the second place followeth faith which being conceiued in vs by the Gospell preached the holie Ghost working effectually in our hearts laieth fast holde vpon the saluation which the Gospell offereth giuing vnto God the praise of his truth In the third place is added the sealing of the holie spirit wherewith we are then saied to be seased when we bring forth the true fruites of faith by the faith of Iesus Christ This holie spirit the Apostle calleth The spirit of promise both bicause it sealeth vnto vs the good things promised and also bicause it is giuen vs by promise In the fourth place is added the vse of this holie spirite giuen vnto vs namelie That it should be the earnest of our inheritance which we doe not yet perfectlie possesse but looke waite for the same héerafter to come For as that is an earnest when some thing of the price is giuen which is not to be drawen backe againe but to be perfourmed and fullie downe paid so the giuing of the holie spirit is a certaine part of our inheritaunce bestowed vpon vs for this ende to wit that we might be assured of the full and perfect possession of the whole inheritaunce which is euerlasting life And why is it called an inheritance but because it pleased God of his fatherlie goodnesse without our merites to appoint the same our portion which are made the members of Christ the naturall sonne of God vnto whom all things which are his fathers doe belong In the fift place the circumstaunce of time is noted Vntill the redemptiō of the possessiō purchased saith the Apostle that is to say vntill the day of iudgement when we which are redéemed with the price of Christs bloud shall obtaine and enioie our full inheritance Vntill the redemption therefore that is to say vntill the day of redemption Of the possession purchased that is to say for vs who by our redemption wrought in his bloud are put in possession of the promised inheritance Hetherto we haue vntwisted as it were and laid open this present point in his proper parts or members in the which our Apostle setteth out verie trimlie the manner and order of our restitution or redemption For he beginneth at the preaching of the Gospell and teacheth vs that faith must be added therevnto which being done the sealing of the holie spirit is felt in the heart which is a certaine earnest as it were of the promised inheritance The last end of all these is the glorie of God of his mercie healing and also sauing all such as beléeue For saith Saint Ambrose as it is y e Physicians praise and commendation if he heale manie so the praise of Gods glorie is when manie are wonne to beléeue with vnfeigned faith Finallie we must marke that the Apostle decketh the Gospell of Christ with a double title For first by the figure Antonomasia he calleth the Gospell The word of truth which title is taken of the matter conteined in the Gospell For the Gospell doeth conteine the euerlasting truth of God an vndeceiuable testimonie of obteining saluation through Christ The second is The Gospell of saluation which is taken of the end of the Gospell For the Gospell was ordeined and giuen for our saluation For as the Law whiles it requireth righteousnesse promiseth saluation and life to them which fulfill the same contrariwise threateneth damnation death to all the transgressours thereof so the Gospell because we haue not the righteousnes which the Lawe requireth sheweth Christ vnto vs who is y e end of the Law to all them that beléeue Thus y e righteousnes saluation which we could not reach vnto in doing we obteine in beléeuing whiles y e righteousnes of Christ being imputed vnto vs our sins washed away by y e sacrifice of himself we are made righteous heires also of saluation Neither is this slightlie to be ouerslipped that as before he made the glorie of God the end of our election of our predestination and likewise of our calling so héere also he maketh the same the ende of our sanctification Wherevpon it followeth that all glorie of saluation must be taken quite away from euerie creature and merite of man and giuen to God alone by Iesus Christ Wherefore as in all things that are good so héere chiefelie that short sentence of Nazianzen taketh place 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is to say Make God the beginning and ende of euerie thing Verse 15 16. 15 Therefore also after that I heard of the faith vvhich ye haue in the Lord Iesus loue towards all Saints 16 I cease not to giue thanks for you making mention of you in my praiers For this cause I also hauing heard of your faith in

so that they ceasse vtterlie and altogether leaue off to bée sorrie for their sinnes A certaine inclination to all Wantonnesse followeth this senslesse duinesse or blockishnesse yea rather a certaine vnbrideled desire to sinne which the Apostle tearmeth heere by the name of Wantonnesse This gréedie lust bursteth out into all kinde of villanies and abhominable misbehauiours which are héere noted vnder the word Vncleanesse all which are increased made more by Greedinesse the vtter aduersarie to contentation or temperance vntill it throwe a man downe headlong into the bottomlesse gulfe of damnation For 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is an vnmeasurable lust or desire which hauing neuer inough is alwais séeking to haue more In this place is first to be marked what a wretched creature man is without the grace of regeneration or new birth after the fall of our first parents to wit Vaine of mind blind of vnderstanding hard in hart wherby we may easilie perceiue what manner of frée will that is which the Sophisters Schoolmen haue in such count so highlie praise euen in such as are not regenerate or new borne If therefore according to the doctrine of S. Paule our intents our procéedings and our verie dooings are faultie and sinfull what sounde thing is remaining Tell mée that And although the Apostle doth not take from man his naturall abilities yet notwithstanding hée proueth that they were corrupt after his fall Moreouer we haue héere to marke that Saint Paule speaketh not of actions naturall or ciuill which are ruled gouerned by the mouing and gesture of the bodie For in these remaineth some libertie in such as are not yet regenerate or borne a new but he speaketh onelie of the actions which concerne Gods worship and seruice of which actions there are thrée causes The first is the word which instructeth the minde and frameth the iudgment The second is the holie Ghost which is effectuall in the word to the inlightening of the minde and the inclination or bending of the will The third is the will of man resting in the worde and giuing place to the holie Ghost of whom it is both instructed and moued Verses 20. 21. 20 But ye haue not so learned Christ 21 If so be ye haue heard him and haue bene taught by him as the truth is in Iesu But ye haue not so learned Christ if so bee that yee haue heard of him and are taught in him euen as the truth is in Iesus THe Apostle sheweth the cause whie the Ephesians ought not as other hethernish Gentiles doe to liue in the ignorance of the Gospell of Christ to wit bicause they haue learned Christ For as a little before he rehearsed the causes of manie fowle sinnes in the Gentiles which causes are these namelie The vanitie of their minde the blindnesse of their vnderstanding and the hardnesse of their heart so in this place he setteth flatlie against all these the knowledge of Christ aloue and further auoucheth that the same is the cause of leading a godlie and an honest life This knowledge therefore of Christ ought to bréed in vs an other manner of liuing than is in the Gentiles which are not yet to this daie turned vnto God by and through the preaching of the Gospell For this effectuall forceable knowledge of Christ what doth it Forsooth it reformeth the minde it inlighteneth the vnderstanding and if softeneth the heart to be short it reneweth the whole man by the spirit of God that now he beginneth to liue The life of God And this is that which the Apostle saith As the truth is in Iesus that is to saie the true waie to liue well set foorth vnto vs in an excellent and notable example For in Christ appeared no kinde of marke or token of the olde man because he bare the verie image of the Father and béeing full of the holie Ghost obeied his Father in all things The word Truth therefore doth signifie not onelie the assent of trueth but also the action which followeth the assent by the figure Synecdoche much vsed in Hebrew This place therefore is diligentlie to be marked which teacheth that the knowledge of Christ or of the Gospell is but vaine vnlesse wée haue ioined therewithall such manners as are worthie of Christ and the Gospell For the knowledge of the Gospell standeth not vpon a naked contemplation or gazing at things not in idle disputations c but in the single knoweledge of Christ in faith and in harmelessenesse of life or as Saint Paule saith else-where 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is to saie In knowledge and vnderstanding Verses 22. 23. 24. 22 That is that ye cast off concerning the conuersation in time past the olde man which is corrupt through the deceiuable lusts 23 And be renevved in the spirit of your minde 24 And put on the nevv man vvhich after God is created in righteousnesse and true holinesse That ye should cast off or laie 〈◊〉 from you after the former conuersation the olde man which is corrupt thorough the concupiscenses of error and should be renewed in the spirit of your minde and put on the new man which after God is shaped in righteousnesse and holinesse of truth THe Apostle declareth in a short rehearsall but yet full and pithie what it is to haue learned Christ trulie what truth is in Iesus and what manner of life the life of a Christian ought to bée Of this rehearsall there are thrée partes to wit To put off the olde man to be renewed in the spirit and to put on the new man The first part therefore is the putting off of the olde man The Olde man signifieth not the substance but the qualitie namelie vice and corruption all custome of sinning according to the conuersation of old This custome of sinning S. Paule would haue all Christians to put off that the rule and gouernement of the spirit might be effectuall and full of which thing he sheweth the cause Which is corrupt through the concupiscences of errour that is to saie whome deceiuable lustes do corrupt whiles they drawe men into corruption and destruction Whosoeuer therefore desireth to escape destruction and vtter vndooing let him put off the Olde man Now the Olde man is then said to be put off when the bodie of sinne is weakened and brought vnder that wée should serue sinne no more For so the Apostle expoundeth his owne words saieng Hoc scientes c. Knowing this that our old man is crucified with him that the bodie of sin might be destroied that henceforth we should not serue sinne In this speach of Saint Paule the word Crucified must be considered For by that is signified the efficacie and working of Christs crosse and this death in vs to the crucifieng and mortifieng of the Olde man To this serueth the exhortation of the Apostle Neigitur c. Let not sinne therefore reigne in your mortall bodie that ye should obeie it in the lustes

thereof neither giue you your members as weapons of vnrighteousnesse vnto sinne but giue your selues vnto God as they that are aliue from the dead and giue your members as weapons of righteousnesse vnto God This agreeth also with the saieng of our Sauiour Si quis vult c. If anie man will come after me let him denie himselfe and take vp his crosse dailie and let him followe me The second part of the rule héere set downe is To be rehewed in the spirit of our minde that is to saie to haue our minde made so bright and cléere with new light that the vanitie of our minde and the blindnesse of our vnderstanding béeing chased awaie our inwarde man maie taste sauour desire discerne perceiue vnderstand thinke vpon and reason of those things which are of the spirit For seeing The carnall or naturall man perceiueth not those things that are of Gods spirit it is behoouefull that such a renewing of the spirit bée wrought in vs as thereby we maie be able to submit and bring vnder our selues to the rule of the spirit The third part of the rule is To put on the new man which after God is created in righteousnesse and true holinesse Of this part there are thrée members The first is to put on the new man by forsaking sinne and a renewed spirit The second the qualitie of the new man to wit that he is Created after God that is to saie after Gods image or likenesse The third conteineth the things wherin that newnes or likenes of God consisteth namelie Righteousnesse and true holinesse with the former whereof we serue men according to the tenour of the second table and with the latter wée worshippe God purelie and sincerelie The worde True standeth for a title due vnto holinesse after the manner of the Hebrew phrase whereby is meant that not a fained or counterfaite Righteousnesse not an outward Holinesse onelie but a perfect Righteousnesse and an Holinesse of hart agréeing with the rule of Gods will is required This place of Saint Paule is diligentlie to be marked not onelie bicause it conteineth brieflie and in a verie trimme definition the partes of a Christian life but also bicause it setteth foorth a cléere and euident definition of Gods image in man For heere-hence we haue to vnderstand that The image of God is a conformitie or agréeablenesse of man with God In righteousnesse and true holinesse Héerevpon it came that our ancients or elders defined Christianitie to be an imitation or following of the diuine nature Verse 25. 25 Wherefore cast off lieng and speake euerie man truth vnto his neighbour for vvee are members one of an other VVherefore casting awaie lies speake yee the truth euerie one to his neighbour bicause wee are members one of an other NOw he gathereth the specialties which rise of the generalitie or generall rule concerning the putting off of the olde man and the putting on of the new besides he rehearseth certaine members of either man for examples sake The first specialtie is following Truth plaine dealing or singlenesse and of Lieng that is of auoiding all manner of coulourable excuses and doublenesse The Apostle gathereth this specialtie in this sort The olde man must bée put off and the new man must bée put on who is created after God in righteousnesse and true holinesse Ergo Truth is to bée followed as a member of the new man As for Lieng that must bée cut off and cast awaie as a member of the olde man to the ende we maie liue with our neghbours vprightlie plainlie and neighbourlie To this specialtie he addeth another reason drawne from things iointlie knit together We are saith hée members one of another Ergo we ought to succour and make much one of another in Truth and honestie without all dissembling and deceipt After this sort also the rest of the specialties following are to bee ordered all which are continued in discourse by an Antithesis or opposition euen to the end of the Chapter Verses 26. 27. 26 Be angrie but sinne not let not the sunne goe dovvne vpon your vvrath 27 Neither giue place to the Diuell Be angrie and sinne not let not the sunne set vpon your anger and giue not place to the Diuell or backbiter HE exhorteth vs that we should not be Angrie But because it happeneth oftentimes that euen the godlie are moued when things fall out amisse and through the weaknesse of their owne nature it commeth to passe that they can not be altogether frée from Anger Wherefore the first thing that he doth what is it Euen to set a stint and to bound in our Anger Secondlie he giueth vs counsell and aduise Thirdlie he addeth a reason of his counsell The stint of our Anger is that we should not sinne in being Angrie which is done so often as we be Angrie either through our owne default or the default of others But there is a kinde of praise-worthie Anger which is kindeled either against our owne sinnes to repent and be sorie for them or against the sinnes of others to correct and punish them and this onelie Anger hath an eie to Gods glorie and kéepeth a certeine stint But because it falleth out so that we can not bridle our Anger but through our owne follie it will drawe to it some other sin the Apostle giueth vs counsell That we should not let the sunne goe downe vpon our anger or wrath that is to saie that we should not let the sinne of Anger rest long in vs but as it riseth with the sunne so to let it fall with the sunne This selfe same meaning hath Pythagoras his posie Ollae vestigium cinere turbato The print of a pots foote when the asshes be stirred For if anger continue anie long time it commeth to passe that the Diuell will enter into that angrie mans heart wholie to possesse it so that by litle and litle he shall be swallowed vp at length in the gulfe of destruction And this is the sense of that which the Apostle addeth Neither giue place to the Diuell This place is diligentlie to be considered which beareth witnesse that the Diuell hath entraunce and roome made him to dwell in the heart of man By anger and wrath Séeing it is so fie vpon it and if we loue our selues let vs flie from Anger and wrath as from the nette and snare of Sathan Verse 28. 28 Let him that stole steale no more but let him rather labour vvorke vvith his hands the thing vvhich is good that he maie haue to giue vnto him that needeth Let him that did steale steale no more but labour rather working that which is good with his hands that he maie haue to giue vnto him that suffereth neede VNder the name of stealth or theft the Apostle by the figure Synecdoche vnderstandeth all deuises and waies whatsoeuer of deceiuing And as he giueth counsell to cut off this Theft as a member of the olde

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