but he knoweth to what ends he will imploy vs and looke as a wise gouernor in the family setteth one to this worke in this place a second to another in a diuerse place so doth the Lord in this world which is a peece of his houshold Vse 1 We must therfore hence be stirred vp to acknowledge the grace of God to vs and prouidence ouer vs If it reacheth to the haires of our head much more to so great a benefit as the allotting of our callings is Vse 2 Yea it must be a ground of contentation in euery state of life of setled perseuering in such callings in which we haue beene trained remembring that who so changeth his place vnaduisedly is like a Bird now from her neast who may be well weather-beaten before she returne Yet when God doth orderly leade vs to more free and comfortable conditions wee are rather to vse them 1 Cor. 7.21 Saints at Ephesus Doct. 5 From this that he calleth the members of this Church Saints Obserue that all the members of the visible Church are to be Saints A Saint is inwardly a Saint or by outward profession Now Saint Paul was not ignorant that there were bad fish as well as good Chaffe as well as Wheate in this visible Church neuerthelesse he doth well call them Saints Reason 1 First Because they were all by outward profession so yea and conformitie for ought wee know Reason 2 Secondly Because there were many true Saints Now the better part not the bigger giueth the denomination Wine and water is called wine Gold and Siluer Oare vnfined is called gold and siluer though yet much drosse be intermedled with it Look how a ciuil vertuous man doth not like to haue in his house vnciuill rake shames so the most holy God will not allow any in his family openly vnholy Like master like man at least in outward conformitie and looke as no man can thinke well to haue Swine in his house or Dogs and Swine come to bourd with the rest of his family So here open sinners who after their names giuen to Christ returne to their vomit they haue no allowance from God to be in his household When wee see it otherwise it is through sinfull neglect of due censures and such as haue the power of them shall answere it But here the Brownists must be answered who reason thus Euery true visible Church standeth of visible Saints Our Churches standeth not of visible Saints Ergo They are not true and by consequent to be seperated from The proposition hath a double sense First euery true Church hath in it some visible Saints thus it is true but then the second part of the reason is false ours haue in them no visible Saints The second sense is euery true visible Church standeth or hath in it onely visible Saints standeth intirely of these no others any way intermingled Now it one vnderstand this de iure viz. of what kind of persons the Church should stand it is true but if it be vnderstood of that which through iniquity of some men falleth out in the Church then it is false For the Church of Corinth was a true visible Church while the incestuous person remained vncast forth though he was of right to haue beene excommunicate And how absurd is it that one sinner by the negligence of some vncast forth should degrade a thousand from the dignity of a Church Vse 1 This Doctrine then that the members of the Church are to be Saints doth let vs see the fearefull estate of many amongst vs who like as they tell of Halifax Nuts which are all shels no kernels so these professe themselues Saints but their ignorance their idle courses their riots their blasphemies proclaime that there is nothing within which belongeth to a Saint Nay many will not sticke to professe they are none of the holy brother-hood to iest at such as indeauour to holinesse saying that young Saints proue old diuels It is a wonder that such hellith owâ—eâ— dare flye in the sunshine of so Christian a profession as is made amongst vs. Vse 2 This letteth vs see what we must endeauour to euen that we professe We hate in ciuil matters that any should take vpon him that he is not seene in we count it a grosse kinde of counterfeiting Let vs take heede of taking on vs to be members of Gods Church and Saints when we haue no care to know God and get our hearts cleansed from all the filthy sinfull corruptions that raigne in them The rather let vs doe it for our pride couetousnesse iniustice drunken sensualities they are double iniquities and make vs more abhominable then Turkes and heathens Whether is it more odious for a single Maide or maried Wife to liue in vncleannesse it is naught in both but most lewd in the latter she doth not onely defile her body but violate her faith which she hath giuen to man and that in sight of God Thus for vs who professe our selues Saints married to God for vs to liue in the lusts of our owne hearts doth exceede all Turkish and heathenish impiety They are loose and free as I may so say they haue not entred any couenant with the true God in Christ Vse 3 We see the vanitie of many who thinke they are not tyed so strictly as others because they make not so forward profession Warne them of an oath of wanton dissolutenesse they slip the collar with this that they are not of the precise brother-hood yea they allow themselues in that for which they will be on the top of another because they professe no such matter as the other doth but this is their grosse ignorance Aske them whether they will be members of the Church they answer yea If thou wilt be a member of Gods Church thou professest thy selfe a Saint and what profession I pray thee can be more glorious In Ephesus This was a mother Citie famous for Idolatry Coniuring as the Acts of the Apostles testifie so giuen to all riot that it banished Hermodor in no other consideration but that he was an honest sober man This people were so wicked that heathens themselues did deeme them from their mouth worthy to be strangled yet here God had his Church Doct. 6 Obserue then that in most wicked places God gathereth and maintaineth his people Thus when the world was so wicked that the patience of God would beare no longer the Lord had a Noah in it thus he had a Melchisedeck in Canaan a Lot in Sodome a Iob in Vz a Church in Pergamus where the Deuill had his throne where God hath his Church we say the Deuill hath his Chappell so on the contrary where the Deuill hath his Cathedrall there God hath his people Looke as in nature wee see a pleasant rose grow from amidst the thornes and a most beautifull Lillie spring out of slimy waterish places Looke as God in the darknesse of the night maketh beautifull lights arise so here
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
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