to bring vs to that life which is aboue nature therefore sometime Gods choosing is expressed by louing I haue loued Iacob and hated Esau that is not yeelded Esau that measure of loue which the Hebrewes called hating But there is a further thing in Election which doth difference it from loue and that is a respect which is in this loue whereby it is caried to some Actio collatiua vt intrinserae formalitatis reiectionem cennotans before other some it so loueth some that it reiecteth other some from hauing part in it Deut. 7.7 I haue loued thee and chosen thee Should God haue loued euery reasonable creature to life there had beene loue to all but election of none he who taketh all maketh no choise of any therefore God maketh it a different thing I haue loued thee and chosen thee Some make this all one with that fore-knowledge mentioned Rom. 8.29 and it cannot be denied Rom. 8.29 Expounded but knowledge is often put for loue and approbation and that God knoweth his Church and chosen far otherwise then other things euen as a man knoweth all his goods and substance but his wife and children after a speciall manner Neuerthelesse it may well note that knowledge which is in order to this action of Gods choosing whether going before it or comming after it If we haue chosen any to any thing we know whom we haue chosen and if we are about to choose any we know whom we are about to choose So God doth not onely know whom he hath chosen which knowledge to our manner of conceiuing doth follow the act of his will now being put forth but he doth know whom he is in choosing or about to choose and this doth goe before to our vnderstanding And this I thinke the meaning of fore-knowledge in that place Such whom he did fore-know to be the persons whom he would choose such hee did predestinate and thus that place 1 Pet. 1. ver 1. may be more fitly resolued where he saith the faithfull of the dispersion were chosen according to fore-knowlege Now God the Father is said to choose not that the Sonne and Spirit choose not also for if three of vs had but one will common to vs all one could not will any thing which the will of the other two should not also will because the Sonne sustaineth the person of one elected the Spirit is the witnesse sealing this grace to our hearts As the Father is often alone named in inuocation not that the other persons are not to be praied vnto but because the Sonne is considered as the mediator and the Spirit as the Schoole-master teaching vs what to pray as we ought therefore the Father onely is expressed Vse 1 Wherefore this benefit being matter of thanksgiuing let vs labour to acknowledge the goodnesse of God this way We will thanke men euen for the good meanings and purposes we perceiue them to haue toward vs though they haue done nothing by vs. When Dauid leaped reioycing in spirit before the Arke what was before him That God who had chosen him had reiected the house of Saul from ruling ouer his people How should we reioyce in spirit to thinke that God hath elected vs to an eternall kingdome from which many no way our inferiours are reiected If any show vs common countenance we doe not so much respect it but if they admit vs into such peculiar fauour as they will not communicate with any who are not their best beloued then wee doe highly esteeme it To be taken vnto this riches of grace this so restrained fauour in which the greatest part of man-ktnde haue no part how should it affect vs Doct. 2 The second Doctrine Who they are of whom we may say that they are elect euen such who haue true faith and holinesse As we may know Faith so we may know Election If we see in iudgement of charity that any hath a faith vnfained and true endeauour of holinesse we may in iudgement of charity say that such are elected Thus Saint Peter and Iohn may giue the name of Elect to the members of the visible Churches to whom they write If we know by experimentall certainty or by faith that any haue true beliefe and holinesse we doe in the same manner certainely know that we or they are elected Thus we may by Faith know that in euery true visible Church there are some elect of God because the word teacheth that where God giueth his word there are some Saints whom hee will gather and edifie some ground good where he sendeth his seedes-men Thus we may know certainely our selues elect because we may by certaine experience know our selues to haue Faith If I see one put into the office of the court of Wards or into the Treasurors Place or so I know that such a man was the man whom the king had chosen with himselfe to haue the place So when God now hath by faith and sanctification taken one out of this world we may know that he was chosen forth of the world vnto life things may be said to be when now their being is made manifest While a babe is in the womb we know not what is there conceiued but when we see a man-childe borne then we know that such an one was conceiued So when the babe is borne when the being of faith holinesse are apparant we may say that such a person before all worlds was conceiued in the womb of Gods secret Election We may know a will secret three waies 1. If a man will himselfe tell vs. 2. If he will write to vs. 3. If he doe this or that we know then by euent he had a will to such matters which now we see him execute So here God may speake by extraordinary reuelation which hath beene the priuiledge of some few 2. God may make his will knowne by the ordinary enlightning of his spirit which is that vnto the minde as a word is vnto the eare We haue receiued the spirit to teach vs to know these deepes of Gods gracious purpose towards vs 1 Cor. 2.12 by the letter of his word that golden chaine Rom. 8.29 If I be sanctified with the diuine nature in which glory is begunne I am iustified if iustified I haue beene called according to purpose if called I was predestinate if predestinate to meanes I was foreknowne as one whom God would choose to the end euen to glory 3 When I see my selfe set a part by God from the world the euent doth tell me God chose me from amongst others When I loue God come out of the world choosing him as my portion then I may know he hath loued me first and chosen me euen as I know a seale hath beene set there where I behold the print of it One may obiect that God onely knoweth who are his Ans God onely knoweth by himselfe who they are whom he approueth for his own but with this may stand the knowledge of such
A COMMENTARIE VPON THE FIRST Chapter of the Epistle of Saint PAVL written to the EPHESIANS WHEREIN BESIDES the Text fruitfully explained some principall Controuersies about Predestination are handled and diuers Arguments of Arminius are examined By Mr PAVL BAYNE sometime Preacher of Gods Word at Saint ANDREVVES in CAMBRIDGE PHIL. 2.13.14 Worke out your owne saluation with feare and trembling For it is God which worketh in you both to will and to doe of his good pleasure LONDON Printed by THOMAS SNODHAM for ROBERT MILBOVRNE and are to be sold in Pauls Church-yard at the Signe of the Beare 1618. TO THE RIGHT WORSHIPFVLL Sir HENRY YELVERTON Knight His Maiesties Atturney Generall all happinesse of this life and the next MOst respected Sir I need not certifie you bow singular is commendation of greatnesse it is to haue goodnesse linked with it whether it be that goodnes which is conuersant in doing kinde offices to the liuing or to the dead Nay surely that good which is stretched forth to the liuing in some regards is the inferiour of the two as which may eyther in heart or deed be recompenced but that which is performed toward the deceased can not at all by him that is not be known much lesse can it be any way requited Onely it remaines as an high commendation to the liuing that they still exercise acts of Loue and goodnesse toward such as are departed this present life This I speake Right worshipfull Sir to prouoke you at this time to vouchsafe the gracious aspect of your countenance and your worthy Patronage to this ensuing Commentary of a godly learned man now at rest in the Lord. He was once of the same Colledge where your Worship began to lay the foundation of your owne studies and was not vnknown to your selfe In which regards I haue made the bolder with you in becomming an humble and earnest suiter that you would be pleased of your goodnes to suffer this Orphane-Treatise to repose it selfe vnder your wings whereof if it shall please you Worthy Sir as your many and great affaires will permit to reade some passage or place I doubt not but you shall meet with matters which at once may both profit and delight you The Author whilest hee liued had an indisposition and antipathy to the Presse but since his death diuers learned men haue pressed mee not to conceale some writings of his which came to my hands yea they haue challenged mee as indebted to the Church and common good touching the publication of this part especially Accept therefore I pray you Right Worshipfull Sir my tendred duty of Dedicating this worke to your name which if it shall please you to doe I shall rest exceedingly bounden to pray for the continuance and increase of all prosperity to you from the God who is neuer wanting to honour those who honour him Your Worships ready bounden to all good seruices E. C. To the Reader NOtwithstanding the worlds complaint of the surfeit of Bookes hasty wits being ouer-forward to vent their vnripe and mishapen conceits yet in all ages there hath been and will be necessary vses of holy Treatises applyable to the varietie of occasions of the time because men of weaker conceits cannot so easily of themselues discerne how one truth is inferred from another and proued by another especially when truth is controuerted by men of more subtile and stronger wits Whereupon as Gods truth hath in all ages beene opposed in some branches of it so the diuine prouidence that watcheth ouer the Church raised vp some to sence the Truth and make vp the breach Men gifted proportionably to the time and as well furnisht to fight Gods battels as Sathans champions haue beene to stand for him neither haue any points of Scripture beene more exactly discussed then those that haue beene most sharpely oppugned opposition whetting both mens wits and industry and in seuerall ages men haue beene seuerally exercised The ancientest of the fathers had to deale with them without the Pagans and especially with proud Heretickes that made their owne conceits the measure of holy truth beleeuing no more then they could comprehend in the articts of the Trinity and natures of Christ whence they bent their forces that way and for other matter wrote more securely Not long after the enemies of grace and flatterers of nature stirred vp Saint Augustine to challenge the doctrine of Gods predestination and grace out of their hands which he did with great successe as fitted with grace learning and wit for such a conflict and no Scriptures are more faithfully handled by him then those that were wrested by his opposites and such as made for the strengthning of his owne cause In other writings hee tooke more liberty His Schollers prosper Fulgentius and others interessed themselues in the same quarrell In processe of time men desirous of quiet and tyred with controuersies began to lay aside the study of Scriptures and hearken after an easier way of ending strife by the determination of one man the Bishop of Rome whom virtually they made the whole Church so the people were shut vp vnder ignorance and implicite faith which pleased them well as easing them of labour of search as vpon the same irkesomenesse of trouble in the Easterne parts they yeelded to the confusion and abomination of Mahometisme And least Schollers should haue nothing to doe they were set to tye and vntie Schoole-knots and spinne questions out of their owne braine in which brabbles they were so taken vp that they sleightly looked to other matters as for questions of weight they were schooled to resolue all into the decisiue sentence of the sea Apostolicke the authoritie of which they bent their wits to aduance yet then Wisedome found children to iustifie her for Scriptures that made for authority of Princes and against vsurpation of Popes were well cleared by Occam Marsilius Patauinus and others as those of predestination and grace by Ariminensis Bradwardine and their followers against Pelagianisme then much preuailing At length the Apostasie of Popery spread so far that God in pitty to his poore Church raised vp men of inuincible courage vnwearied paines and great skill in Tongues and Arts to free Religion so deepely inthralled from whence it is that we haue so many iudicious Tractates and Commentaries in this latter age And yet will there be necessary vse of further search into the Scriptures as new heresies arise or old are reuiued and further strengthned The conuiction of which is then best when their crookednesse is brought to the streight rule of Scriptures to be discouered Besides new expositions of Scriptures will be vsefull in respect of new temptations corruptions in life and cases of conscience in which the minde will not receiue any satisfying resolution but from explication and application of Scriptures Moreouer it is not vnprofitable that there should be diuers Treatises of the same portion of Scriptures because the same truth may be better conueyed to the conceits of
some men by some mens handling then others one man relishing one mans gifts more then anothers And it is not meete that the glory of Gods goodnesse and wisedome should be obscured which shineth in the variety of mens gifts especially seeing the depth of Scripture is such that though men had large hearts as the sand of the sea shore yet could they not empty out all things contained for though the maine principles be not many yet deductions and conclusions are infinite and vntill Christs second comming to iudgement there will neuer want new occasion of further search and wading into these deepes In all which respects this Exposition of this holy man deserues acceptance of the Church as fitted to the times as the wise Reader will discerne He went through the whole Epistle but left large notes of no Chapter but this which in some few places are not so full as could be wished for clearing some few obscurities yet those that tooke the care of setting them out thought it better to let them passe as they are then be ouer bould with another mans worke in making him speake what hee did not and take them as they be the greatest shall finde matter to exercise themselues in the meaner matter of sweete comfort and holy instruction all confesse that he hath brought some light to this excellent portion of Scripture He was a man fit for this taske a man of much communion with God and acquaintance with his owne heart obseruing the daily passages of his life exercised much with spirituall conflicts As Saint Paul in this Epistle neuer seemeth to satisfie himselfe in aduancing the glory of grace and the vilenesse of man in himselfe So this our Paul had large conceipts of these things a deepe insight into the mystery of Gods grace and mans corruption hee could therefore enter further into Pauls meaning hauing receiued a large measure of Pauls spirit He was one that sought no great matters in the world being taken vp with comforts and griefes vnto which the world is a stranger one that had not all his learning out of Bookes of a sharpe wit and cleare iudgement though his meditations were of a higher straine then ordinary yet he had a good dexteritie furthered by his loue to doe good in explaining darke points with lightsome similitudes His manner of handling questions in this Chapter is presse and Schoole-like by Arguments on both sides Conclusions and Answeres a course more sutable to this purpose then loose discourses In setting downe the obiect of Gods Predestination hee succeedes him in opinion whom hee succeeded in place in which point Diuines accord not who in all other points doe ioyntly agree against the troublers of the Churches peace in our neighbor Countries for some would haue man lye before God in predestinating him as in lapsed and miserable estate others would haue God in that first decree to consider man abstracted from such respects and to be considered of as a creature alterable and capable either of happinesse or misery and fit to be disposed of by God who is Lord of his owne to any supernaturall end yet both agree in this First that there was an eternall separation of men in Gods purpose Secondly that this first decree of seuering man to his ends is an act of soueraignty ouer his creature and altogether independant of any thing in the creature as a cause of it especially in comparatiue reprobation as why he reiected Iudas and not Peter sinne foreseene cannot be the cause because that was common to both and therefore could be no cause of seuering Thirdly all agree in this that damnation is an act of diuine iustice which supposeth demerit and therefore the execution of Gods decree is founded on sinne either of nature or life or both My meaning is not to make the cause mine by vnnecessary intermedling The worthinesse of the men on both sides is such that it should moue men to moderation in their censures either way Neither is this question of like consequence with others in this businesse but there is a wide difference betweene this difference and other differences And one cause of it is the difficulty of vnderstanding how God conceiues things which differs in the whole kinde from ours he conceiuing of things altogether and at once without discourse we one thing after another and by another Our comfort is that what we cannot see in the light of nature and grace we shall see in the light of glory in the Vniuersitie of heauen before which time that men should in all matters haue the same conceipt of things of this nature is rather to be wished for then to be hoped That learned Bishop now with God that vndertooke the defence of Mr Perkins hath left to the Church together with the benefit of his labours the sorrow for his death the fame of his worth an example likewise of moderation who though hee differed from Mr Perkins in this point yet shewed that he could both assent in lesser things and with due respect maintaine in greater matters If we would discerne of differences the Church would be troubled with fewer distempers I speak not as if way were to be giuen to Vâ—rstian lawlesse licentious liberty of prophesie that euery one so soone as he is bigge of some new conceipt should bring forth his abortiue monster for thus the pillars of Christian faith would soone be shaken and the Church of God which is a house of order would become a Babell a house of confusion The dolefull issues of which pretended liberty we see in Polonia Transiluania and in countries neerer hand We are much to blesse God for the Kings Maiesties firmenesse this way vnto whose open appearing in these matters and to the vigilancie of some in place we owe our freedome from that schisme that troubleth our neighbours But for diuersity of apprehensions of matters farre remote from the foundation these may stand with publike and personall peace I will keepe the Reader no longer from the Treatise the blessing of heauen goe with it that through the good done by it much thankesgiuing may be to God in the Church Amen R. SIBBS Grays Jnne The Doctrines gathered out of this Commentary vpon the first Chapter of the Ephesians Verse 1. Doct. 1 MInisters must inculcate to themselues and to those with whom they haue to deale that their calling is from God 2 The quality of the person that brings the matter of this Epistle to vs is that hee is an Ambassador of Christ 3 Wee must account it our greatest dignity that wee belong to Christ 4 It is the will of God that doth assigne to vs our seuerall callings 5 All the members of the visible Church are to be Saints 6 In the most wicked places God gathereth and maintaineth his people 7 It is faith in Christ alone with maketh men Saints Verse 2. Doct. 1 It is the duty of Christs Ministers to blesse the faithfull children of the Church
in the darkest places he will haue some men who shall shine as lights in the midst of a peruerse generation This God doth first in regard of himselfe that hee may display his mighty power and wisdome so much more clearely Thus in the creation to bring the creature out of nothing lights out of darkenesse did display the riches of his almighty power goodnes and wisdome In regard of the Saints that they may more clearely discerne his great grace to them who hath so separated and altered them from such with whom they formerly conuersed In regard of the wicked that by the example of these the world may be condemned in their vnbeleefe and vnrighteousnesse and all other darknesse which they chose rather then light as Noe is said to haue condemned the old world while he builded the Arke of the impenitency and carelesse vnbeleefe in which they lay without respect to Gods threatning Hebr. 11.7 Vse 1 The vse is first that we should not be discouraged if we liue amongst factious persons in wicked townes lewd families Being made by Gods grace new creatures we must rather wonder at his power wisedome grace vnto vs and no doubt but that he who hath kept his in the wickedest places will keepe vs also Secondly wee must thinke of our happinesse if wee did vse it aboue these they did dwell pell-mell heathen and Christian vnder one roofe whereas we liue with none but such for the most part as professe the Christian name Ergo in many regards our condition is farre easier Now hee commeth to explaine whom hee meaneth by Saints describing them from their Faith in Christ To the faithfull in Christ For these words are added first to point at the roote of sanctification which is Beliefe Secondly to distinguish Gods Church from the Synagogues of the Iewes who professed faith towards God but not in Christ Iesus Identicè formalitèr he doth fitly note out the Saints by their faith in Christ Iesus for whosoeuer is faithful is a Saint and whosoeuer is a Saint is faithfull though to be a Saint and to be faithfull are not properly and formally both one Doct. 7 Obserue then that he calleth those Saints whom here he describeth to be faithful ones in Christ that is faithfull â—nes who are through faith vnited with Christ so â—â—at hee dwelleth in them and they in him Terminum non obiectum for in Christ noteth rather the effect of their faith then the obiect Obserue then who are the true Saints viz. all who by faith are in Christ Iesus Fides non formalitèr sed effectiuè sanctificat Christum siquidem apprehendit per quem formalitèr iustificamur sanctificamur effectiuè Saints and faithfull ones are caried as indifferent with the Apostle Col. 1.2 and elsewhere For though the formall effect of faith be not to sanctifie whence we are denominated Saints but to iustifie whence we are called righteous through forgiuenesse of sinne and adoption vnto life yet faith effectually produceth our sanctification whereupon wee haue the name of Saints Three things goe to this 1. The purifying of the heart 2. The profession outward of holinesse 3. Holy conuersation Now Acts 15.9 by faith our hearts are purified for as a counter-poyson comming in the poyson that is weaker is expelled and as the Sun rising the darkenesse of the night is expelled and vanisheth so Christ the sunne of righteousnesse by faith arising in our hearts the ignorance and lusts of ignorance are despersed flie before him Secondly faith begetteth profession of holines Hauing the same spirit of faith wee cannot but speake saith the Apostle and beleeuing with the heart confessing with the mouth goe together Thirdly holy conuersation springeth from faith If you haue learned Christ as the trueth is in him you haue so learned him as to put off the olde man and to put on the new Faith worketh by loue euen as a tree hath both his leafe and fruit And as if a tree should be changed from one kinde to another the leaues and fruit should likewise be changed as if a Peare tree should be made an Apple tree it would haue leaues and fruits agreeing to the change made in it so man by faith hauing his hart purified made a tree of righteousnesse hee hath his leaues and fruit leaues of profession fruit of action So againe man as a new tree set into and growing out of Christ beareth a new fruit hee conuerseth in holinesse and newnesse of life Thus you see how those that are faithful are also Saints because by faith their heart is purified their profession and conuersation are sanctified wherefore such beleeuers who are mockers of Saints who will not be accounted Saint-holy such who are not changed into new creatures walking in newnesse of life they may well feare that their beleefe is not true such as doth vnite them with Christ for whosoeuer is a true beleeuer is a Saint whosoeuer is by faith in Christ is a new creature We would be loath to take a slip or be deceiued with false commodities in a twelue pound matter Let vs be here no lesse diligent that wee take not an vngrounded fruitlesse presumption for a true faith which resteth on Gods word made knowne and is effectuall to the sanctifying of the beleeuer Vse 2 Secondly Hence wee see the vanity of the Papists in transferring and appropriating this name of Saints to those whom the Pope hath put in his Kalendar and to whom hee hath adiudged Diuine honors holidaies inuocation candles Churches c. these Saints were not heard of in Saint Pauls time A man may be in hell who hath all such things performed about him Saints are Triumphant or Militant Triumphant such who now walke by sight enioying the presence of God Angels Spirits of the righteous departed who haue now rested from al the labors of their militant condition Militant who walke by faith in holy profession and conuersation holding Christ their head by whose power apprehended by faith they are kept to saluation Vse 3 This may strengthen vs against temptations from our imperfections the Lord doth reckon of vs and hold vs as Saints he that by faith hath put on the Sunne of righteousnesse is more cleare and bright then if hee were arrayed with the beames of the Sunne Againe though we haue sinnes too many yet the better part giueth the name Corne fields we see haue many weedes yet we call them Corne-fields not fields of weedes so heere yea Grace though it seeme little ouer that sinne sheweth to be yet it will in time ouercome it as Carloe is much higher then the Barly yet the Barly getteth vp and killeth it The spirit that is in vs from Christ is stronger then the spirit of the world VERSE 2 Now the salutation followeth which standeth of an Apostolicall blessing which hee euer giueth the Churches In it two things are to be considered First the things wished Secondly the persons from whom
they are desired God the Father and the Sonne Doct. 1 Obserue first in Generall that it is the duty of a Minister of Christ to blesse the faithfull children of the Church as in the name of God This for the substance of it was not proper to the Apostle no more then to be a spiritual Father was appropriated to them much lesse doth it belong to the Pope as the times of superstition imagined but to euery faithfull Minister who is a shepheard and instructer and so in the place of a spirituall Father Numb 6. Aaron and his sonnes shall blesse the people in my name As God hath giuen a power to the naturall parent to conueigh good things to their children Honor thy Father that thy dayes may be long or that they may prolong thy daies by their blessing deseruedly comming vpon thee so God hath giuen spirituall fathers a power of blessing yea and of anathematizing or cursing the children of the Church who so deserue and that effectually So that Paul maketh good what they doe in this kind This good Annah found 1 Sam. 1.17 when she had meekely answered so harsh and false a suspition The God of Israell grant thy request saith Elie and shee glad of the fauour shee had found in his sight went away and it was presently granted For more distinct conceiuing of the matter I wil briefly shew 1. what this blessing is 2. on what it is grounded It is a ministeriall act which doth apply Gods blessing to the well deseruing children of the Church and entreth them into the assured possession through faith of Gods blessing toward them which doth apply I say for it differeth thus from a Prayer a Prayer seeketh to obtaine the things for vs this doth in Gods name apply and assure our faith that the blessing of God is vpon vs and shall gratiously follow vs When the Minister intreateth forgiuenesse of sinne it is one thing when againe hee doth assure a repentant heart that God hath done away his sinne this is another thing in the one hee seeketh to obtaine this benefit for the partie in the other hee doth assure the party that it is now applied in him The grounds are two 1. The spirit of discerning I meane ordinary not miraculous which maketh them by fruits see who are such members of the Church whom God doth promise to blesse The second is the authority which God hath put vpon them Ordinary Publike Priuate who will haue them to be his mouth and instrument whereby he will both assertaine his children of their blessednes from him Priuate is but a wish or prayer as likewise execute it in them Now from these two that I discerne a childe of the Church to whom blessing pertaineth know my selfe to be his mouth to signifie it and instrument with whom hee will concurre to produce it from these two it is that this act of blessing springeth be it a blessing in generall giuen or singularly applyed And hence you may see a difference betwixt our blessing and the Patriarchs propheticall blessing for their blessings were grounded vpon a Reuelation in them made of things which should befall their posterity Vse 1 The Vse of this is to rebuke the foolish custome of running forth before the Ministers of God haue giuen their blessing What a miscreant would he be held that would not suffer his Father to blesse him so farre were he from seeking it at his hand It were not allowable behauiour if the Church were about to curse them and make them as vtter execrations Vse 2 Secondly This letteth vs see that we must not lightly let passe the blessing of the Minister but strengthen our faith by it and be glad that it commeth vpon vs. Doth not euery vertuous childe reioyce and know themselues the better that the blessings of their Fathers and Mothers haue beene heartily giuen them so shouldst thou further thy selfe in the faithfull perswasion of all good toward thee that the blessings of such who are the spirituall fathers haue come vpon thy head In times of superstition euery hedge-Priests blessing was highly esteemed if he had giuen his benediction in Nomine Patris Filij Spiritu sancti how well they thought themselues but as euery where else that which they superstitiously and idolatrously often magnified that the Atheisme of our time vtterly neglecteth Thus in Generall now in particular Doct. First note that he wisheth them Grace whom he had called Saints and beleeuers in Christ Whence obserue that the holiest iustified persons haue need of Grace The Papists will grant it meere grace in comparison that our sinnes are forgiuen and that we haue the spirit of Grace giuen vs but after this they say we haue to deale with Iustice from which we must expect eternall life A miserable Doctrine Grace is in the beginning Grace is in the middle Grace is in the ending A Christian man may be considered in three distances of time 1. In the time of his conuersion 2. In the time betwixt his beleeuing and receiuing the end of his Faith 3. in the time when God will giue him the Crowne of glory life eternall Now for the first all grant that we enter by faith into Grace but for our after-time that we stand not vnder Iustice but Grace it is manifest Rom. 5.2 in which Grace also we stand At the day of iudgment that we haue to deale with mercy not with iustice it is manifest 2 Tim. 1.18 where the Apostle prayeth that the Lord would shew Onesyphorus a most godly man mercy in the day of iudgement and life it selfe the very thing we come to Now the guifts of Gods spirit wherby we come to it is called grace Rom. 6. the end life eternal not a stipend but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a gift of grace thus it is one way cleared Againe in what should grace manifest it selfe but in these three things First in forgiuing sinne Secondly in attaining life Thirdly in continuing in the present grace Now when we are conuerted we haue neede of forgiuenesse of sinne otherwise what neede we to pray Lord forgiue vs our trespasses Beside euery Saint findeth himselfe sold vnder sinne and that as an euill within the will of him which cannot therefore increase his merit but maketh him more guilty for heauen we haue no neede of grace for according to the Law continue in all perfectly to doe them and liue none conscious of sinne can hope to liue this way Now for perseuering in state of grace we haue neede of grace for this we cannot deserue but as Gods gracious pleasure made him to come vnto vs so it maketh him abide with vs to accomplish his good worke which should hee not all would come to nothing in vs For as the soule entring into the body giueth it life sense and motion which presently cease in the body if the soule be departed So here God the soule of our soules returning to them doth produce by
for sinnes are said to be before committed which were committed vnder the former testament as Heb. 9. it is made plaine and so not the time of a man before and after conuersion but the time before and after or vnder the new Testament is there compared and howbeit wee are still to seeke forgiuenesse it is not that we are not in state of being iustified and forgiuen but because it is needfull that God should as well preserue and continue this as at first giue it and that this his mercy should be more and more manifested in vs and that the execution of this sentence should be further and further performed Finally that the Fatherly chastisements our sins daily incurre might be preuented for these causes we make this petition though we know all our sinnes are in regard of Gods gracious sentence remitted to vs Neyther doth the Churches censure excommunicating any argue that hee is one who before the tribunall of God is in state of condemnation or doth not continue vnited to Christ but that he hath no manifest externall communion with her in the dueties of godlinesse and secondary operations of the Spirit yea that as the Leaper was ciuilly dead in regard of ciuill communion so is hee to her in regard of spirituall but she doth take him to haue inward vnion and life which floweth from it for euen as wee seeke the health of none by way of medicine whom we cannot take to haue life in them no more can the Church the restoring of these by this so sharpe censure might she not thinke there were some life in them though it is oppressed as the life naturall by a fit of the Apoplexie If wee haue not all our sinnes forgiuen past present to come it is because Christ hath not the pardon of them all to giue vs or because the Word and Sacraments cannot apply to vs at once the pardon of them all or because our faith cannot receiue this plenary remission or else it is not fit for some consequence which would ensue But the former three none will doubt of and the latter is fondly surmised when this grace which forgiueth is the parent and nurse of holy feare in vs Psal 130. Wherefore for this first part let vs assure our selues God doth giue vs full pardon of all our sinnes and that this his gift is as his effectuall calling without repentance and we beleeuing doe receiue this whole mercy So that though we are subiect to grieuous fals after it and vnbeliefe yet not to any such vnbeleefe as shall euer make the faith of God and his gracious gift in vaine which concerning Gods forgiuenesse so far as they conceiue it to extend the best of the Papists Schoole maintaineth Now to show that the whole guilt and punishment is released Such who are set free from all condemnation are as well set free from temporall as eternall Now all in Christ are thus set free c. Such who are set free from the curse of the Law are set free from temporall punishments of sinne such I meane as come from reuenging iustice that she may be satisfied in them as well as from eternall for all these are the curses of the Law see Isay 43. Acts 3. Mica 9. Dan 9. Psal 103. Deut. 17. He who couereth them blotteth them out throweth them into the bottome of the sea sealeth them vp remoueth them as farre as the East from the West he doth not pardon them by halues The Papists doe yeelde this full pardon in Baptisme but in sinnes which we fall into after Baptisme I meane mortall sinnes they say that wee receiâ—e forgiuenesse onely of the eternall not of the temporall punishment which remaineth to be suffered by vs to the satisfaction of Gods iustice This is a wicked Doctrine derogating from Christ that the reuenew of purgatory might not be diminished and not to speake that all this Doctrine of sacramentall pennance leaneth on false grounds as namely on this for one that sinnes onely before Baptisme are forgiuen when we are Baptised that there are some veniall sinnes not deseruing eternall punishment it is to be detested because it maketh Christ not solely and perfectly to saue vs from sinne it maketh Christ not the purger of vs by himselfe from sinne which is affirmed Heb. 1.3 while it doth make vs to satisfie for our selues in regard of the guilt in part and temporary punishment Here are arguments in the Text against it 1. That remission which is giuen vpon a price more then sufficient to answere all the punishment of sinne that is not a halfe remission 2. That sinne which is remitted or pardoned that is not to be satisfied for to pardon is without satisfaction or any reuenge taken to forgiue that which is committed against me Should the King when he might execute a Traitour not take his life but keepe him in prison he should not forgiue the fault but change a greater punishment into a lesse 3. Againe that which is giuen from the riches of grace is no scant halfe pardon But the remission which God giueth is from his rich grace True it is that God doth after he hath forgiuen a sinne take temporary correction still as in Dauid but to offer himselfe as a father for our good is one thing to reuenge himselfe as a iudge for the satisfying of his iustice is another the sting of reuenging iustice is pulled forth from what time we haue forgiuenesse this done the euill is no curse of the Law and Ergo it may stand with full and free forgiuenesse Should some Turke haue sentence passe on him to die for some murther which amongst Christians hee is found to haue committed should Christians betweene the sentence and time of execution labour with him and conuert him to the faith of Christ should he now when the houre of execution were at hand Paenitentiae est sanatie in regeneratis in nonam vitam being duely prepared to it take Baptisme I hope he should be fully forgiuen and yet he should haue no release from this death which by his murther he had deserued In a word there is no ground for this opinion Which some see and Ergo yeeld that Baptisme doth not take away all punishment in this life but in the life to come it shall It taketh all away which were to be suffered in purgatory and all penalties the Church may inioyne but it is onely defended that the flame of purgatory might not be extinguished Aske the question why doth this man hauing after Baptisme fallen to some mortall sinne and then repenting why doth he on his faith and repentance receiue onely forgiuenesse of the eternall punishment Is it that Christ his death is not as sufficient as before are there not sufficient meanes will not the same qualification in faith and repentance serue that did before They say the first is all-sufficient in it selfe They say the Sacrament of their pennance is perfect they say if a man
glory would deny these glorious gifts which hee was about to intreate When men come to aske at those who haue enough of that they seeke and to aske it in such measure onely as that it is not any thing for those they sue vnto to vouchsafe they easily perswade themselues that they shall speede This maketh Paul still set God before him as hauing that in him for which he prayeth The God of peace sanctifie you throughout 1 Thes 5. Subdue those lusts which fight against your soules So seeking the consummation or perfecting of the beleeuing Hebrewes hee doth set God before him as who had from the lowest humiliation brought the head of them to glory Heb. 13. Thus the Church Act. 4. seeking courage and that wonders might be wrought they set God before them as the God of power who had made heauen earth sea c. Vse Wherefore learne thus to helpe thy faith Wouldest thou haue remission of sinne Consider of God as a God with whom there is plenty of redemption or forgiuenesse Wouldest thou haue ease in any misery and griefe consider of him as a father of all mercy and consolation when thou commest to him this doth strengthen faith and enflame affection We seeke things more securely when we know them to be where we are in looking them and wee follow them more affectionately when now we are gotten after a manner into the sight of them Doct. 2 Obserue secondly that euen true beleeuers haue great want of heauenly wisedome as children and youth when they haue in their measure that wisdome which belongeth to their kinde yet they want in great measure the same wisedome in which they partake So it is with Gods children when now they haue that wisedome from aboue in some degree yet they are many degrees short of that which is to be attained Yea our Sauiour himselfe the head of vs did so receiue wisedome that there was place for growth and increase in it Luke 2. fine What doth the want of wisedome in children which we may not obserue in our selues They see not things together with the end they worke vnto and hence it is they count such things good as to their senses seeme so for the present They thinke those loue them who cocker them and that those doe not loue them who reproue them or hold them in more then they are willing Thus we thinke it happinesse to haue that contenteth vs to be free from that which is grieuous to flesh or spirit We thinke God loues while he smiles on vs and that he doth not loue vs when he doth frowne on vs and make vs drink a wormewood draught day by day Againe children through want of wisedome are vnwilling to suffer that should doe them good backeward to that would doe them good another day for a matter of present pleasure will part with things of no small profit Are not the best of vs vnwilling to come vnder Gods yoake though there is no other way to finde rest to our soules are wee not most backeward to renew our faith repentance to endeauour further the worke of mortification Doe wee not for a little pleasure of sinfull lusts part with our peace yea the health of our spirits too often Thirdly children for want of wisedome forget the beatings past when now the smart is ouer and fall to the same faults which haue made them smart heretofore and is it not so with vs How soone is the griefe of sin escaped vs forgotten how soone doe we stumble at the same stone returning to sin in the same kinde wherein we haue formerly offended Finally as children and youth through want of wisedome speake and doe many things full of folly so we let fall in word and deede alas how many things in which the worke and direction of true wisedome is wanting Vse Let vs then labour to finde this want in our selues and see our folly that we may be made wise The more we grow in yeares the more we see what lacke of ciuill wisedome wee had in youth So it should be here the auncienter we grow in Christianitie the more wee should discerne the folly in vs and want of wisedome which is from aboue Let vs not be dismaid who are conscious of lack this way things are not begun perfected at once wisdom must get vp froÌ„ one degree to another in vs. Doct. 3 Obserue thirdly that he prayeth for reuelation as well as wisedome that we haue neede not onely of wisedome whereby to vnderstand but of light manifesting the spirituall things which are to be vnderstood of vs Hee prayeth both for one and other wisedome and reuelation To haue inward facultie of seeing is one thing to haue outward light by meane wherof to see is another Light must come to light before we can see the light in the eye must meete with the outward light of the Sunne or a Candle or some other lightsome body or nothing is perceiued So the light of wisedome which is inherent in the Soule must haue shining to it this light of reuelation which doth make manifest things spirituall or though our sight be neuer so quicke we shall be inuironed with darknesse The spirit is fitly ergo compared with fire which hath not onely heate resoâ—uing numbnesse and making starke ioynts actiue but it hath light gratefull to the eye of the body So the spirit hath both loue which warmeth our frozen hearts and affections and also this light of reuelation which delighteth the eye of the vnderstanding and manifesteth to the view of it things that are heauenly Vse Wherefore let vs seeke to God for this comfortable effect of his spirit Euen as he can lay his hand on this bodily light by a cloud intercepting the shining of it so can hee with-draw this illumination of his spirit and cause vs to grope as it were in darkenesse though the eye of our mindes were neither shut vp nor otherwise troubled Doe we not sometimes see things comfortable and on a sodaine feele them eclipsed when no sinne hath inwardly altered the state of our soules this heauenly illumination now spreading it selfe through the word of promise we set before vs now presently withdrawne or much obscured It is a wonder how weake men of vnderstanding and godly wisedome should see clearely ioyfully the things of their peace yea the will of God in which they are to walke and men for Conscience equall to them for vnderstanding and godly wisedome farre before should walke onely inabled with much adoe to carry on their course in faith and obedience I cannot finde any reason for it but in this outward reuelation which shineth farre more brightly to the one then the other Now by moone-light a weake eye will reade or write better then the sharpest sight can by twi-light when now day first breaketh Doct. 4 Obserue fourthly who it is that worketh in vs all true wisdome euen God by the spirit of Christ I tolde you it is therefore
This is plaine that this his soueraignety is a consequent following on his ascension into heauen It is plaine likewise that he is so ascended into heauen that the heauens must containe him till he come to iudgement Acts 3. Looke as Kings are crowned in the chiefe Cities of their Kingdomes and keepe their residence in their Pallaces neere vnto them So it was decent that our Sauiour should be crowned in this heauenly Ierusalem and keepe his residence as it were in his heauenly mansion Vse 1 This should draw vp our hearts to heauen whither our Sauiour is entred where hee now sitteth in Maiesty Should wee haue some friend highly aduanced though in parts very remote from vs wee would long to see them and make a iourney to them Vse 2 This doth assure vs that all wee who are Christs shall in due time be brought to heauen where he is the head and members must not still be diuorced beside that hee prayed that where he is there we should be also Iohn 17 Vse 3 We see Vbiquity and all reall presence as reall is opposed to spirituall not to be an imaginary presence wee see it ouerthrowne For if hee fit in heauen at Gods right hand then to sit at Gods right hand is not to be made euery where present for hee could not be said to be made euery where in the heauens without a contradiction no more then to be made infinite within limited bounds of being I take it for granted that the heauens can signifie nothing but a place limited for the extent of it And it is against the Papists a sufficient reason Hee is ascended and sitteth in Heauen Ergo he is not heere according to the Angels reasoning Math. 28.6 He is not heere for hee is risen they did not know this new Philosophy that Christ might be risen from that place and yet be corporally present in it to Doct. Lastly marke the distinction of worlds Obserue There is a world to come in which Christ and those who are Christs shall reigne for euer This world waxeth old the fashion of it passeth it is called the present euill world but there is a world to come in which all things shall be restored which God hath made subiect to his Christ as the heyre of it Heb. 1.8 in which we shall be ioynt-heyres with him Abraham had a promise not onely of seede but that he should be heyre of this world a type wherof the land of Canaan was euen as the first Adam and all that came from him had a world this in which wee are prepared for them So the second Adam and all that are his haue a world also belonging vnto them Vse Let vs then comfort our selues in this though in this present euill world wee suffer many things there is a world which shall last for aye in which we shall reigne with Christ blessed for euer In this world to come shall all teares be wiped from our eyes and all our sinnes so be forgiuen that there shall be no step nor print appearing of them forgiuen not in regard of sentence only interloquutory but in regard of full declaration and execution to which that place in Mathew seemeth to haue respect He that blasphemeth against the spirit shall not be forgiuen neither in this world nor in the world to come Now followeth the speciall Soueraignty And hath giuen him a head ouer all to his Church which is his body the fulnesse of him who filleth all in all VERSE 22 For vnderstanding these words wee must note that the word head is vsed sometime for one who in any kinde is before and aboue other and in this large sense Christ is the head of Angels all men Man is the head of the Woman Christ of Man God of Christ 1 Cor. 11. He is the head of all principalities and powers But here it signifieth that Christ is so ouer his Church that hee is in a more neere and communicatiue sort conioyned with it as the head is with the body and members which are annexed and subiected to it A head ouer all This may be referred to the Church as making a comparison twixt Christs superiority ouer his Church and Angels in this sense God gaue Christ that hee should be a head principally and aboue all other things beside to his Church Thus Ch. 6. Aboue all put on the shield of Faith or it may be referred to him who is giuen our head in this sense God gaue him to be a head to vs who is ouer all things because the speciall soueraignty is noted in his being a head This word being taken in the strictest acceptation and because it affordeth matter of further consideration we will take the latter sense to his Church This word Church sometime noteth one congregation of men called forth of the world as the Church at Corinth Cenchraea sometime it is taken to signifie the multitude of them who are foreknown of God and appointed to saluation for all who are gathethered by Gods effectuall calling in heauen and earth and who are in their time to be made partakers of his holy and effectuall calling Thus Heb. 12.28 we finde it taken thus here for all the body which doth make full and perfect Christ mystically considered is here to be vnderstood Which is his body Not his naturall but mysticall body The fulnesse That is which maketh him full and compleate as he is a head for a head without a body is maimed though otherwise such is his perfection and fulnesse that hee filleth all in all The summe is Though God hath set Christ ouer euery creature yet hee hath giuen him that he should be ouer his Church as a head in a more neere and communicatiue power him I say hath hee giuen to be a head to the whole multitude of belieuers who is in dignity and power aboue euery creature Now as hee is a head to the â—niuersity of true belieuers so the vnited mu titude of them are as a body mysticall to him maâ—ing him full and compleat so farre forth as hee is a head him I say in whom dwelleth all fulnesse so that hee filleth all in all In the end of the 22. verse wee are to marke first that Christ is giuen to be a head to his Church secondly the quality of him giuen to be our head or of our head that is ouer all The Church is described from the mutuall respect which it standeth in to Christ as a head which is his â—ody Secondly from the effect of it to be gathered from those last words which is the fulnesse that is which maketh full him who filleth all in all Doct. The first thing to be obserued is that Christ is made as a head hauing a more neere anâ— communicatiue soueraignty ouer belieuers then ouer any other Looke as the King hath a more intimate and amiable superiority and regiment ouer his Queene then ouer any other subiect so it is heere in Christ our King whose